let into tâ—e Soul As Reverend Mr. Hooker was wont to say Such 〈◊〉 profess d Assent as hath a prâ—fessed Consent joyned with it Isa 1.10 Such a manner of knowing and consenting as produceth Obedience flowing from Faith which is the next end of the Ministery of the Gâ—spel Rom. 1.5 16.26 Else they are defiâ—â—â— and unbelieving to whom nothiâ—g is puâ—â— but even their minde and conscience is defiled who profess that they know Goâ— bu in their works they deny hiâ— T it 1.15 16. 3 And though t ey are not scandalous in l fe but solemnâ—y own the Câ—venant bâ—fore tâ—â— Church wherein they give up themselves and their children to the Lord and subject themselves to the Governâ—ent of Christ in he Churcâ— yet all these may be affirmed of many who have a so of godlâ—nesâ— bâ—â— deâ—y tâ—e power thereof From such Paâ— who tauâ—ht him how he ought to behave himself in the House of 〈◊〉 which is the Church â—f the living God the pillar and gâ— oâ—nd of Truth 1 Tim. 3.15 warned Tâ—mothy to turn away 2 Tim. 3.5 4. But are all the adult persons whom they admit into Membership such as the Proposition describes Do they take a right course to know they are such 1. That they are noâ— scandalous in life What testimony or certain knowledge have they that the Church may confide in that they f equent not loose and vain Company in dâ—sorderly Nâ—ght-meetingâ— at unseasonable hours and in suspected places in unwarrantable Gaming 's and Drinkings c not to speak of other evils 2 Hâ—w do they S lemnly own the Covenanâ— before the Church when some of them having publickly said They do own it being afterward asked â—n private What is the Covenant which you owned answered I do not know 3. As for their Subjecting themselves to the Governme t f Christ in the Church Do they orderly submit to the Government of their Family-Governours Parents and Masters c If the Church know not that How can they expect that they wilâ— really subject themselves to Christ's Government in the Church Yea if they have not been weary and heavy loaden and then came unto Christ they are not fit to take his yoke and burthen upon them Matth. 11.28 29. I proceed to their second Argument Arg. 2. The children of the Parents in question are either children of the Covenant or strangers from the Covenant either holy or unclean either within the Church or withouâ— either such as have God for their God or without God in the world But he that considereth the Proposition will not affirm the latter concerning these children and the former being granted infers their right to Baptism Râ—ply The more seriously I consider their Proposition the less I finde in it to evince the former and the more to conclude the latter viz. That if a man have no more then the Proposition holds forth he may be a stranger from the Covenant unclean and without the Church in Scripture account Râ—m 9 6 7 8. and without God in the world through want of faith in Christ whereby the heart is purified and men have an interest in Christ and in God through Christ Arg. 3. To deny the Proposition would be 1. To straiten the grace of Christ in the Gospel-dispensation c. 2. To render the children of the Iews when they shall be called in a worse condition then under legal Administrations contrary to Jer. 30 10 Ezek. 37.25 26. 3. To deny the application of the initiatory Seal to such as regularly stand in the Church and Covenant c. 4. To break Gods Covenant by denying the initiatory Seal to those that are in covenanâ— Gen. 17.9 10 14. Reply The contrary to all and every one of these is true For 1. It enlargeth the Grace of Christ in the Gospel-dispensation by shewing that Christian Churches are in a more spiritual and gracious frame and staâ—e then the Jews of old were under Legal Dispensations which therefore are not continued and propagated by a natural succession as that National Church was but by Gods â—illing them with an holy calling according to his purpose and gracâ— 2 Tim 1.9 and adding thereby to the Christian Church such as in their charitable judgement shall be saved Acts 2.43 2. It declareth that the state of the Jews when they shall be called will be far better then it was under Legal Dâ—spensations yea then the condition of the Gentiles is now For under the Law their light and holiness was defective and Christian Churches now how careful soever they be in point of admittance cannot avoid the creeping in of Hypocrites but the Jews when they shall be called shall have a far greater measure of light and holiness then was to be found in former ages of the Churches and all the Members of the New â—erusalem shall be Elect they and their children successively and no Hypocrite shall be mingled with them Rev. 21. 22. 3. Nor doth the denial of the Proposition infer a denial of the application of the initiatory Seal to such as stand regularly in the Church and Covenant but the contrary 4. Nor doth it break Gods Covenant by denying Baptism to such as are regularly in Covenant These are Accusations without Proof Arg. 4. Confederate visible Believers though but in the lowest degree such are to have their children baptized But the Parents in question are confede ate visible Believers â—t least in some degree Reply The major being granted the minor is denied For 1. All that is said in the Proposition may be affirmed of sundry that have not visible saving Faith in Christ in the lowest degree Therefore these are no sufficient grounds for charity to account them Believers in Christ in the least degree Let them that are to be admitted into Membershâ—p by theâ—r personal right shew how Faith was wrought and how it works in them in the lowest degree then the Church will have some ground for their charitable judgement concerning their fitness for regular Church-membership and communion 2. Nor are the châ—ldren of the godly qualified but as the persons in the Proposi ions said to be fait ful in â—â—t 1.6 whether we understand that Text in a Moral or Spiritual sense The first is a fâ—uit of Moral Principles and Education these are short of the qualifications in the Proposition The second is a fruit of the Spirit G â— 5.22 These are Believeâ—s in Christ Acts 16.15 3 Epist Ioh. ver 5. and are qualified above what the Proposition requâ—reth 3. They say Chi dren of the Covenant as the Paâ—ents in questionare have frequently the beginnings of grace wrought in them in younger years Hence this sort of persons shewing nothing to the contrary â—re in charity or to Ecclesiastical reputation visible Believers R pl. 1 It remains to be proved that the Parents in question are children of the Covenant They were children of the Covenant in their infancy and minority and bound thereby when they became adult
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
who is dead yet live Hence also when the Parents are Excommunicated the Membership of the Infant-childe is cut off because Excommunication puts an end to the Outward Covenant which Death it self doth not do and if the Root be destroyed the Branches cannot live True it is that we have made much use of that distinction of Immediate and Mediate Members which seems to us to carry a mighty and constraining Evidence of Scripture-light along with it yea and so as to sâ—lve if rightly understood and managed the strongest Objâ—ctâ—ons that are brought against the Cause and Truth we plead for And let it be considered that Church-members have been commonly distinguished into Compleat and Incompleat And Authors who have been Stars of the first Magnitude if ever there have been such upon Earth haâ—e made use thereof We might instance in that Incomparable Champion for the Truth and for the Non-Conformists against Prelacy Mr. Robert r Pâ—rker de â—â—l E les Parker so likewise Å¿ Ames Mâ—d. Tâ—eâ—l l. 1. c. 32. Tiâ— 13 Ames Voetius t H rnâ—eâ—â— Epâ—â—t ad Duraeum p. 356. Hornbeck Dr. u Dr. Winter on Act â— 3â— p 9â— Winter Mr. w Mr. Hâ—nmer Exercit. â—bout Conâ—irmatiâ—n in Postâ—â—r Sâ—cond Edit Hanmer c. make use of the same distinction and the Dâ—ssenters have proved it in their Antisynodalia Thirdly it is Objected against us That we maintain a strange Opinion namely That a person who is a Church-member may become no Member by an act or a defect rather which may be called an act as Sins of Omission are termed Actual Sins of his own without any Church-act in Censuring of him Answ Most true it is that we do Maintain this and must do so till we see the contrary proved Neither do we know that this Opinion contains any thing in it dissentany from Scripture or good Râ—â—son Nor see we how some Arguments for the Affirmative can faiâ—ly be answered Suppose we an English Fugitive that is become a Priest in Antwerp or a Cardinal at Rome Or suppose we a Turk who is an English-man by Birth this Turk was baptized a Member of some Parish-Church which those that we dispute against maintain to be true Churches and we are farre from denying of it universally and he was neveâ— Censured by any Church for his Apostacy nâ—w we demâ—nd Whetâ—er this Turk be a Member of the Church of Christ yea or no To affirm it would be gross To say that Turks are Members of the Church of Christ is â—n truth to speak Daggâ—rs When the Arch-Flamin Whitgift said that Papists and Atheists might still remain Members of the visible Church Mâ— Parker x De P 〈…〉 l â— c. â—6 tells him That even a Vorstius would condemn him Anâ— it is no nâ—w Doctrine in the Schools to say that y M rtâ— Aâ—â—â— â—â—tho paâ— 1. l. 1. c. 3. An Heretical Apostate is no more a Member of the Church of Christ then a Wound a Soâ—e or a Brand is a men her of a man which none â—â—â—â—â—â—gine The tâ—uth of this none can doubt of that is mediocritèr doctus n Scholâ—sâ—iâ— l Diviniâ—y Therâ—fore we conclude that Church-members may become no Members by their own defection And we humbly conceive though with submission as is fit to better judgements That thus much is held forth by these Scriptures Hebr. 10.25 1 Joh. 2 19. Jude ver 19. Again how came Esau to lose his Membership We reade not that he was Excommunicate Therefore it remains that he dis-Covenanted and so dis-Membered himself And how came the Children of Abraham by Keturah to lose their Membership iâ— was not by Censure In like sort when persons under the Gospel do not come up to the terms of the Covenant to shew themselves to be Abrahams Children by holding forth his Faith and walking before the Lord in simplicity and godly sincerity we suppose that they are justly deemed Breakers of the Covenant and have justly put themselves out of that Covenant which their Parents because of their then personal incapacity to act for themselves made for them Alas that any should look upon us as Maintaining dangerous Opinions because of this Wherefore that all may know that there is neither Danger nor Singularity in this our Assertion That a Church-member may possibly become no Member without any act of the Church in formal Censuring of him give us leave to produce some Testimonies to prove it Judicious and blessed Dr. Ames z Cas Consâ— l. 5. c. 12. in Resp ad Quaest 4. Th. 8. saith That in case of pertinacious Separation such persons though they may be of the invisible yet they are not to be accounted Members of the visible Church Which words of the Learned Doctors do make the more for our purpose for that they are Cited and Approved of by The a Answ to quest 4. p 17. Answer to the XXXII Questions Our Congregational b Preface to the Declaration of Faith Order at the Savoy Brethren in England do with one voyce say That some Church-members may be felones de se such as may destroy their own Membership Yea and this was once sound Doctrine in New-England Blessed Mr. Cotton whose Name is and will be precious so long as the Earth shall endurâ— maintains it for a Truth That c Way of Churches p. 9. many in Churches have cut themselves off Another Testimony which we would produce is them Discourse of the Church-Covenant of which the Reverend Mr. d See Preface to the Answer to 21 Questions Richard Mather was the sole Author and the words are these following e Discourse of Church-Covenant Printed An. 1639. p. 17. That if men had not promised and also performed in some measure of truth the duties of Faith and Obedience unto God they had not taken hold of the Covenant but had DISCOVENANTED THEMSELVES notwithstanding all the Promises of God unto their Fathers or others Thus though God promâ—sed Abraham to be a God unto him and his seed in their generations Gen. 17.7 yet the Ishmaelites and Edomites descending from Abraham were discovenanted by not promising nor performing those duties of Faith and Obedience which God required on the peoples part And the same Truth is held forth by the same Author in The Answer to the XXXII Questâ—ons bef rementioned This is â—he main thing whâ—rein we Dissent from the major part of the Synod Now if this were Truth in the Year 1639. as it then had the Approbation of the Elders hereaboutâ— wâ— see no reason why it should not be Truth in the Year 1662. For Veritas in omnem partem sui semper eadem est Either this was a Mistake then or else it is a Truth at this day Here let us adde the words of Mr. Cotton in his Excellent Treatise of The Holiness of Church-members which are these following f Mr Cotton Hâ—â—â—neâ—◠〈◊〉 Chur h-members p. 19. â— 41. Such as are Born and
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
2. Position 1 The Rules given of Christ Concerning the Communion of Christian Churches are 1. Concerning the Ground of it which is their Spiritual Union under one Head Christ Eph. 1.22 23. in one Body one Spirit one Hope of their calling one Lord one Faith one Baptism one God and Father of all and they must endeavour to keep the unity of the Spirit in the bond of peace Eph. 4.3 4 5 6. As they have one common Faith Tit. 1.4 so they must contend earnestly for the faith once given to the Saints Jude ver 3. They have also one and the same Rule Gal. 6 16. The same Officers in all Churches Tit. 1.5 The same Ordinances and Decrees 1 Cor. 7.17 16.1 Acts 16.4 The same Order Col. 2.5 The same Doctrine 1 Cor. 4.17 15.11 Gal. 1.7 which all the Churches must hold fast Rev. 3.3 and renounce all other Doctrines Gal. 1.8 9. 1 Tim. 1.3 6.3.14 2. Concerning the Manner of it for as the Church generally considered is the Mother of all the faithful Gal 4.26 so particular Churches are Sisters each to other Cant. 8.8 and there is a Brotherhood of visible Saints throughout the World 1 Pet. 5.9 Hence the manner of their communion must be social as between equals none exercising jurisdiction and authority over another Par in parem non habet imperium The giving of Laws to the Churches is Christs Prerogative Iâ—m 4.12 who hath also committed the Keyes of the Kingdome of Heaven to each particular instituted Church to be exercised by each Church within it self without dependance upon the Authority of other Churches in re propriâ Mat. 16.19 1 Cor. 5.12 3. Concerning the Things wherein this communion must be exercised 1. In general in mutual Helpfulness according to God by mutual care one of and for another 1 Cor. 10.24 Phil. 2.20 21. 2. Particularly 1. By Spiritual Helpfulness and care exercised 1. In mutual Prayer and endeavours for their edification Cant. 8.8 9. 1 Cor. 12 7. 1 Pet. 4.10 11. and for their confirmation and establishment in the truth Acts 15.41 16.4 5. and for strengthning each other in the regular application of Church-censures to their delinquent Members 2 Thess 3.14 2 Tim. 4.15 2. By outward Supplies unto their Necessities Acts 11.29 Rom. 15.26 27. 2 Cor. 8.2 c. throughout that Chapter 3. By their mutual care to avoid Offences 1 Cor. 10.32 4. That when a Church findeth need in respect of want of light or of competent consent within it self it is their duty to seek help by the counsel of some other Church or Churches and the other Church or Churches ought to give it in a brotherly way from the Word of God not by the Elders apart but in the presence and with concurrence of the Brethren Acts 15.4 22 23. nor may they bind such a Câ—urch to rest in their determination further then the same shall be found upon searching the Scriptures to seem gâ—od to the Holy Ghost as well as to them Acts 15.28 or if Neighbour-Churchâ—s finde it neâ—essary to offer their helpfulness to a Church in case of the Officers Male-administration or of Errours and Scandals and Schisms and the like cases to prevent the infection of themselves or to remove corruption from such a Church which being obstinate in their way seeketh not for help the Neighbour-Churches ought to exercise the Commâ—nion of Churches by enquiring to finde out the truth and by admonishing the offending Church in a brotherly way whereunto that Church ought to submit according to God Râ—m 16.17 Gâ—l 2 11-14 And if it obstinately persisteth in scandalous Evils after convincing light held forth the offended Churches may renounce communion with them to avoid fellowship in their sin Eph. 5.11 1 Tim. 5.22 Position 12 The Rules given by Christ to Christiâ—n Churche in the Premises and the lâ—ke are to be Received by all the Churches and the Members of them and to be obeyed as his Laws and Commandments who is our â—ne Law-giver In observing whereof and not otherwise the Purity and Peace of Christian Churches will â—e preserved by the blessing of Câ—rist Iam 4.12 Mat 28.20 1 Câ—â— 14.37 1 Tim. 6 13. Gal 6 16. These and the like being general Principles of Truth the particular Determinations of the Synod in the Two Questionâ— are to be Examined by them and so far and no further to be Approved and Receâ—ved as a consent and harmony of them with these may be cleared to the consciences of men rightly informed which may be manifested by a right application and compariâ—g them together 2. The Application of the former Theses or Posiâ—ions to the Questiâ—ns and Answerâ— as they are stated and expressâ—d by the Reverend Elders in their Printed Book followeth The first Quâ—stion propounded to them by the Honoured General Court was Quest 1. Who are the Subjects of Baptism Answ The Answer may be given in the following Propositions Which are seven in number Propos 1 They that according to Scripture are Members of the visib e Church are the Subjects of Baptism Propos 2. The Members of the visible Church according to Scripture are Confederate visible Believers in particulâ—r Churches and their infant-seed i. e. children in mâ—nority whose nexâ— Parents one or both are in Covenant Reply I cannot approve the two first Propositions without some change of the terms In the first thus they that accordâ—ng to Christ's Oâ—dâ—nance are regular and actual Membâ—â— c. The second thus The actual and regular Members of thâ— visible Câ—urch accoâ—ding to Christs Ordinance arâ— c. The necâ—ssity of this alteration will appear if either the p emised Positions be duely co sidered wherewith these Proposit onâ— wâ—ll not otherwâ—se agree or if the Proofs alledged by them from Scripture for coâ—firmation of these two Propositions be duely exâ—mined oâ— if what is hereafter to be Replied unto the following Propâ—sitions shall be duely weighed Propos 3. Thâ— infant-seed f confederate visible believers are Members of the same Church with their Parentâ— and when grown up are person lly under the Watcâ— Discipline and Government of the Churâ—h This Proposition câ—nsisteth of two parts both which they endeavour to prove distinctly 1 Thâ—t â—hey are Members of the same Church wiâ—h heir Parent This may pass in a rig t sense being understood of Mediâ—te Member in and by thâ—ir Parents covenantiâ—g for them in their infancy or minority I shall no oppose it 2 That when hâ—y are g own uâ— hey are pe sâ—n lly under the Wâ—â—ch D scipline aâ—d Government of the Churâ—â— This expressiâ—n câ—llâ— for serious consideration and the Proofs of it â—eâ—uiâ—e due exâ—â—inaâ—ion 1. F r the Expâ—â—ssion the meaning of â—t â—â—â—ms to be this That when the childâ—en that were baptized in their minority are grown up to years of discretion or become men they are Members or as they speak afterwâ—rd 〈◊〉 Membeâ— and by that membership are under the Watch Discipline and Government of the Church But what
his publick Worship and Service whereof Baptism is one and seeing God hath appointed us to Worship him both in it and in all other publick Duties and Services so as we may please him therein It followeth necessarily that he requireth true visible Faith in all whom he priviledgeth to baptize their Infants which yet is not expresly required in the fifth Proposition nor interpretatively in this Propos 7. The Members of Orthodox Churches being sound in the Faith and not scandalous in life and presenting due testimony thereof these occasionally coming from one Church to another may have their children baptized in the Church whither they come by virtue of Communion of Churches But if they remove their habitation they ought orderly to Covenant and to submit themselves to the Government of Christ in the Church where they settle their abode and so their children to be baptized It being the Churches duty to receive such into communion so far as they are regularly fit for the same Reply The regular Communion of approved Churches I look at as the Ordinance of Christ according to the 11th and 12th Posiâ—ions premised but this Proposition is so ambiguously expressed that it leaves me in the dark till some Questions be answered that the extent and compass of the sense and meaning of it may be better cleared They distribute it into two parts which they endeavour to prove severally but neither of them are sufficiently explained In the first part I Enquire What Churches they account Orthodox whether such onely as have the Truth of Doctrine as it is opposed to Heterodoxies and Errours about the Doctrine of Faith viz. Churches that are Heretical or such also which are right in Judgement and Practice in matters of Church-Order For both these the Church at Câ—losse was praised by Paul in Col 2.5 6. 2. What course the Church where the Members of such Churches desire to have their children baptized do take to know that such Members are sâ—und in the Fâ—ith For a Member of an Orthodox Church may hold and maintain dangerous Errours contrary to the Faith 1 Cor. 15.12 3. Whom they account to be not scandalous in life whether onely such as fall not under the censure of Civil Courts or also such as are justly offensive to Gods People by their sinful and disorderly walking For they say in their proof of the second part of this Proposition that to administer Baptism to such as walk in disorder would be to administer Christs Ordinance to such as are in a way of sin and disorder which ought not to be done 2 Thess 3.6 1 Chron 15.13 and would be contrary to that Rule 1 Cor. 14.40 4. What they account due Testimony whether that which is given of them by the Church from whence they come or onely that which they may have from some in the place where they live and have been but a little while whether they be Members of the Church or not 5. What they mean by their occasionally coming from one Church to another whether they take a due course to know that their occasion of coming be approved by the Church whence they come or not 6. When they say They may have their children baptized in the Church whither they come by virtue of the Communion of Churches Quaere 1. Whether they have Letters of Recommendation from the Church whence they come whereby that Church desireth this fruit of Communion with the Church where they would have their children baptized or not That being the orderly way of exercising Communion among Churches Rom. 16.1 2. 2 Cor. 3.1 3 Joh. ver 9 12. and Whether the Infant must be baptized as a Member in and by his Parents covevenanting for him of that Church whence his Parents come or as a Member of the Church where he is baptized and where the Parent is not a Member but onely hath this benefit of the Communion of Churches that himself is admitted to the Lords Supper pro tempore and his children to Baptism in a transient way When these and the like Questions are Answered I shall better know what to say to the first part of the Proposition then now I do In the mean time to the first Proof thereof I have already spoken in my Replies to Propos 1. 2. 5. 8. 2. To clear their meaning in the second part of this Proposition Quaere 1. Whether such Removers have an orderly dismission from the Church whence they come or not 2. Whether the Church where they settle their abode do subject themselves to the Government of Christ or not 3. Whether all refusing to Covenant with any Church whatsoever where they are necessita ed to settle their abode is to be judged to be disorderly walking and to savour of Profaneness and Separation 4. Whether if the Church in that place refuse to receive them into communion so far as they are regularly fit for the same or if they do not joyn in communion with that Church in the place where they dwelt it bâ—ing not to be approved Doth this their not being joyned dâ—bar their children from being baptized in another Church that is approved These and the like Questions being clearly Answered I shall understand the true and full sense of this Proposition and what to say to it So much may suffice for the present for Reply to their Answer to the first Question Quest II. Whether according to the Word of God there ought to be a Consociation of Churches and what should be the manner of it Answ The Answer may be given in the Propositions following Reply The Propositions following are eight As for the first four The first Concerning the full Power and Authority Ecclesiastical within it self of each particular Congregation of visible Saints in Gospel-Order furnished at least with a Teaching Elder and walking together in Truth and Peace And the second concerning The Sisterly Râ—lation of the Churches of Christ each to other And the third concerning The Vnion and Communion of such Churches And the fourth concerning The Acts of Communion I fully close with as well agreeing with the 11th and 12th Positions premised Excepting onely the sixth Act of Communion and that but in one part of it For To admonish one another when there is need and cause for it I confess is an Act of this Communion and which may be proved from Gal. 2.11 24. by proportion But for that other part of it To withdraw from a Church or peccant party therein after due means with patience used obstinately persisting in Errours or Scandals this must be taken with a grain of Salt They referre us to the Platform of Discipline Chap. 15. Sect. 2. Partic. 3. where they fetch a proof for this withdrawing from Mat. 18.15 16 17. by proportion But there seems to be a threefold dispr portiâ—â— between that and this For 1. There the Withdrawing is a consequent and ff ct of tâ—e Câ—urches authoritative Censure of aâ— obstinate offender after the first
aforesaid among themselves with special reference to those Churches which by Providence are planted in a convenient viciniâ—y though with liberty reserved without offence to make use of others as the nature of the case or the advantage of the opportunity may lead thâ—reunto Propos 6. The Churches of Christ in this Country having so good opportunity for it it is meet to be commended to them as their duty thus to consociate For 1. Communion of Churches being commanded and Consociation being an Agreement to Practise it this must needs be a Duty also Psal 119.106 Neh. 10 28 29. Reply Before I proceed to argue upon these Propositions some things should be premised in way of Enquiry that the terms may be rightly understood Quaere Whether by mutual and solemn Agreement they mean a Vow It seems by the Texts alledged by them in the first Proof of the sixth Proposition that they mean so and therefore I shall take it for granted that that is their meaning 2. When they say This solemn Agreement or Covenant must â—e made with special reference to Churches in vicinity Quaere 1. How many Churches in Vicinity or Neighbour-Churches must thus Covenant together 2. Whether they must have set times of Meeting for this purpose and who are to meet Whether Elders alone or others also sent from the Churches with them and how frequent these Meetings must be and whether the set times must be kept constantly though they have no present need of counsel from another 3. Whereas they speak of Liberty reserved without offence to make use of others as the nature of the case c. may lead thereunto Quaere How they may avoid giving offence to Neighbour-Churches if they use the help of Churches more remote Whether they must have their consent thereunto before they use them 4. Concerning the end and issue of this Consociation of Churches Whether they are bound thereby to acquiesce in the judgement and determinations of those Neighbour-Churches and to practise accordingly whether they see convincing light in the Scriptures or Arguments propounded to them or not under a Penalty of being judged by the rest to be Obstinate in Errour and Scandal and accordingly in time to have all holy communion with them withdrawn from them It seemeth by what was before said in the fixth Act of Communion for Answer to the first Question pag. 31. that this will be the end and issue of this Consociation unto any Church that shall dissent from the rest This Consociation they endeavour to prove to be a duty incumbent upon the Churches in New-England I shall briefly weigh their Reasons For 1. Communion of Churches being commanded and Consociation being but an Agreement to practise it this must needs be a duty also Psal 119.106 Nehem. 10.28 29. Reply It doth not necessarily follow till they have proved that Consociation of Churches by a mutual and solemn Covenant is commanded as Communion of Churches is Nor do the Texts alledged prove it in Psal 119.106 David swore to keep Gods righteous judgements and would perform it because though he was not bound to swear yet he had voluntarily sworn it and so was under a double bond to perform it for both his keeping Gods righteous judgements and his performing that Vow were commanded of God Deut. 10.13 with Psal 76.11 2. And his Vow was private betwixt God and himself Hence it will not follow that Churches are bound to consociate with a Vow or Covenant after the manner here described which is not proved to be a duty and may be unsafe for particular Churches That Coveâ—ant in Neh. 10.28 29. was their Church-covenant renewed and explained and so was a mutual solemn Engagement by entring into a Curse and into an Oath to which form we are not bound and Church-covenanting is Gods Ordinance Isa 19.21 56.4 to 8. 62.5 all which are Prophesies of the Churches under the Gospel But between the covenanting of a Church within it self and such a covenanting as this for the consociating of Churches there are considerable differences 1. Because this wants Warrant from the Scripture which that hath there being neither any Precept in Scripture commanding it nor any Pattern among the Primitive Churches planted or approved by the Apostles commanding it unto us 2. Nor is there like Reason for such Consociation of Churches by a mutual and solemn Agreement or Covenant between Churches in a vicinity as is for a Church-covenant within it self For the Church-covenant is necessary because without it the ends of Church-fellowship cannot be attained For 1. Each particular Church is a Spiritual Corporation which therefore must receive its being from a Spiritual Combination or Foederal Engagement 2. By virtue hereof they that had no natural impression to subject them to others or to give them power over them have mutual power each over other to command constrain as the case requires of which power they could not have been made partakers without mutual Agreement and Engagement 3. Hereby they come to enjoy such Spiritual and Ecclesiastick Priviledges unto which none can be admitted without the approbation and allowance of the whole which necessarily requires this Engagement to the whole which is by Covenant Thus Mr. Hooker argues to prove the necessity of a Church-covenant Survey part 1. chap. 4. p. 50 to 55. But the ends of Church-communion which is mutual helpfulness by counsel may be attained without such a Consociation by mutual Engagement by the Communion of Churches which of it self without any other Engagement gives Churches a right and interest in another way mutually for their help by counsel when their needs require it The Churches in New-England have by the blessing of Christ found the benefit of the Communion of Churches for setling Truth and Peace among them without such a Consociation and may so still 3. Such an Agreement between Churches will become a Snare unto them by straitning them in the use and exercise of their Church-power within themselves in re propriâ 1. If by virtue hereof they may not administer Church-censures within themselves without concurrence of Neighbour-Churches or Elders approbation sought and attained thereunto before Or 2. If thereby they stand bound under the fore-noted Penalty to rest in and practise according to the judgement and advice of such Churches having sufficient light and consent within themselves without them 3. Mr. Rutherfurd affirms That a convenient number of Churches having ordinarily conversing one with another shall voluntarily combine themselves in one Society this last gives in the formality of Classical Membership Lib. 2. p. 320. He addes When God hath made him a combined Member now by institution of one Presbyterian Church not of another though by ordinary converse with other Churches in case of scandal his example may prove prejudicial and infestuous to others yet this Presbytery must proceed in Excommunication against him because he is combined with them Thus you see by this voluntary combination of Churches a Church
become a Classical or Presbyterian Church and the Members by consenting thereunto become Members of a Classical Church and under the power of it so as to be Excommunicated by it And is not this Consociation to be looked at as a Snare to the Churches which 1. Transforms them from Congregational Churches into a Classical Church And 2. Subjects them under the Ecclesiastical Jurisdiction of that Classical Church And 3. Without any warrant of Christs Institution Let us see if there be more in their second Proof 2. Paul an Apostle sought with much labour the conference concurrence and right hand of fellowship of other Apostles and ordinary Elders and Churches have not less need each of other to prevent their running in vain Gal. 2.2 6 9. Reply 1. This necessity was proper to Paul's case who did not converse with Christ on earth as the other Apostles did but was as one born out of due time 1 Cor. 15.8 and so was more liable to be objected and excepted against then the other Apostles and therefore had more need to be countenanced among men by them then they by him Whence he wisely sought approbation from them But this is not the case of the Churches in New-England each of them having been approved by the right hand of fellowship given to them by other Churches at their first gathering and at the Ordination of their Teaching and Ruling-Elders 2. Paul did thus not by reason of such a consociation of Churches as is here described but for other Reasons 3. The running in vain of any Elders and Churches hath been hitherto prevented by the communion of Churches regularly exercised and still may be 3. Those general Rules touching the need and use of counsel and help in weighty cases concern all Societies and Polities Ecclesiastical as well as Civil Prov. 11.14 15.22 c. R ply It is true and it is their duty to make use of them in obedience and with thankfulness to God as need requires when they want light or consent within themselves by virtue of the communion of Churches without such a Consociation as they describe 4. The pattern in Acts 15. holds forth a warrant for Councils which may be greater or lesser as the matter shall require Reply But 1. Not with special respect to the vicinity of Churches for Paul and Barnabas and the Messengers fâ—om the Church of Antioch passed through other Churches nearer to go to Jerusalem for counsel 2. Nor by virtue of such a Consociation of the Church at Antioch with that at Jerusalem but of the communion of Churches 5. Concurrence and communion of Churches in Gospel-times is not obscurely held forth in Isa 19 23 24 25. Zeph. 3.9 1 Cor. 11.16 14.32 36. R ply Some of those Texts note onely a communion of Saints in one and the same Church 2. None of them hold forth a Consociation of Churches as they describe 6. There hath constantly been in these Churches a profession of Communion in giving the right hand of fellowship at the gathering of Churches and Ordination of Elders which importeth a Consociation and obligeth to the practice thereof Reply Together with the profession of communion hath been the practice of it in these Churches But that this communion importeth such a Consociation as they describe and obligation to the practice thereof was not expressed nor understood Worthy Mr. Cotton whose Name ought to be honourable among the Saints both in Old England and New in that Book which he entituled The Way of the Churches in New-England the sixth chapter speaketh of the Communion of Churches and sheweth seven wayes whereby it ought to be and is in these Churches exercised They do as I apprehend reach all the Duties to be performed by virtue of Church-communion mutually by each other But of this Consociation as it is here described he speaketh not a word nor I believe did apprehend any Necessity of it or Rule in Scripture for it Therefore when they say Without this we shall want an expedient and sufficient cure for emergent Church-difficulties and differences the constant experience of these Churches from their beginning to this day evinceth the contrary And though our Way is charged with the want hereof yet it is unjustly and by such as would bring us into their Way of Classical Churches which is not proved to be the Ordinance of Christ as this of the Communion of Churches is and hath been found effectual by the blessing of Christ and so will be still And though this part of the Doctrine of the Church as they call it concerning such a consociation it being not proved to be the Doctrine of Christ was never practised in these Churches For without it the Churches either have been or might have been and may be hereafter kept in purity and peace with Brotherly love among themselves mutually by the regular improving the communion of Churches which is manifested to be the Ordinance of Christ who hath given us perfect Rules in the New Testament for the ordering of the communion of Christian Churches which are sufficient for attainment of the ends for which Christ hath appointed it according to the second third fourth eleventh and twelfth Positions premised With which if this way of Consociation of Churches shall be clearly proved to agree which I do not finde to be yet done I shall readily and heartily close with it and submit unto it For it is onely the Truth that I search for and desire to bear witness unto that when my time shall come to lay down this earthly tabernacle which I expect daily I may give up my account with joy 2. And if any Church be refractory we have the help of the Civil Power which is ordained of God for the just punishment of those that do evil whether in Church or Common-wealth Rom. 13. Every Oâ—dinance of God hath Gods blessing annexed which we cannot expect in this way till it be proved to be Gods Ordinance which yet is not done Propos 7. The manner of the Churches agreement herein may be by the Churches open consenting unto the things here declared in Answer to this second Question as also to what is said thereabout in Chap. 15 16. of the Platform of Discipline with reference to what is before expressed in Proposition 5th Reply If the Churches do express their Agreement herein openly they do voluntarily engage themselves and covenant to practise according to the things declared not onely in the point of Church-communion but also of such consociation as is here expressed which they have need to see to be warranted by the Word if they will act accordingly in faith knowing that whatsoever is not of faith is sin Rom. 14.23 What is said in the Platform chap. 15 hath been in part examined before in chap. 16.5 They say The Synods Directions and Determinations so farre as consonant to the Word of God are to be received with reverence and submission not onely for their agreement therewith
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