c. but also secondarily for the power whereby they are made c. Reply I grant that the Synods Directions and Determinations so farre as consonant to the Word of God are to be received with reverence and submission But what if the Members of Churches to which they are sent do not finde them consonant to the Word rightly understood and applied Are they nevertheless still bound to practise according to the Synods Directions and Determinations because the Synod coucludeth that they are consonant to the Word I suppose no Orthodox Synod in these times will arrogate to it self such infallible Assistance as the Apostles being assembled with the Church at Jerusalem had Acts 15. though they argued and concluded onely from Scripture yet that Council could not erre in their understanding and applying Scripture having such guides as the Apostles were but will confess that they may erre in their understanding and applying the Scriptures whereupon they seem to gâ—ound their Directions and Determinations And if so it is the duty of every Church and the Members thereof to examine by the Scriptures whatsoever Direction or Determination is propounded by the Synod If they finde that they are consonant to the Word of God they are bound by Gods Authority to receive them with reverence and submission If otherwise wrought to obey God rather then man Acts 5.29 2. This power of the Synod though they say it is but secondary and that it is for their agreement with the Word which is the principal ground thereof and without which their Directions and Determinations binde not at all yet they make so binding that if any Churches shall refuse to practise according to the Directions and Determinations of the Synod though they have strong grounds of dis-satisfaction about the Synods interpretation and application of the Scriptures alledged by them they will withdraw themselves from communion with them Whether such an authoritative urging their counsels upon Churches be warranted by Scripture let the Reader enquire and consider and Whether it will agree with what themselves before declared concerning the unlawfulness of a total Separation from a true Church and Whether there be need of it to cure emergent Church-difficulties and differences seeing all that are godly will readily close with such Directions and Determinations of Synods as are clearly consonant to the Word of God and if any obstinately will persist in their own wayes contrary to the Word held forth to them by the Synod the Civil Power is Gods Ordinance for punishment of such evil doers that the Churches may be kept pure and peaceable in the exercise of Church-communion among themselves in a Brotherly way Which yet is no impediment to the Churches and that by the declaratory Sentence of a Synod that is after due conviction of a Church that is Heretical Schismatical Apostatical or the like with due patience exercised to withdraw the right hand of fellowship from such as make themselves worthy by their obstinacy against the light clearly held forth from Scripture to be rejected as not true Churches of Christ Yet this they may not regularly do meerly for their Dissenting from the Determinations of the Synod upon conscientious grounds and in lesser matters What is before expressed in the fifth Proposition hath been already examined Propos 8. concerneth The manner of exercising and practising that Communion which this consent and agreement specially tendeth unto which they say may be by making use occasionally of Elders or able Brethren of other Churches or by the more solemn Meetings of both Elders and Messengers in lesser or greater Councils as the matter shall require Such Meetings for the end specified being rightly ordered and carried on in a Brotherly way by men sincerely affected to establish Truth with Peace in the Churches of the Saints according to the Rules given unto us by Jesus Christ our Lord and Law-giver I do fully approve as of profitable use by the Blessing of Christ for the good of the Churches The Reverend Author's POSTSCRIPT Christian Reader THese Lines and Labours of Love I trust to the King of Saints and his Subjects and Laws I leave with thee with the wise perusall and consideration of them The issue and success I commit unto the onely wise God and our Father in Jesus Christ desiring all those into whose hands it may come to receive nothing said by me further then they shall finde it consonant to the Word of God in the Scripture specially of the New Testament And that if they dissent in any particulars they will gratifie me with notice thereof together with their Reasons whom they shall finde thankful for such help and ready to embrace any Truth that is yet hidden from me and that no man will suspect that I seek any thing in this Essay but Truth with Peace lest they become judges of evil thoughts Farewell in our Lord Jesus who is the Truth Let his good Spirit lead us and all his Churches and People into wayes of Truth and Peace and establish our goings in those wayes Amen Your assured Friend and Brother J. D. CONSIDERATIONS UPON THE SEVEN PROPOSITIONS Concluded by the SYNOD sitting at BOSTON June 10th 1662. By the Reverend Mr. NICHOLAS STREET Teacher of the Church of Christ at New-haven I. THis Phrase Members of the visible Church in the first Proposition I take to be explained in the second Proposition II. By this Phrase in the second Proposition Their Infant-seed I suppose is meant onely their legitimate infant-seed and is not to be extended to illegitimate children against which a strong Argument may be gathered from Deut. 23.2 III. The second Proposition doth seem to distinguish of Members in particular Churches Some are said to be Confederate visible Believers whereby I suppose is meant such as have immediately and personally taken hold of the Covenant themselves both for themselves and for their seed for it is manifest that it is spoken of such as are made contradistinct to an infant-seed that cannot thus do Some are said to be Their infant-seed i. children in minority c. And how come these to be Members The last words in the Proposition do shew which are Whose next Parents one or both are in Covenant which doth imply at least that they become Members in and by their next Parents covenanting for them Hence the ground of the distinction of Membership into Immediate and Mediate is very clear The Argument may be thus framed Such as is the ratio formaliâ— of the Membership such is the Membership so may it be distinguished and denominated But Confederation which is the ratio formaliâ— of the Membership is immediate in the Parent in the Childemediate Ergo. A difference in Membership is granted both in this second Proposition and some others after and if this distinction to express the difference be not proper let some better be laid down that doth more aptly and fully suit the nature of the thing and we shall receive it In the mean
ANOTHER ESSAY For Investigation of the Truth IN ANSVVER TO TWO QUESTIONS Concerning I. THE SVBJECT of BAPTISM II. THE CONSOCIATION of CHVRCHES By JOHN DAVENPORT B. of D. and Pastor of the Church of Christ at New-Haven in NEW-ENGLAND Matth. 17.5 This is my beloved Son â—eâ—r hâ—m 2 Cor. 13.8 We can do nothiâ—g â—gainst the Truth but for the Truâ—h 1 Thess 5.21 Prâ—ve all things holâ— fast that wâ—iâ—â— is good Tertul. de Vel. Virg. Veritati nemo praescribere potest non spatium temporum non Pâ—trocinium Peâ—sonarum non Privilegium Regionum ex his enim fere Consuetudo initium ab aliqua ignorantia vel simplicitate sortita in usum per successiâ—neâ— â—â—râ—oboratur ita adversus vâ—ritatem vindicatur Sed Dominus noster Chrâ—stâ—â— Verâ—â—â—tem se non consuâ—tudinem Câ—gnominavit Si semper Christus prior omnibuâ— aeque veritas sempiterna antiqua res est Viderint ergo quibus novum est quod sibi vetus est Cypr. Caecilio Epistâ—la Si solus Christus audiendus est non debemus attendere quid aliquis artenes fâ—ciendum putaverit sed quid qui ante omnes est Christus Prior fecerit faâ—iâ—â—dum praeceperit Iâ—em caeteri in Concil Carthag Stephano Scimus quosdam quod semel in biberint nolle depâ—nâ—re nec propositum suum sâ—cilâ— mutare sed salvâ— inter Collegas pacis concordie vinculo quaeda â—ro riâ— qâ—â—e apud se semel sint usurpata retinere Qâ—á in re nec nos cuiquâ—â— f â—imus aut legem damus cum habeat in Ecclesiae adâ—inistratione vâ—luntatâ—s suae arbitrium li e rum unusquisque Prâ—epoâ—itus râ—tionâ—m aâ—tus sâ—i Doâ—ino redditurus Amicus Sâ—â—rates aâ—icus â—lato magis amica Veritas Non eadem sentire boneâ— de rebus iâ—sdem inâ—clumi l â—uit semper amiâ—â—tâ—â CAMBRIDGE Printed by Samuel Green and Marmaduke Johnson 1663. AN APOLOGETICAL PREFACE TO THE READER IT was an Observation or an Inspiration rather of h ly a Cleâ—â—â—em a 〈…〉 â—â—tuâ—o 〈…〉 Bright in Apoc. 17. â— Brightman'â— That some faithf lones in a Wildeâ—ness should have the most clear Discoveries of the Abominations of the Man of Sin which Prophetick passage of that Reverend and Learned Writer some have applied unto those worthy Confâ—ssors in New-England who forsook theâ—r Countâ—y and Fathers houses and left a pleasant Land farre dearer to them then their lives for the Testimony of Jesus and upon no other account but onely that so they might see the Lord in his Sanctuary and Worship him whom their Souls love in the Beauties of Holiness where indeed they have seen him walking in the midst of his golden Candlesticks So much the more sad it is to consider that there should be any Declensions or Contentions amongst a People for whom the Lord hath done such wondrous things We hope that none will be so injurious and unreasonable as to impute it unto any defect in the Way even The good Old Congregational-Way of Government which these Churches have hitherto Professed that there should such Differences in judgement arise about things of a lesser moment Do we not know that even in the Churches Planted by the Apostles themselves there arose no small dissention Acts 15.2 Yea that there was a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. â— 39 Paroxysm between a Paul and a Barnabas Let Rome glory in her Peace against all Reformed Churches shall we therefore think that all our Foundations are out of course True it is our hearts cannot bâ—t mourn and bleed that ever it should be told in Gath or published in the streets of Askelon that there are any different Apprehensions amongst us And in that respect we could gladly have forboâ—n the Publication of the ensuing Essay Yet when we remember that b Opinionum vâ—rieâ—as 〈◊〉 oâ—inantâ—uâ—â—â—ntas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Variety of Judgements may stand with Unity of Affections and thaâ— Disputation is the way to finde out Trutâ— Ex collisione ingeniorum fit scintilla veritati and that d â—ui statuit alâ—â—â— pâ—â—â—e 〈…〉 stâ—tu 〈…〉 â—â—erit Sâ—n. Tâ—â—g He that judgeth a Cause before he hath heard both parties speaking although he should judge rightly is not a righteous Judge We are willing that the World should see what is here presenâ—ed Buâ— especially being perswaâ—eâ— that tâ—e Honour of God and of his Truth require this as a duty at our hands We durst not hinder what is here maintaiâ—ed fâ—om coming into light lâ—st we should one day have it laid unto ouâ— Charge that we did withhold the Truth in unrighteousness Aâ—d in very deed our Opinion of whâ—t is here by the Reverend Author assâ—rted is such as that we do believe it will tend to our rejoycing in the day of the Lord Jesus that ever we were made instrumental to bring the Truth into publick view whereby the World might fare the better for it We are to follow Peace but not with the loss of Truth But when Truth mâ—y be discovered without any hazard unto Peace and oneness of Affection is we hope the case is so in the publication of this Elaborate Essay we shâ—uld be very injurious indeed if we did not what in us lay to forward it Moreover what is here held forth ought to be regarded upon more accounts thâ—n one Salvian his Observation is too often found true that Men in reading Books look more at e â—alvâ—â—n de Aâ—crâ— l. 1. Quis then Quid scripsit who hath written then what he hath written If we respect either of these the following Discourse may be commended to the Reader The Author is a Commendation of the thing Written and the thing Written is a Commendation of the Author As for the Author His praise is in the Gospel throughout all the Churches and indeed His Works praise him in the Gates Well did Mâ— Cotton give this Testimony concerning him that He is a f Paventâ—rtus Judiciâ— â—â—â—dâ—tione 〈◊〉 sâ—â—gulâ—ri â—ruâ—â—ntia Cottâ—n 〈…〉 Apol. ad â—oâ—tâ—n Râ—ip Apollon Man mighty in Judgement and Learning and Singular Prudence And we d ubt not but those that love and honour him farre less then we do yet wâ—ll say that He is one of a thousand It is indeed an evil under the Sun to have men's persons in admiration so as to take any man's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a demonstration yet there are some Writings which are the more to be respected because of the Writer Logicians know that Testimonies are to be more or less valued according to the person Testifying And truly if there be any man amongst us whose words dâ—sâ—rve regarding for his sake that speaks them thâ—n so do the words of this Judiciouâ— Learned and Holy man Furthermore if we consider the Thing written it calls for due respect and reverence As that for-ever famous Dr. g Aâ—es ad 〈◊〉 in Twâ—ss 〈◊〉 c. contra Arâ—â—n Ames said of the most Scholastically-Learned Dâ— Twisse so may we
553. Baptism was as much to be reverenced as the Sacrament of the Body and Blood of Christ Nay in former Ages some Churches have been so far from extending Baptism further then the Lords Supper as that they have committed a grievous Errour in administring the Lords Supper unto Infants So it hath been in the Churches of o Dav. Chytra Bohemia and in p Paul Odâ—rbor de relig Russor Russia And this was maintained by Austin and Innocentius and q See Fulk Annot on Joh. 3.5 all the Churches in their time Which Testimonies we produce to shew that former Ages have been farre from looking upon the Lords Supper as being of a more sacred nature then the other Ordinance of Baptism Indeed of lâ—te there have been those who have made Baptism of a far larger extent then the Lords Supper This hath been one practical Difference between Congregational-men and Presbyterians whom the Lord unite in the Truth in thâ—t the Congregational-men would baptize the Children of none but such whose Parents were fit for the Lords Supper when-as the Presbyterians would Baptize the Children of such whose Parents were not fit for the Lords Supper and their promiscuous Administration of that Ordinance was very grievous unto their Congregational Brethren See Beverly against Timson 3. The Parents of the children in question are not Members of any instituted Church according to Gospel-Rules because they were never under any explicite and personal Covenant To prove which we reason thus If this second Generation do retain their Membership by virtue of their Parents Covenant made for them in minority then in case all the pro-Parents were dead this second Generation would be a true Church of Christ without any further Act or Covenanting But this second Generation are not a true Church of Christ without some further Act. Ergo they do not retain their Membership If they are a true Church of Christ then they have Power to Vote in Church-affairs as to chuse Officers and to cast out Offenders and the like because every true Church hath this power given to them by the Lord Jesus who is the onely Head of his Church But they have no such Power say the Synod who do expresly r See the Answ to 21 Questions exclude the persons in question from the Lords Supper and Voting Therefore we conclude that they are no true Church of Christ Therefore the persons in question do not retain their Membership therefore their children ought not to be Baptized 4. It is not Meer Membership as the Synod speaks but qualified Membership that gives right unto Baptism For the evincing whereof we argue thus John's Baptism was Christian Baptism as all our Divines maintain against the Papists John's Baptism might not be applied unto some who were standing Members of the visible Church because they were not qualified with Repentance Luke 3.8 7.30 Therefore Christian Baptism is not to be applied unto such as stand Members in the visible Church if they be not qualified with fruits of Repentance This seems to us to cut the Sinews of the strongest Arguments which are brought by the Synod for the Enlargement of Baptism for their strongest Argument is the Membership of the Children in Controversie when-as it seems to us that the Scripture doth not acknowledge any such Meer Membership as they speak â—f And besides that the case is clear in our apprehension from the Instance given That 't is not Meer Membership but qualified Membership that gives right unto this Divine and Sacred Ordinance 5. That which will not make a man capable of receiving Baptism himself in case he were unbaptized doth not make him capable of transmitting right of Baptism unto his childe It is a Ruled case Å¿ Mr. Hooker Survey paâ—t 3. p. 17. That he that hath not Title himself unto any Priviledge cannot entitle another The Lawyer saith Acts à non habente potestatem are invalid But all that the Synod hath said will not give a man right to Bapâ—ism himself in case he were unbaptized for a man may be an unbeliever and yet come up to all that the Synod hath said in their fifth Proposition and more too Ergo all that the Synod hath said is not enough to make a man capable of transmitting right of Baptism unto his childe The judgâ—ment of that famous Martin Bucer alledged and approved by Parker is worthy our consideration who maintained that t Bucer de regno Christi in cap. de Confirmatione Parker ubi supra None ought to be confirmed Members of the Church besides those who do hold forth not onely verbal Profession of Faith but apparent Signs of Regeneration Nay these great Divines say Thâ—t if there be not tam necessaria signa fidei quam publica solennis Professio as well such signs and outward appearances of Faith as shall necessarily argue â—s farre as men can judge that there is truth in the heart as a publick solemn Profession the Church ought not to accept of the Professions of such persons so as to confirm them in their Membership If the Synod would but have expressed as much as this there had been no Dissenting on our parts Here also we cannot but take notice that the judgement of that worthy and for-ever famous Mr. Cotton was as ours is for his words are these u Holiness of Church-members p. 93. I conceive more positive fruits of Regeneration are required in the Church-members of the New Testament then of the Old 6. The Application of the Seal of Baptism unto those who are not true Believers we mean visibly for de occultis non judicat Ecclesiâ is a Profanation thereof and as dreadful a sin as if a man should administer the Lords Supper unto unworthy receivers which is as w Instit l. 4. c. 12. Calvin saith as sacrilegious impiety as if a man should take the Blood or Body of Christ and prostitute it to dogs We marvel that any should think that the Blood of Christ is not as much profaned and vilified by undue Administration of Baptism as by undue Administration of the Lords Supper Yea that saying of Austin's is solemn and serious x August co Fulgent c. 6. Qui indignè accipit Baptisma judicium accipit non salutem He who receives Baptism either for himself or his childe unworthily is guilty of the Blood of Jesus as well as he who receives the Lords Supper unworthily And the same Austin in his Book de Fide operibus pleads for strictness in the Administration of Baptism and so did Tertullian before him 7. It hath in it a natural tendency to the hardening of unregenerate creatures in their sinful natural condition when Life is not onely Promised but Sealed to them by the precious Blood of Jesus Christ y Baptisma totum foedus gratiae obsignat fidelibus Ames Med. l. 1. c. 40. Thes 6. Baptism is a Seal of the whole Covenant of Grace as well as
as a Day of holy Rest unto the Lord. Such means will bâ— blessed of Christ to thâ— preventiâ—g of the â—ut-breakings and some of them to the healing oâ— those evils Fai h being wâ—ou ht in their hearts through the efficacy of the Spirit in and by the Preaching of the Word and so thâ—y will become fit to be received into Church-membership and commun on Havâ—ng thus examined their third Propâ—sition I finde it dâ—stitute of Scripture-pâ—oofs and therefore must leave it as Irregular a d not agreeing with the Posiâ—ions formerly gâ—ven for Rules of Tryal whether Doctrines and Prâ—ct sâ—s in matâ—er of Church-Order â—gree wiâ—h the Princâ—ples of Truth or not I proceed to examine their fourth Proposition for answer to the fiâ—st Question Propos 4. Those adult persons are not theref re to be admitted o fâ—ll Communion meerly because they are â—nd continue Members without such furtheâ— qualâ—fica iâ—ns as the Woâ—d of God requireth thereunto The truth hereof they say is plain Reply Though it seems to them plain yet it seems not sufficâ—ently cleared by their Proâ—fs 1. From 1 Cor. 1â— 28 29. where it is râ—quired th t such as come to the Lords Suppe be able to examine then serves and to diâ—cern the Lords Body else they will eat and drink unworthily and eat and drink damnation or judgement to themselves when they partake of this Oâ—dâ—nance But meer membership is separable from such ability to examine one's self and discern the Lords Body as in the children of the Covenant that grow up to years is too ofâ—en seen Reâ—l 1. The want of such abil ties in the children of the Covenant is indeed too â—ften se n through the too frequent neglect of Paâ—ents in their Education and of Ministers and Churches in their Institution and Catecâ—â—zing and Watcâ—ing over them whicâ— shâ—uld â—w ken their circumspection in look ng narrowly to their fitness for personal Membership when they grow up to years 2. Though Membershâ—p be sâ—parable fâ—om yea dâ—stâ—tute of such ability in the infant-seed or c ildren â—f the Covenant in their minority and therefore they are nâ—t to be admitted unto the Lords S ppâ—â— and that text proves it yet it may not be granted thaâ— when they are grown up to years they are and continue Menbers râ—gularly being through want of that ability nâ—t fit foâ— Churâ—h-communâ—on personally For as if adult persons being unbaptized should dâ—sire to have the Covenâ—nt and their Church-meâ—bership sealed by Baptism thâ—y must hold forth Faith in Chr st wrought in their hearts as Pâ—ilâ—â— required the Eunuch before thâ—y may be bâ—ptized Acts 8 36 37. So by parity â—f reason if one baptized in infancy beinâ— grown up to years desires to be joyned to the â—hurch by his own personal Rigâ—t â—e must hâ—ld foâ—th his personal Faith in the Son of God to their charitable satisfaction that they may know his ability to examine himself and discern the Lords Body b fore they admit him into personal Membership which infers full communion with the Church 2. They say that In the Old Testamenâ— â—hoâ—gh men did continue members of the Church yet for ceremonial uncleanness they were to be kept from full communion in the h ly things Lev. 7.20 21. Numb 9.6 7. 19.13 20. yea and the â—ri sts and Porters had special charge that mâ—n should not partake in all the holy things unless duely qualified for th saâ—â— notwithstandâ—ng their membership 2 Chron. 23.19 Ezek 22.26 44.7 8 â— 23. and therefore much more in thâ—se times where Moral fi nâ—ss and Spiritual qualâ—fications are wanting Membership â—l ne is not sufficienâ— for full communion More was required to adult persons eaâ—ing the Paâ—sover theâ— meer membership therâ—fore so there is now to the Lords Suppeâ— c. Râ—ply 1. The invalidity of Proofs from the Old Testament under Moseâ— being applâ—ed to Gospel-Ordinances under Christ and so this of Baptism under the New Testament in things whereof there is not the like reason hath been declared in the f urth sixth and eighth Positions with which this Proof doth not agree 2. If the Texts alledged were applicable to Church-members in the times of the Gospel yet they suit not the case in question For all men that were accounted Members of that Jewish Church had full communion with that Church in all Legal Ordâ—nances even they that were ceremonially unclean had so before their uncleanness and after they were healed of their uncleannesses as well as others 3. Particularly 1. The typical uncleanness in Levit. 7.20 21 c. signified that all Unbelievers Hypocrites and Wicked ones that professing the Gospel partake of the outward Signs and Seals of Grace unworthily do eat and drink condemnation or judgement to themselves according to 1 Corinth 11.28 29. 2. Those in Numb 9.6 who were unclean by the dead might not come into the Lords Sanctuary nor into the Lords Camp as also every Leper or one that hath an Issue Numb 5.2 Those legal pollutions signified sin of all sorts and the removal of such out of the Lords Sanctuary and Camp figured the removal of scandalous and impenitent sinners out of Church-communion though they were in it before and the keeping them from admittance into Church-fellowship if they were not in before for The unclean may not come into iâ— Isa 52.1 Any thing thâ—t defileth may in no wise enter into it Rev. 21.27 3. That Text in Numb 19.13 20. concerns one who being defiled by the dead yet presumptuously came into the Tabernacle that is into the Court of it in his uncleanness that man must be cut off Otherwise if he did it igno antly he was to bring a sacrifice Lev. 5 3-6 because he defiled the Sanctuary by coming into it before he was puâ—ified This and the former Texts figured in reference to Gâ—spâ—l-Churches not the distinction between meer M mbâ—rs and Members in Communion for no such distinctions of adult Members was known or made in that Church but that they should not admit any that are spiritually unclean as all that are vâ—sibly unregenerate are Tit. 1.15 16. into Church-communion And that they should put away from Church-commun on by Excommunication such as were in Church-communion before such unclâ—anness appea ed in them till their healing should be n an f sted 4. That which is added concerning the charge given to the â— r ests and Por ers had been more fully and so more truly expressed if they had said Their câ—aâ—ge was that men should not partake of all the holy â—â—ingâ— unless â—â—â—y qualified for the same notwi â—standing theiâ— not Membeâ—ship in their sense but Membership in full commâ—niâ—n with the Chuâ—câ— For such Members the men of â—srae were b fore their Legal uncleanness and they were also charged to keep out the Heathen uncircumcâ—sed in flesh who never were Members That text in Eâ—â—â— 44 7 8 9. is a Prophesie of the times of the Gospel expressed under legal phrases according to the