c. but also secondarily for the power whereby they are made c. Reply I grant that the Synods Directions and Determinations so farre as consonant to the Word of God are to be received with reverence and submission But what if the Members of Churches to which they are sent do not finde them consonant to the Word rightly understood and applied Are they nevertheless still bound to practise according to the Synods Directions and Determinations because the Synod coucludeth that they are consonant to the Word I suppose no Orthodox Synod in these times will arrogate to it self such infallible Assistance as the Apostles being assembled with the Church at Jerusalem had Acts 15. though they argued and concluded onely from Scripture yet that Council could not erre in their understanding and applying Scripture having such guides as the Apostles were but will confess that they may erre in their understanding and applying the Scriptures whereupon they seem to gâ—ound their Directions and Determinations And if so it is the duty of every Church and the Members thereof to examine by the Scriptures whatsoever Direction or Determination is propounded by the Synod If they finde that they are consonant to the Word of God they are bound by Gods Authority to receive them with reverence and submission If otherwise wrought to obey God rather then man Acts 5.29 2. This power of the Synod though they say it is but secondary and that it is for their agreement with the Word which is the principal ground thereof and without which their Directions and Determinations binde not at all yet they make so binding that if any Churches shall refuse to practise according to the Directions and Determinations of the Synod though they have strong grounds of dis-satisfaction about the Synods interpretation and application of the Scriptures alledged by them they will withdraw themselves from communion with them Whether such an authoritative urging their counsels upon Churches be warranted by Scripture let the Reader enquire and consider and Whether it will agree with what themselves before declared concerning the unlawfulness of a total Separation from a true Church and Whether there be need of it to cure emergent Church-difficulties and differences seeing all that are godly will readily close with such Directions and Determinations of Synods as are clearly consonant to the Word of God and if any obstinately will persist in their own wayes contrary to the Word held forth to them by the Synod the Civil Power is Gods Ordinance for punishment of such evil doers that the Churches may be kept pure and peaceable in the exercise of Church-communion among themselves in a Brotherly way Which yet is no impediment to the Churches and that by the declaratory Sentence of a Synod that is after due conviction of a Church that is Heretical Schismatical Apostatical or the like with due patience exercised to withdraw the right hand of fellowship from such as make themselves worthy by their obstinacy against the light clearly held forth from Scripture to be rejected as not true Churches of Christ Yet this they may not regularly do meerly for their Dissenting from the Determinations of the Synod upon conscientious grounds and in lesser matters What is before expressed in the fifth Proposition hath been already examined Propos 8. concerneth The manner of exercising and practising that Communion which this consent and agreement specially tendeth unto which they say may be by making use occasionally of Elders or able Brethren of other Churches or by the more solemn Meetings of both Elders and Messengers in lesser or greater Councils as the matter shall require Such Meetings for the end specified being rightly ordered and carried on in a Brotherly way by men sincerely affected to establish Truth with Peace in the Churches of the Saints according to the Rules given unto us by Jesus Christ our Lord and Law-giver I do fully approve as of profitable use by the Blessing of Christ for the good of the Churches The Reverend Author's POSTSCRIPT Christian Reader THese Lines and Labours of Love I trust to the King of Saints and his Subjects and Laws I leave with thee with the wise perusall and consideration of them The issue and success I commit unto the onely wise God and our Father in Jesus Christ desiring all those into whose hands it may come to receive nothing said by me further then they shall finde it consonant to the Word of God in the Scripture specially of the New Testament And that if they dissent in any particulars they will gratifie me with notice thereof together with their Reasons whom they shall finde thankful for such help and ready to embrace any Truth that is yet hidden from me and that no man will suspect that I seek any thing in this Essay but Truth with Peace lest they become judges of evil thoughts Farewell in our Lord Jesus who is the Truth Let his good Spirit lead us and all his Churches and People into wayes of Truth and Peace and establish our goings in those wayes Amen Your assured Friend and Brother J. D. CONSIDERATIONS UPON THE SEVEN PROPOSITIONS Concluded by the SYNOD sitting at BOSTON June 10th 1662. By the Reverend Mr. NICHOLAS STREET Teacher of the Church of Christ at New-haven I. THis Phrase Members of the visible Church in the first Proposition I take to be explained in the second Proposition II. By this Phrase in the second Proposition Their Infant-seed I suppose is meant onely their legitimate infant-seed and is not to be extended to illegitimate children against which a strong Argument may be gathered from Deut. 23.2 III. The second Proposition doth seem to distinguish of Members in particular Churches Some are said to be Confederate visible Believers whereby I suppose is meant such as have immediately and personally taken hold of the Covenant themselves both for themselves and for their seed for it is manifest that it is spoken of such as are made contradistinct to an infant-seed that cannot thus do Some are said to be Their infant-seed i. children in minority c. And how come these to be Members The last words in the Proposition do shew which are Whose next Parents one or both are in Covenant which doth imply at least that they become Members in and by their next Parents covenanting for them Hence the ground of the distinction of Membership into Immediate and Mediate is very clear The Argument may be thus framed Such as is the ratio formaliâ— of the Membership such is the Membership so may it be distinguished and denominated But Confederation which is the ratio formaliâ— of the Membership is immediate in the Parent in the Childemediate Ergo. A difference in Membership is granted both in this second Proposition and some others after and if this distinction to express the difference be not proper let some better be laid down that doth more aptly and fully suit the nature of the thing and we shall receive it In the mean
the Lords Supper and therefore those that are not interested in this Covenant by Faith ought not to have the Seal thereof applied to them Thus have we given an Account of the principal Reasons which caused our Dissent from the major part of the Reverend Assembly We might adde to all this That there is danger of great Corruption and Pollution creeping into the Churches by the Enlargement of the Subject of Baptism They are the words of a good man and faithful Minister of the Gospel now in Europe in a Letter sent unto one in America I hope saith he some in New-England will with clear light stand up against the Enlarging of Baptism to any but those whose Parents are admitted unto the Lords Supper If ever it be passant Doctrine in the Churches that others have a right to it Farewell to New-England 's Peculiar Glory of undefiled Administrations of holy things These things are Discouragements with me from hastening to New-England Thus he It may be some will think that we do as it is in the Adagy Nodum in scirpo quaerere make scruples to our selves and fear where there is no fear Well it will be for us and for the Churches if in the end it prove so Now the Lord grant that his People may have one heart and one way and that it may be the right way even the way which is called Holy to serve him for the good of them and of their Children after them And the God of Truth and Peace lead us by his Spirit into all Truth through him who is made unto us of God the Way and the Truth and the Life CERTAIN POSITIONS Out of the HOLY SCRIPTVRES Premised to the whole ensuing DISCOURSE WEE may fitly begin this Discourse with what the Reverend Elders say in their Preface to â—hâ—iâ— Printed Book That the Prayer of Epâ—phraâ— for the Coâ— ssians ought to be the Prayer and Labour of us all viz. That we may stand perfect and complâ—aâ— in all the will of God And it is a good Profession which they make saying We trust it is our sincere desire that â—is will all his will and nothing but his will may be done among us To the Law and to the Testimony we do wholly referre our selves and if any thing in the following Conclusions be indeed found not to speak according thereunto â—et it be rejected This doth encourage me to joyn with them in seeking the right path in this unfrequented way so far as the Glory of Gods Holiness and Grace together with the honour of his Truth may be manifested to be dearer to us then all Creature-concernments and Self-respects In order whereunto I conceive our principal inquiry should be what those more general Principles of Truth are which lie in the things controve ted and how they may be rightly applied using herein onely such Light as the Scripture affordeth by comparing one Text with another and depending on God in Christ for supply and assistance of the Spirit of Truth to lead us into these Principles and to teach us by them that thereby we may be brought to an universal harmony of Truth all the Lines of Truth however separated in the Circumference meeting together in these Principles as in their Centre and becoming one Point The finding out of such Principles and rightly applying them would make the way to Truth shorter the mystery of Truth clearer and the united force of Truth stronger against Errour a sweeter closing of Spirits among good men and the examining of other mens Opinions easier then walking after the larger Circumference of the voluminous Writings of men which lead us further from these Principles then the Scripture alone This is that which I would attain and am pressing after as in other Controversies so in these Questions For clearing the truth wherein I shall first propound certain Theses or Positions Secondly apply them in a way of Replying to their Propositions 1. The Theses or Positions propounded shall be these following and the like Position 1 The whole Scripture breathed of God holdeth forth a perfect Rule as of Righteousness toward men so of Holiness toward God in all things that concern his Natural and Instituted Worship that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3.16 17. Position 2 Jesus Christ the Apostle and Hâ—gh Priest of our Profession is to be considered by all holy Brethren partakers of the heavenly calling as not inferiour in his Office to Moses For as tâ—e Office of Moses reached to all the House of God and all the Service of it under the Law so Christs Office reacheth to all the Church of God and all the Service of it under the Gospel 2. And whatsoever Christ did institute or abrogate in the Christian Churches he did it by Gods appointment as Moses by Gods appointment gave out what he delivered in the Church of Israel 3. And Christ is no less faithful therein then Moses was Heb. 3.2 3. So that it is as unlawful for men to alter the Ordinances of Christ given to Christian Churches under the Gospel or to adde thereunto or to diminish ought therefrom as it was under the Law Deut. 12.32 Mat. 28.20 Position 3 Christ is not rightly considered nor duely esteemed except he be preferred as far above Moses as the Father hath counted him worthy of more Glory then Moses and as far above the whole Church as the Builder is above the House in honour and authority Mens authority being but Ministerial as Servants who are to act onely by direction and appointment Christs authority being Magisterial and Despotical which Prerogative he hath as he is Son of the Eternal Father by eternal generation Hence the Church is Christ's own House and he alone may dispose of it and of the Service thereof as it pleaseth him by altering the Mosaical Levitical Ordinances and appointing a more Spiritual and simple way of Worship in place thereof Hebr. 3.3 to 7. Joh. 4.23 24. 2 Cor. 11.2 3. Position 4 The Ordinances of God given by Moses for the Service of God under the first Tabernacle were imposed on the Jews until the time of Reformation at the coming of Christ who being come as the true Melchisedec changed the Levitical Ordinances into other more suitable to his Royal Priesthood Heb. 9.9 10. For the Priesthood being changed there is made of necessity a change of the Law Heb. 7.12 And having taken away that unsupportable Yoke calleth Believers under the Gospel to take his easie and sweet Yoke upon them Acts 15.10 Mat. 11.29 Position 5 Though the Covenant of Abraham was the same in substance to believing Jews under the Law and to Believers both Jews and Gentiles under the Gospel Rom. 4.11 12. And though the Kingdome of God be the same in substance which is taken from the unbelieving Jews and given to the believing Gentiles Matth. 21.43 yet the administration of the Covenant and Kingdome is not the same in all ages
much more say that We are not amongst the number of those who can adde any thing by our Testimony unto the esteem of what is here maintained Nevertheless having diligently pâ—rused this Essay we hold it our duty to declare unto the World That we fully concurre as to the Summe and Substance thereof with what is here maintained and managed with great Wisdome and Piety and irrefragable Strength and Solidity We shall say no more to Apologize for our Publishing of this Reply But having this opportunity of speaking unto the World we deem it meet to adde something in the behalf of those who went under the Notion of Dissenting Brethren in the late Synod held at Boston We perceive that there are many things Objected against them and therefore that so their Cause may not thereby be prejudiced it is needful that something should be said for the removal thereof First it is Objected That there were but a few in comparison who Dissented from the major part of the Assembly Answ Suppose it were so Is Truth bound up to Number It was indeed a sore Temptation to Luther when it was Objected to him Tune solus sapis Is there never a wise man in the world but you It may be the same thing hath been as great a Temptation to some of us In the Council of Constance one of the Prelates said unâ—o that blessed Martyr John Husse h Hiâ—tor John Huâ—â—e fol. â—â— That he should never shew himself so Arrogant as to preferre his own Opinion above the Judgement of the whole Council Yet the whole Câ—uncil though it were an Vniversal Council erred and this one good man held the Truth against so many Which we do not mention as though we would prefer our own Judgements above others such a thought we abhor Neither is it in our intentionâ— any wayes to reflect upon those Honoured and Reverend Persons from whom we Dissented nay we look upon them as far better then our selves onely by this Iâ—stance given we may see that in a Council nay an Oecomenical Council a few nay one may dissent from all the rest and yet neither Ignorance nor Arrogance but Truth and Conscience be the gr und of it Iâ— the Nicen Council there was but one i Scâ—â—â— l. 1. c. 23. M gâ—â— cont 4. l. 7. pâ—g 86. Paphnutius who oppâ—sed all the rest of the Synod that had concluded upon a gross Errâ—ur And if we look into our own Nation there were but Five k Mr. Tho Gâ—â—dwyn Mr. Nyâ— Mr Sympâ—on Mr Buâ—â—â—ugh Mr. Briâ—gâ— Dissenting Brethren who maintained the Truth as we cannot but be perswaded about Church-Government against Seventy persons who were also woâ—thy of Respect and Honour Nâ—w though our Assâ—mbly was not so Numerous as that yet there were more then Five twice told who could not see sufficient Reason to apprehend as others did And that we are not singular in our apprehensions about these matters of Controversie now in agitation appears from these following Witnesses Blessed Mr. Cotton hath these very words l Mr. Cotton's Way of the Churches â—â—eâ—sured iâ— the Gâ—lden Reâ—â— of the Sanctuary pag. 81. Infants cannot claim right to Baptism but in the right of one of their Parents or both where neither of the Parents cannot claim right to the Lords Supper there their Infants cannot claim right to Baptism That Learned man and Renowned Sufferer for Christ under those Bloody Fathers as they would needs be styled the Prelates even Mr. Burton writes after this manner m Burton vindâ—c of Iâ—dependent Churches p. 62. It is not now under the Gospel as it was from Abraham unto Christ The Covenant was made with Abraham and his seed so as by virtue hereof all the Male-infants of believing Abraham were and ought to be Circumcised But now under the Gospel those onely are accounted Abrahams seed who profess the Faith of Abraham so as that the Covenant is Entailed onely to Believers now and so to their children Acts 2.39 If then the Parents refuse Christ they cut themselves off from the Covenant and therewith cut off their children And Mr. Beverly a late ingenious Writer speaking the judgement of the Congregational-men in England as farre as he had knowledge thereof hath such passages as these n Beverly against Timson p. 173 174. Let me beseech my Presbyterian Brethren to consider what sad advantage you give to bold Intrenchments upon the Lords Supper by your too loose Administring Baptism me-thinks you do but contradict your selves when you suspend from one Ordinance Signal and yet allow the other Ordinance of Baptism which is as Signal c. Nor was there ever any such inlargement of Baptism as is here pleaded for practised in any gathered Churches in England that ever we knew or could hear of Secondly it is Objected That we deny all Church-membership unto Infants which is a Principle of Anabaptism Answ Mr. Rutherfurd in his Reply to Mr. Hooker chargeth him with Principles of Anabaptism yet Mr. Hooker was never guilty of any such Opinions So are we charged with laying Corner-stones of Anabaptism but this is injuriously laâ—d unto â—ur chaâ—ge Yet let us not for fear of Anabaptism do worse even Defile our selves with Antichristianism We are willing to profesâ— that we look upon it as great a sin to baptize all Children for that is no less then o Duâ— Sacraâ—â—â—â—â—â—â—nâ—ur 〈◊〉 â—unt 〈◊〉 â—lâ—câ—un â—n Mal. 1. a violating of God as Jerome speak as to baptize no Children though both Opinions we think are sinful Neither câ—n we plead Guilty unto that Charge That we deny all Church-membership unto any Infants we onely deny that they are personal and immediate Members Indeed as personal Membership is taken subjectively so we say it is in Infants i. e. their peâ—sons are Recipients of the Adjunct of Church-membership But as personal Membership is taken formally i. e. for such as have by themselves in their own persons entred into Covenant with God and his People so Infants are not capable of personal Church-membership Iâ—'s strange to us to conceive that they should have this personal formal Membership and yet that they should not be subjects capable of formal personal Censures We neither do nor ever did deny That the persons of Infants of Believing Confederate Parents are brought under the Covenant onely we conceive that their Membership is p See the first Essay oâ— this Revâ—rend Author iâ— Manuscript Conjunct with and Dependent upon the Membership and Covenant of their Parents so as to live and die therewith Hence Mr. Cotton hath these words q Mr. Cottonâ— Holâ—ness of Church-members p. 63. The Membership of Children I mean Infants is founded in the Faith and Profession of their Parents Hence the Childes Membership may continue after the Parents decease because his Parents Faith and Covenant may live though himself be dead as 't is said Abel being dead yet speaketh So the Covenant and Faith and Prayers of a godly man