positively reject the Gospel and that the membership of Children hath no tendency in it to pollute the Church any more now then under the Old Testament and that children are under Church discipline and that some persons Adult may be admitted to Baptisme and yet not to the Lords Supper c. The whole Letter being already published we shall not here insert it or any thing further concerning it only assure the Reader that the Letter it self even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is still to be seen as it was written by Mr. Shepards own hand Also the same Author in his printed defence of the nine positions pag. 143. does maintain the Church membership of childâ—en and their Subjection to Discipline In the year after these mentioned viz. Anno 1636. here arrived two other of New-Englands Worthies Mr. Partriches and Mr. Rogers Concerning the Subject of Baptisme Namely Mr. Ralph Partrich and Mr. Nathaâ—â—el Rogers As for Mr. Partrich sometimes faithful Pastor of the Church in Duxberry in Plimouth Colony what his Judgement was touching the present controversy is to be seen from that Model of Church Discipline when was by him composed and presented to the Synod at Cambridg Anno 1648. and which is still extant under the hand writing of the Reverend Author in which Manuscript are these words The persons unto whom the Sacrament of Baptisme is dispensed and as we conceive ought to be are such as being of years and converted from their Sins to the Faith of Jesus Christ do joyn in Communion and Fellowship with a particular visible Church as also the children of such Parents or Parent as having laid hold of the Covenant of grace in the judgement of Charity are in a visible Covenant with his Church and all their Seed after them that cast not off the Covenant of God by some Scandalous and obstinate going on in Sin as may appear by Math. 28.19 and 1 Cor. 7.14 with Gen. 17 c. compared Thus for Mr. Partrich his Judgement Concerning Mr. Nathaniel Rogers late eminent Pastor of the Church of Ipswich in New-England that his Judgement did concur with the Doctrine of the late Synod touching Baptisme is certain from what himself did publickly teach some years before his Decease Also from a Letter of his written to the Reverend Mr. Richard Mather some years before Mr. Rogers went to his Rest which Letter still remains under the Authors own hand writing we shall therefore insert the substance of it which followeth Reverend and dear Sir I Received a Letter with a Book from you and do return you this Testimony of my most thankful acceptance of your kindness and good will both in your Letter and worthy Treatise of Justification which as yours are wont to be is nervous and this is compendious in a special manner and yet perspicuous I see my defect in Hen. Den's matters supplyed by your Diligence To the Question concerning the Children of Chuch members I have nothing to oppose and I wonder any should deny them to be members They are members in Censa Ecclesiastico God so calls them the Church is so to account thew and when they are Adulia aâ—atis though having done no personal act yet are to be judged members still until after due Calling upon they shall refuse or neglect to acknowledge and own the Covenant of their Parents and profess their belief of and Subjection to the Contents thereof which if they shall deny the Church may Cashier or disown them Now for practice I confess I account it a great default that we have made no more real distinction between these and others that they have been no more attended as the Lambs of the flock of Christ and whether it be not the cause of the corruption and woful defection of our youth disquiri permittimus We are this week to meet in the Church about it and I know nothing but we must speedily fall to practice If we in this shall be Leaders I pray beg wisdom from the Father of Lights and him who is our Wisdom as well as our Righ cousness I commit you to the blessed Communion of the Spirit of the Lord Jesus and rest Yours in him Cordially N. Rogers XI 18. 1652. These Testimonies are more then abundantly sufficient to evince that the first Fa hers of this Country were for that Enlargement of Baptisme which the late Synod Book pleads for And that therefore such a practice is no â—postacy from our Primitive Principles yet further Testimonies might be superadded unto these for Mr Hâ—nr Sm â—h sometimes Minister of the Word at Wethersfield on Connecticot In a Letter of his dated August 23. Anno 1647. which Letter was also written to Mr. Mather thus expresses himself we are at a Loss in our parts about members Children being received into Communion because it is undetermined in the extent of it at the Synod our thoughts here are that the promise made to the Seed of Confederates Gen. 17. takes in all Children of Confederating Parents whether baptized here or else where whether younger or Elder if they do either expressly or otherwayes may be Conceived in the Judgement of Charity to Consent thereunto Now because many have Children grown up which were born in England who would gladly express their Consent and desire to their Parents Covenant only we are loth to walk alone in the thing we could heartily wish we had the Concurrence of your Judgement c. Thus Mr. Smith Likewise Mr. Prudden late faithful Pastor of the Church in Milford in New-Haven Colon in New-England in a Letter to the same Reverend person which the last mentioned was sent unto does not only express his own thoughts but gives Reason for his belief concerning the Question under Agitation with whose Testimony we shall conclude And because his Letter is of Weighty and worthy Consideration Consideration albeit part of it as of that of Mr. Rogers is already published in the Preface to the Synod Book yet we shall here insert the substance of it which now follows Dear Brother I was glad at the receipt of your Letters but I am sorry to hear of such breaches in Churches and no way nor means found out and applyed for healing which I fear with you does strengthen the Presbyterian Objection against our Congregational way when the writings of some for our defence and our practice agree not in that particular I think with you that man to be much blessed whom God should make helpful in those things though as he ha's but little encouragement to attempt it so can he expect less thanks from man who possibly may have erred but loth to be judged so to have done Touching your own Exercises you are not alone in them the power of the Elders in preparing matters of offence and other things for the Church has been much questioned by some But me-thinks hat which Mr Hooker ha's written in the Case Survey pt 3d. pag. 33. should satisfy those who are not of a
unfit to partake in the Seal of the Covenant c. He replies in these words Though they be not fit to make such profession of visible faith as to admit them to the Lords Table yet they may make profession full enough to receive them to Baptisme or to the same estate Isâ—mael stood in after Circumcission And to one who complained of being in the dark about the truth asserted in Mr. Cottons printed Book concerning the Baptisme of Infants and that amongst other made this Objection when said that Scrupler a child comes to know that his Parents are no visible Saints but appear to be contrary both in Life and Doctrine and the children had only words and water poured on them how came these persons to have right to it the Parents having no visible faith to act in that Ordinance and their children likewise being uncapable to hold forth the acts of faith before men He thus Answereth Ieroboam and his wife were neither of them visible Saints in your Sense but appeared to be contrary both in Life and Doctrine yet the Circumcision of their Son was not in vain to him 1 Kings 14.13 In this Case when the faith of the Parents is wanting and yet they still live within the Pale of the Church though the Church be Corrupt and the Parents also yet here the Speech of the Apostle takes place what though some believed not shall their unbelief make the faith of God of none effect God forbid Rom. 3. 3 4. now the Faithfulness of God who keepeth Covenant and mercy to thousands supplies the defect of the Faith of the next Parents and maketh good his Covenant to the Children in respect of the Faith of their former Ancestors in Elder Ages But against this sâ—me may object a passage in Mr. Cottons Book of the way of the Chuâ—ches pag. 81. where it is said where neither of the Parents can claim right to the Lords Supper their Infants cannot claim right to Bâ—ptisme therefore it mâ—y seem that Mr. Cottons Iudgement was not as haâ—h been now declared Unto this let the judicious Reâ—der attentively hear the Answer which is 1. In that very Book of Mr. Cottons there are sundry passages which plead for an Enlargement of Baptisme further then to the Immediate Children of persons in full Communion even to the Children of such Parents who have such a faith as denominateth them Christian Believers in opposition to Pagan Infidels yea if there be a Christian Sponsor for the Child of a Stranger or wicked man it may be baptized see the way pag 87. 88. 106 115. 2dly That Book of the way was printed from an imperfect Copy in which respect it is not to be wondâ—ed at if there be therein some passages contradictory to Mr. Cottons known Iudgement 3. Mr. Coâ—ton himself was much troubled when he saw that Book come forth and was desirous that the Reader should understand that his Judgement in such things wherein the Book of the way is discrepant from that of the Keyes should be sought for not in the Book of the way but in that of the Keys And that no one may think that these things are Imaginary or conjectural only let us hear Mr. Cotton speaking in his own words in his printed defence against the Imputations of Mr. Cawdrey written not long before his death and Published by Doctor Owen In which Book pag. 36. 37 38 39. The truth is saith Mr. Cotton that many years ago I was seriously moved by some of our Brethren and Fellow Elders here to draw up an Historical narration of our Church way together with some familiar Grounds of the same briefly In short time as God helped I dispatched it which when our Brethren had perused it I saw they did not close with it yet a Brother going for England got some where a Copy of it and presented it to some of the Congregational way there and I afterwards heard neither did they close with it and in particular not with that passage which is here recited which since appeareth more openly by the Asterisk put upon that passage and upon sundry other in the Book but before I saw that and had only heard that they did not fully accord I hoped that it had met with a timely Suppression rather then an Impression for I heard no more of it for two or three years after mean while perceiving that one main point of dissatisfaction was the Authority given to the Fraternity I consiered more seâ—iously and distinctly of the whole power of the Keys and expressed my apprehensions in that treatise of the Keys which our Brethren here did well accept and so did the Brethren of like Judgement in England and some of them were pleased to arrest it with the Preface that is now Extant before it This was sundry years after the Treatise of the way had been finished and carryed to England and as I hoped suppressed but it seemeth some Brother there caused his Copy which was indeed abrupt in the Entrance and imperfect otherwise to be published in print which when I saw it troubled me not a little as knowing that the discrepant Expressions in the one and in the other might trouble Friends and give Advantages to Adversaries I suffered both to stand as they did especially seeing I could not help it the Book of the way being published without my Consent and both the way and the Keys past my revoking so that if the Replier find some discrepancy in one of these Books from the other Let him know that the Doctrine of the way in such few points wherein it differs from the Keys was not mine when the Keys was published much less when the way was published which was many years after though it had been penned many years before Thus much may suffice for the clearing of Mr. Cottons Judgement concerning the Subject of Baptisme In the same year and in the same Vessel with Mr. Cotton came into this Country that famous Mr. Thomas Hooker late Pastor of the Church in Hartford upon Connecticot Now that in Mr. Hookers Judgement the Children concerning whom the Question is have a continued standing and membership in the visible Church upon which hinge the Controversy about the Enlargement of the Subject of Baptisme turns is evident from a passage in his most Judicious and accurate Survey of Church Discipline in which Book pag. 4â— are these words in some Cases saith Mr. Hooker an Implicit Covenant may be fully Sufficient as Suppose a whole Congregation should consist of such who were Child on to the Parents now deceased who were Confederate their children were true members according to the Rules of the Gospel by professing of their Fathers Covenant though they should not make any personal and vocal Expression of their Engagement as the Fathers did Also he lays it down for a Maxim that faederati sunt baptizandi proving by several Arguments that Confederates are the proper Subject of Baptisme see in the same Book part
Contentious Spirit I had Conference with him about this matter in his life time And the Summe of what he hath now written he then expressed and told me withal that if a Case should be presented to the Church in any other way by the Brethren he would refuse to act in it unless the Church would first dispute the point which he would offer but act against his Judgement he would not It 's true that the Rule requires to tell the Church in due order by the Officers as he that Commands one to goe into his house intends that he should go in by the door The Elders are Captains and Leaders and Rulers Heb. 13.17 1 Tim 5.18 And therefore the Brethren must not go before them A common Souldier must not begin or make an Attempt without the Captain And the Elders being Leaders and Rulers they are to order all the publick occasions and affairs of the Church in a comely manner which they cannot do if the Brethren have Liberty at their pleasure to publish what seems best to themselves Touching the desire of such members Children as desire to have their Children baptized it is a thing that I do not yet hear practiced but for my own part I am inclined to think that it cannot justly be denyed because their next Parents however not admitted to the Lords Supper stand as Compleat members of the Church within the Church Covenant and so acknowledged that they might have right to Baptisme Now they being in Covenant and standing members their Children also are members by virtue of their Parents Covenant and Membership as well as they themselves were by virtue of their Covenant and membership and they have not renounced that Covenant nor are justly Censured for the breach of that Covenant but do own and profess it and by virtue of it claim the Priviledge of it to their Children Those Children who are within the Covenant and so members of it Baptisme cannot be denyed unto But the Children in Question are within the Covenant of the Church and so members of it Ergo Baptisme cannot be denyed to them The assumption is proved thus the Children of such Parents as are within the Covenant of the Church are themselves within the Covenant of that Church and so members But the Children in Question are the Children of such Parents as are in Covenant and so members of the Church Ergo they are so themselves The Proposition is clear because the Parents Covenant for themselves and for their Children Deut. 29. from 10 to 16. Ezek. 16.8 13. And God accepts both Gen. 17.12 13. the whole Nation is faederally holy they are expressly said to be in Covenant with their Father Deut. 29. not partly or partially in Covenant Rom 9.3 4 Acts 2.39 and God stiles himself their God as well as their Father Gen. 17.7 8 9. and to have God to be our God is to be in Compleat Church Covenant with him The assumption is evident because else such their Parents had not had right to Baptisme the Seal of the Covenant but that they had right unto and so received it and the same right they had the Children have who are included in their Fathers did expressly engage and Covenant but these not I Answer that the Covenant is the same and of the same force to bind and of the same extent in the one as well as the other Explicite and Implicite are but adjuncts of the Covenant and therefore though they are not come into Covenant the same way that their Parents did viz. by explicite personal Covenanting but are taken in by the Father Covenanting for them and themselves yet it seems to me that they are not less truly or less Compleatly in Covenant The God of Peace and Truth guide us in those wayes I rest Milford June 12. 1651. Your loving Brother Peter Prudden Unto these might have been added the Testimony of that Reverend and faithful Servant of Christ Mr. Iohn Wilson the first Pastor of the first Church in Boston But his Judgement touching the question in hand is known to all that knew him And the Reader is referred to his dying Spee hes concerning this matter which are inserted in the Book called New Englands memorial pag. 183. 184. which because they were amongst the last words of so holy a man cannot without great sin be despised or disregarded Also we might have mentioned the Judgement of Reverend Mr. Norris which that it did Concur with what hath been expressed is to be seen from the Records of the Church in Salem viz. in their Records of the 24th of the first Moneth And of the 9th of the fifth Moneth and sixth Moneth Anno 1654. Likewise we might have produced the Judgement of Mr. Philips sometimes the faithful Pastor of the Church in Watertown but the Reader is for that referred to the Preface in the Synod Book Also that some godly and Judicious of the Congregational way in England are for a greater Latitude in the point of Baptisme then our dissenting Antisynodalian Brethren do acknowledge is manifest from what â—undry Learned men of that way have long sincâ— published For Doctor Owen in his review of Scâ—asmâ— pag 134 thus expresses himself I am so far from confining Baptisme subjective y to a particular Congregation that I do not believe that any m mber of a particular Church was ever regularly baptized baptisme pâ—â—cedes Admission into Church membership as to a particular Church the Subject of it is professing Believers and their Seed as such they have right unto it whether they be joyned to any particular Church or no suitable to this Judgement ha's been my Constant and uninterrupted practice Likewise Doctor Nathaniel Homes in his defence of Infant Baptisme against Mr. Tombs ha's these words pag 193. for baptizing of Believers Infants several Churches of us do hold that we may baptize them though neither of their Parents be of our particular Churches Baptisme as we conceive being an Admission into the universal v sinle Church c. And again pag 217. Mr. Tombs having made this Objection that the baptizing of Infants ha's occasioned on uâ—neâ—essary dispute about baptizing the Infants of believing Parents that are not members of gathered Churches I never saith Doctor Homes perceived the world troubled with this dispute divers Churches without dispute can practice the baptizing of such c. Thus he See also in the same Book 207 208 215. with his Epistle to the Reader And the Collector of these Testimonies hath lately received Letters from suâ—dry eminent Divines of the Congregational way in England declaring that the Judgement of the Elders with them is generally according to what hath been now expressed By these things therefore which have been thus far expressed it is very manifest that the doctrine of the late Synod concerning the Subject of Baptisme is no Apostacy from the first Principles of New-England nor yet any declension from the Congregational way It remaineth that we proceed
Circumstanced no little evil and danger in it For if you be mistaken then you oppose a Cause of Divine Grace which to do is sad since God looks upon his Grace as his Glory Eph. 1.14 As Gods holiness is dear to him and thence any way to oppose that is dangerous the same is to be said concerning his Grace And if you be mistaken you oâ—pose a Cause of Gods Covenant now Gods Covenant is marvellous dear unto him and no man can dash himself against an Interest of the Covenant without great hazâ—â—d And if you be mistaken you oppose an Interest yea and a great Interest of Christs Kingdome now that must needs displease the Lord It is very obâ—â—â—vâ—ble tâ—at Christ was never so angry as his own dear Diâ—ciples as theâ— when â—hâ—y did rigidly withhold somâ— that were Children oâ— thâ— Kingdomâ— from being brought to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 10 13 14 why so even because his own Interest was thâ—rein Concerned meâ— are soon movâ—d when their own Interest is struck at so was the holy heart of Christ much moved because when Children â—eâ—e kâ—â—t from him his own Interest was prejudiced Brethren if so it be that thâ— Doctrine of the Synod he Truth you that oppose it do what in you be opt juâ—â—ce an Interest of Christ and if so Christ is not well pleasâ—d â—ith you for this thing There is not a more awful Scripture in all the Book of God theâ— that where it is said concerning Christs Kingdom that whosoever shall fall on this stone shall be broken Mâ—â—â— 21.44 Brethren one word let me in the Bowâ—s of the Lord saâ—â—o you And I speak it not with a desire to grieve or â—ffend any of you but if my heart deceive me not Loyâ— to Christ and to you and to the succeeding Generation in New-England causeth me to speak it it is only this oh tremble lest this very Error of yours prove the breaking and the ruine of your poor Posterity They are Solemn and weighty words and I must Confess have alwayes had an aweful Impression upon my Conscience which the Elders have in the Preface to the late Synod Book pag. 12. should say they the Church education of your Children be by the want of your hearty Concurrence rendred either infeasable or ineffectual should they live as Lambs in a large Pasture for want of your Agreement to own them of the Flock we beseech you Consider how uncomfortable the Accompt hereof will be another day Truly when I think and I often think of it seriously and sadly with my self that in a Plantation of Religion for such New-England was the Generality of the Inhabitants should be in the Condition of Infidels that the Posterity of a People professing Godliness yea of the most eminent Professors in the whole World should in our Age be as Infidels even not so much as within the Compass of the visible Church or have the Livery and Character belonging to Christians upon them whereby such are distinguished from the Infidel and Pagan World what it ha's to others I know not but to me it ha's a most formiâ—able appearance Remember also that the light ha's been forth in which respect Now for you to oppose the Truth after that Convincing Testimonies have been given to it by the Lords Servants will be farr more dangerous and provoking to the Lord then in former Times amongst us when these things had not been so fully enquired into as of late through the good hand of Divine Providence it ha's been A third word which I would say is study well the point of Infant Baptisme Acquaint your selves with the Scripture proofs for that Ordinance I must acknowledge that that ha's been no small Confirmation to me This I find that there is haraly an Argument produced against such Inlargement as is by the Synod asserted but what the Antipaedo-Baptists wake use of to serve their tuâ—n Also that the Arguments which do demonstrate Paedo-Baptisme in general do for the most part prove that Baptisme ought to be Administred in the Latitude which the Synod pleads for The last word which I shall say is this use all means of Gods appâ—inting that you may come to understand the Truth in this matter There have been some to my knowledge and because I know there have been some I am apt to think there may be many more then I know of that have exclaimed much against the Synod Book as if it were an Apostacy and Impurity c. That yet upon Examination have Confessed that they never read the Book much less have they read other things written in defence thereof and how farr then have they been from reading these things with Prayers and Tears and Humiliations before the Lord oh if Brethren would prove all things and pray uncessantly over what they do and add deep Humiliations to their Prayers and depend upon Christ for light we might hope that God would either discover his Truth to them in the very things they are searching after or in some other matters better for them to know and in the mean Time help them to carry it with that Christian moderation that becometh Saints Prov. 2.3 4 5. Ezek. 43.11 Phil. 3.15 16. As for the Reasons which have induced me to this ensuing Collection besides those general motives mentioned in the Introduction the special Considerations which haue prevailed with me were First that I might please God in obeying the fifth Commandment by vindicating the honour of my Fathers 2 dly in that a special Advantage ha's been put into my hands for this undertaking by Reason of my Acquaintance with the Manuscripts of both my Fathers I mean my Father Cotton and my Father Mather from whence these Testimonies are for the most part produced 3 dly My Father when he was leaving the world did Commend it as his dying Counsel to me that I should endeavour the good of the Rising Generation in this Country and in special that they might be brought under the Government of Christ in his Church and when grown up and qualified as is in the late Synod Book expressed have Baptisme for their Children What Impression those words since they were the words of a Father and of such a Father and dying words also have had upon my heart is known to the Father of Spirits who only searcheth hearts and Converseth with the Souls of men nor am I able to utter it 4 ly It is known unto those few in the world that have any knowledge of so obscure and inconsiderable a person as my self that I have of late been near unto Death God having brought me back again as it were out of the Grave I must needs have had many thoughts with my self what I should do for God and for his people yea for his People whose Prayers have saved my Life Now I would fain hope what is here done will be a Service for Christ and for these his Churches and for that Generation whereof
I am when I shall sleep with my Fathers There is also published herewith the Substance of a Letter written by Mr. Mitchel late faithful and famous Pastor of the Church in Cambridg Although I cannot say but that I was albeit he knew not that when that Letter was sent to me inclining to the same Apprehension about the Subject of Baptisme which at present I am of yet the Arguments therein suggested were I must Confess weighty and powerful Considerations with me and I believe will be so to others that duely weigh matters in the Ballance of the Sanctuary for which Cause principally I have thus exposed it to publick view Also I have partly done it honoris gratia that I might testify my deep respect to that blessed man concerning whom I may say as sometimes Bâ—za concerning Calvin Now Mitchel is dead life is less sweet and death will be less bitter unto me Once for all let me desire the Reader to take notice that I do not by this Collection concern my self in the defence of every Notion or Argument or Principle that is by any of those Worthies insisted on but my only design therein is to shew that such Inlargment of Baptisme and that Consociation of Churches which is in the Synod Book asserted is no Apostacy from the first Principles of New-England nor yet any declension from the Congregational way Now the Lord Jesus who hath promised that the Spirit of Truth shall come and shall guide into all Truth fulfil his good word even the Lord send out of his Light and his Truth and let them lead us Let him grant that there may be Peace and Truth in our dayes and not only so but that the Generation to come may praise the Lord that it may appear that his Righteousness is for ever and his Salvation from Generation to Generation Amen and A men This is the hearts desire and Prayer of him From my Study in Boston N.E. 1. of 3 d Moneth 1671. Who is less then the least of all Gods mercies and Saints Increase Mather Errata p. 2. l. 11. for hands r. hand p. 4. l. 28. for then r. there p. 16. l. 24. Adde deus dicit p. 21. l. p. nult r. parente p. 32. l. 32. for so 24. r. Hebr. 10.24 THE FIRST PRINCIPLES OF NEW ENGLAND Concerning the Subject of BAPTISM AND COMMUNION OF CHVRCHES THere having been some who have thought that the Doctrine of the late Synod Book Concerning Baptism and the Communion or Consociation of Churches is an Innovation and Apostacy from the first principles of New England And inasmuch as it may be a special Service for these Churches both in present and in after times that men should know what the first Principles touching these Controversies were Considering also that the Lords Servants and Messengers are much wronged when Apostacy is imputed to them upon account of the Doctrine aforesaid and that it will be a thing very acceptable unto God who is displeased and dishonoured when his faithful ones are traduced that his Servants should be vindicated from such injurious Aspersions upon these and the like Considerations we shall endeavour as in the Lords holy fear to erquire what were the first Principles of New-England concerning the Subject of Baptism and Communion of Churches and leave it to the Christian world and to Posterity to judge who are the Apostates Now this may be done by shewing what was the judgement of the first Fathers of this Country touching the questions in Controversy And in this ensuing Collâ—ction of Testimonies we shall not mention any of those Reverend Elders that are yet surviving nor all amongst our deceased worthies only some of the Chief of the Fathers of this Country And first concerning Baptism we shall begin with the Judgement of that man of God deservedly famous in both Englands viz. Mr. Iohn Cotton late Teacher of the first Church in Boston And what the Apprehension of that Seer was is manifest from a Letter which is to be seen written with his own hands in the name and with the unanimous Consent of the whole Church which then was in this Boston to the Church in Dorchester Because the Letter is of Ancient date and so giveth a great light towards the clearing of the matter which is before us we shall therefore here insert it word for word as it is written with Mr. Cottons own hand It is that which followeth To our Reverend and Beloved Brethren the Elders with the rest of the Church of Dorchester Grace and peace from God our Father and from the Lord Iesus Christ our Saviour The Case of Conscience which you propounded to our Consideration to wit whether a Grand Father being a member of a Christian Church might claim Baptism to his Grand-Child whose next Parents be not received into Church Covenant ha's been deliberately treated of in our Church Assembled together publickly in the name of Christ And upon due and serious discourse about the point it seemed good unto us all with one accord and agreeable as we believe to the word of the Lord that the Grand-Father may lawfully claim that priviledge to his Grand-child baptized by right of the Grand-fathers Covenant be Committed to the Grand fathers education for as God in the Covenant of Grace undertaketh to be a God unto the Believer and his seed so by the Rule of Relatives the Tenour of the Covenant requireth that the Believer do undertake that himself and his Seed do give up themselves to become the people of the Lord which he cannot undertake in behalf of his Seed unless they be committed to his education 2. This other Caution also we conceive to be requisite that the Parents of the Child do not thereby take occasion to neglect the due and seasonable preparation of themselves for entrance into Covenant with God and his Church these Cautions premised and observed the Baptisme of the Grand-child by right of his Grand-fathers Covenant we believe to be warranted from the nature and tenour of the Covenant of Grace by this Reason where there is a Stipulation of the Covenant on Gods part and restipulation of the Covenant on mans part there may be an obsignation of the Covenant on both parts or in plainer words where there is an offer of the Covenant on Gods part and a receiving and undertaking of the Covenant on mans part there may be a sealing of it on both parts But here is an offer of the Covenant on Gods part Gen. 17.7 where God says that he will be a God to Abraham that is to the Believer and his Seed and by Seed is not there meant the next Seed only but Seeds Seed also to many Generations Isai 59.21 And here is likewise a receiving and undertaking of the Covenant on mans part seeing the Grand-father receiveth the Covenant by his faith and by the profession of his faith and by his desire of the Seal of the Covenant to strengthen his faith and he undertaketh also the
keeping of the Covenant in bringing up his Grand-child as much as in him lies to live and walk as himself does as one of Gods people according to the Tenour of the Covenant from whence the Conclusion evidently followeth that therefore Baptisme may there be Administred to Seal up the Covenant where the Grand-father receives the Covenant undertakes to bring up his Grand child in the faith and obedience of the Covenant Against this Argument it was objected by some what the Apostle writes 1 Cor. 7.14 where if both the husband and the wife who are the next Parents of the Child be unbelieving the Child is pronounced unclean and therefore uncapable of the holy Covenant and of the holy Seal of it whereto it was answered that the word in the Tex translated unbelieving is in the Original Infidel Now there is a difference between on Infidel and a Carnal Christian as then was amongst the lews a difference between an Heathen and a Carnal Israelite Though the Child be unclean where both the Parents are Pagans and Infidels yet we may not account such Parents for Pagans and Iâ—fiâ—el wâ—o are themselves baptized and prâ—fess their bâ—lief of the Fundamental Articles of the Christian Faith and live without notorious Scandalous Crime though they give not clear evidence of their regenerate estate nor are convinced of the necessity of Church Covenant After this Answer given there was no father reply against the point in hand but on the contrary some of the Brethren expressing their Consents with Addition of other Reasons and all of them by their silence we do therefore profess it to be the judgement of our Church and as we believ agreeable to the word of God such Cautions being observed as hath been mentioned that the Grand-Father a member of the Church may claim the priviledge of Baptisme to his Grand-Child though his next Seed the Parents of the Child be not received themselves into Church Covenant Wherein nevertheless we desire so to be understood not as presuming to judge others who happily may be of different opinion in this point or to direct you who are by the grace of God given to you able to direct your selves and us also in the Lord but as willing in meekness of wisdome to search out the truth of God with you and in brotherly Love to satisfy your request and demand touching this Question Now the God of truth and peace Lead you into all truth and go on to build up his holy Kingdome in the midst of you in the gracious Administration of all his holy Ordinances amongst you in the Lord Jesus In whom we rest Your loving Brethren John Cotton Tho. Oliver Tho. Leveret In the Name of the Church Boston Decemb. the 16th 1634. Now this is a great Testimony for if Anno 1634. which was amongst the Primitive Times of these Churches if then a Grand Father such Cautions being observed as have been mentioned being a member of a Church might claim the Priviledge of Baptisme to his grand Child though his next Seed the Immediate Parents of the Child be not received themselves into full Communion if then also it were true that there is a difference between an Infidel and a Carnal Christian as then was amongst the Jews a difference between an Heathen and a Carnal Israelite and that we may not account such Parents for Pagans and Infidels and so not their Children for unclean who are themselves baptized and profess their belief of the Fundamental Articles of the Christian Faith and live without notorious scandalous crime though they give not clear Evidence of their Regenerate Estate if this were true doctrine Anno 1634. Posterity will see who are the Apostates from the first Principles of New-England whether they whose Principles are for an Enlargement of Baptisme unto some whose next Patents are not fit for the Lords Supper or they that do oppose such a practice There is also to be seen another large and Judicious Letter of Mr. Cottons written with his own hand to a Friend of his in England touching accommodation and Communion between those of the Presbyterian and Congregational perswasion The Letter bears date the 8. 11. moneth 1648. and therein Mr. Cotâ—on delivers his judâ—ement in twelve propositions which are too large here to be inserted only the eighth of these Propositions being directly to our purpose we shall here transcribe it The words of it are these If the godly members of a Congregation formerly Subject to Episcopacy repenting of their sinful subordination thereto shall be studious of Reformation and shall solemnly Covenant to endeavour the same and shall choose their former godly Ministers into the Pastors Teachers office it is not necessary they should take the ignorant or Carnal members of the Parish into the fellowship of this renewed Election of their Ministers and yet it is not improbable but the Ministers may perform some Ministerial acts to them as not only to preach the word to them but happily also to baptize their Children For such members are like the Church members with us baptized in their Infancy yet not received to the Lords Supper when they come to Age nor admitted to fellowship of voting in Admissions Elections Censures till they come to profess their faith and repentance and lay hold of the Covenant of their Parents before the Church And yet they being not cast out of the Church nor the Covenant thereof their Children may be capable of the first Seal of the Covenant so in this Case till the Parents themselves grow Scandalous and thereby cast off out of the Covenant of the Chuâ—ch Also to a Reverend person yet surviving in this Country who in a Letter bearing date 4.4 Moneth 1649. propounded this Question A Father that was in the Iudgement of Charity one that feared the Lord but no Church member dies and gives his Little Infant to a Church member and Brother of ours which brother having no Child of his own gladly accepts it the question is whether such an adopted Child may by the will of Christ be baptized or not Mr. Cottons Answer was in these words youâ— Case of baptizing of the Child of one fearing God and in his death giving his Child to a Church member c. I propounded to some of our fellow Elders Mr. Wilson Mr. Eliot and I think Mr. Maâ—her and as I remember they all inclined to the Affirmative their ground was the Text in Gen. 17.12 13. for mine own part I lean to the Affirmative as you put the Case the Parent of this Child was not an Indian or Pagan but a Christian and baptized himself and so confederate with such a Church as we renounce not and I do not disswade the ministring of the Seal of the Covenant where the Covenant it self is not wanting c. Likevise in another Letter which is extant under Mr. Cottons own hand writing to one who thus objected Carnal children are not fit to renew their Covenant whilst they are
3. pag. 11. 12. Now if they that are Confederate and members of the visible Church have a right to Baptisme and if also the Children in Question are Confederate and mâ—mbers of the visible Church both which are affirmed by Mr. Hooker it must needs be that in his Judgement the Children in Question have right to Baptisme At the same Time and in the same Vessel with Mr. Cotton and Mr. Hooker there came the godly learned Mr. Samuel Stone late Teacher of the Church in Hartford concerning whom what his Judgement was touching the now agitated Controversies is known from his practice in the last years of his Life And that his Judgement was suitable to that practice many years before his decease appears from a Letter of his written to the Reverend Mr. Mather of Dorchester and bearing date June 6. 1650. In which Letter he thus expresseth himself I Conceive saith Mr. Stone that Children of Church members have right to Church membership by virtue of their Fathers Covenant it being granted that they are in Abrahams Covenant they have Membership by Birth Gal. 2.15 2 dly God is their God Gen. 17.7 3 dly They are Branches Rom. 11. 4. they are Subjects of Christs visiâ—le Kingdome Ezek. 37.25 Hence 1. If they be presented to a Church and Claim their Interest they cannot be denyed according to the Rules of the Gospel 2. Hence there hath been a sinful neglect in New-England of such Children who have either not been presented or not Received when they have claimed their right I spake with Mr. Warham and we question not the right of Children but we Conceive it would be Comfortable to have some Concurrence which is that we have waited for a Long Time And I think unless there may be some Conference of Elders this year in the Bay about it that we may see some Reason to the Contrary our Churches will Adventure to practice according to their Judgement i. e. take in all such Children as members I much desire that there may be some meeting of the Elders this year that these things may be Considered and setled in the Churches according to the mind of Christ c. These things do sufficiently manifest what was the Judgement of Mr. Cotton Mr. Hooker and Mr. Stone who all three as was Intimated Came into New-England in the same Vessel Anno 1633. And they may justly be reckoned amongst the first three of New-Englands Worthies In the year 1635. God brought into this Country three more of our Worthies Another Triumâ—irate not unlike the former viz. Mr. Mather Mr. Norton and Mr. Shâ—pard whose Judgement touching the Question before us that it did Concur with the Doctrine of the late Synod will appear from the Sequel As for Mr. Mather late Teacher of the Church in Dorchester what the Apprehensions of that Reverend man of God were Concerning the present Controversie in his Latter Time is well known The Ancients had an opinion that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying words of worthy men were Oracutous because the Soul near its transâ—â—graâ—ion groweth more Divine Be that Notion as it is yet the dying Counsel of that blessed man to his Son is of weighty Consideration And that Mr. Mather did not take up his perswasion concerning the Enlargenent of Baptisme in his last years only but that he was of the same Judgement four and twenty years and more before his decease is evident from some Manuscripts of his left written with his own hand For that Roverend Author did in the year 1645 prepare for the Press an elaborate discourse which he entituleth A plea for the Churches of Christ in New-England and in the second part of that discourse which contains positive grounds from Scripture and Reason for the Iustification of the way of the Churches of Christ in New-England there is this Question propounded Quest When those that were baptized in Infaney by the Covenant of their Parents being come to Age are not yet found fit to be received to the Lords Table although they be matried and have Children whether are those their Children to be baptized or no. The Answer is in these words I propound to Consideration this Reason for the Affirmative viz. That the Children of such Parents ought to be baptized the Reason is the Parents as they were born in the Covenant so they still continue therein being neither cast out nor deserving so to be and if so why should not their Children be baptized for if the Parents be in Covenant are not the Children so likewise Is not the Tenour of the Covenant I will be a God to thee and to thy Seed Is not the Text plain Act. 2.39 the promise is to you and to your Children And if these Children be in the Covenant why should they not be admitted to the Seal of the Covenant Sith they are partakers of that which is one main ground why other Infants are admitted thereto doth it not seem unreasonable that these Infants being partakers of the ground of Baptisme as well as others that nevertheless others should be admitted and these be refused If other Infants were admitted to Baptisme upon some ground whereof these were not partakers then there might be Reason to make a difference between these Infants and others but if the ground Reason of admitting others be Common to these as well as to others it seems then to be Reasonable that these as well as others should share in the priviledge If their Parents were east out of the Church by Censures or falln away from the same by wilful Apostacy and Schisme or deserving to be Cast out by reason of Scandal then there were more Reason that their Infants should be excluded from the Seal But sith no such thing can be said of the Parents of whom we speak a good Reason should be given why their Infants are debarred for if it be said the Parents are not Confirmed members nor have yet been found fit for the Lords Table I conceive this needs not to hinder their Infants from Baptisme so long as they I mean the Parents do neither renounce the Covenant nor doth the Church see just Cause to Cast them out from the same for it is not the Parents fitness for the Lords Supper that is the ground of baptizing their Children but the Parents and so their Children being in the Covenant this is that which is the main ground thereof and as long as this doth Continue not dissolved by any Church Censure against them nor by any Scandalous Sin of theirs so long the Children may be baptized These words are to be seen written with Mr. Mathers own hand Anno 1645. Now if six and twenty years ago in a Book written in defence of the Churches in New England When this Collection of Testimonies was first composed it was but 26 years but now it is 29 years since that Book was written and in justification of tho way of-hese Churches it were true Doctrine that persons might have
right to Baptisme for their Children and yet themselves not be fit for the Lords Table If six and twenty years agoe this was written in a Book whose whole designe was to Justifie the way of these Churches how then can it be said that the present pleading for such Enlargement of Baptisme is any Apostacy from Primitive Principles Also the same thing was Asserted and urged by this Reverend Author in his Model of Church Government presented to the Synod Anno 1647. And in the years 1648. and 1649. he did frequently in his publick Ministry in Dorchester thus instruct his people as is to be seen in the Sermon Notes left written propria manu And in the year 1653. this Question was fully largly and Elaborately discussed by the same Author Also in a Letter to a Friend bearing date 30th 5 Moneth 1651. He thus expresseth himself for my part my thoughts have been this long Time that our Churches in general do fall short in their practice of that which the Rule requires in this particular which I think ought to be thus viz. that the Children of Church members submitting themselves to the Discipline of Christ in the Church by an act of their own when they are grown up to mens and womens Estate ought to be watched over as other members and to have their Infants baptized but themselves not to be received to the Lords Table nor to voting in the Church till by the manifestation of Faith and Repentance they shall approve themselves to be fit for the same But we have not yet thus practiced but are now Considering of the matter and of sending to other Churches for advice Help us I pray you with your prayers that we may have grace to discern and do the Lords mind and will herein So that in the year 1651. it had for a long Time been the Judgement of this Seer that some have right to Baptisme for their Children that yet have not right to the Lords Supper for themselves But against this Testimony some may object a passage in Mr. Mathers printed Catechisme pag. 91. This holy man was sensible that some did take Advantage from an Expression therein to impute unto him a change of Iudgement touching this Question which had it been so indeed Ad meliora transiâ—e nullus pudor it is no dishonour to any man to change for the better but concerning this Question that Reverend man altered not but was all along of the same Apprehension wherefore knowing in his own heart that he was of the very same Judgement when that Catechisme was written as in his last years he was of he therefore left a Manuscript in his Study to clear himself from such an Imputation which for his Vindication we shall therefore here Insert and publish The words are as follow This Question who ought to be baptized being thus Answered in a Catechisme viz. men of years when once they are converted to the Faith and joyned to the Church and such Infants whose Parents both or one of them are so Converted and joyned The Question therefore now is whether this Answer if sound and true do infer that the Children of Persons Converted and joyned to the Church being now Adult and having Children may not be so qualified as to have these their Children Baptized afore they who are now the Parents be fit for the Lords Supper or if he that Answered the Question in the Catechisme as above do think they may doth not this infer a change in that mans Apprehension from what it formerly was Answer It seems not at all to infer any such change 1. Because these Apprehensions are no way contrary to one another nor at all Inconsistent For if a man say that the Children last mentioned may be baptized this does not at all infer that men of years converted to the Faith and Joyned to the Church may not be baptized nor that such Infants may not be baptized whose Parents one or both are so Converted and joyned Nor if a man Answer that such as the Catechisme speaks of may be baptized does this infer that those others may not there is no Colour sure no just ground for such Consequence no more then if one should say that such as are become Believers by hearing the Word preached are to be baptized which is a very Truth Act. 2.41 and 8.12 37. and 18 8. it could thence be proved that no Infants are to be baptized as not being become Believers at least not by that means of hearing preaching this would in no sort follow from the other as if one should say that such as do the will of God upon Earth shall enter into Heaven that such as feed Christ when hungry cloath him being naked shall be saved in Heaven which are very true Matth. 7.21 and 25.34 c. doth this prove that Little Infants and the Thief upon the Cross must not be saved because the one through Imbecillity of Age and the other through want of opportunity did not perform the things mentioned it doth not prove it at all but that Salvation in Heaven may be the Portion of these as well as of the others even so though such as the Catechisme speaks of are to be baptized it doth noâ— thence follow but that the Ordinance may be dispensed to the Infants of such members Children as are mentioned and though it be dispensed to such this is no denyal but that such as the late Catechisme speaks of may be baptized so that here is no Contradiction between the things Alledged but that both may be true and consist together 2 dly It the words in the Catechisme had any Exclusive particle in them there had been some more ground or Colour for the Inference as if the words had been thus only these or none but these are to be baptizâ—d but any such Exclusive or Negative particle there is none and therefore the Collection or Inference from them which is made is groundless 3dly The Author of the aforesaid Catechisme which was printed in the year 1650. had sundry Times before in the years 1646. 1648. 1649. publickly delivered his Judgement both by word of mouth and by writing that such Children of Church members might have their Infants baptized though themselves were not yet received to the Lords Supper and so divers Times again in the years following And therefore it is not probable that what is expressed in the said Catechisme should be intended by him to have such a meaning as is quite Contrary to what himself had publickly Delivered both before and after and that at sundry Times and in several wayes 4 ly Other Authors of much worth for holiness and Learning who never meant to deny Baptisme to such Children of Church members dâ—are spoked of yet in Answer to that Question who ought to be baptizâ—d or to whom is Baptisme to be administred have expressed themselves in Terms not far unlike to those in the aforesaid Catechisme Mr. Balls words are these
to the other Question about Communion and Consociation of Churches Now concerning that it is less needful to produce many Testimonies that there in the Synod Introduceth not any Innovation For some that dissented from the Answer to the first Question about Baptisme yet in this last concurred yea there was an unanimous and universal Assent to the Answer given to this second Question as the Author of the Antisynodalia Americanâ— does acknowledge where pag. 12. it is said in the second Question we do fully agree with the rest af the Synod in all the Propositions laid down about it together with the Proofs thereof we shall therefore amongst our New English Worthies only mention the Judgement of Mr. Cotton concerning this Question which what it is may be seen largly expressed in his Book of the Keyes pag. 54 c. And there are those that will remember that when that eminent Minister of Christ Mr. Mitchel was ordained Pastor of the Church in Cambridg Mr. Cotton giving in the Name of the Messengers of Churches the right hand of Fellowship seriously advised him to endeavour And that faithful man was ever mindful of that solemn Advice that that Ordinance of Consociation of Churches might be duly practised greatly bewailing the defect of these Churches as to that particular yea Mr. Cottons heart was much upon this thing in his latter time foreseeing that without it these Churches and the Congregational way could not stand He did therefore not long before his decease draw up some Propositions which are expressive of the way and manner of this Consociation pleaded for which because they are as being written by his hand they cannot but be of great weight and worth we shall therefore here insert and publish them Propositions Concerning Consociation and Communion of Churches tendred to the Elders and Brethren of the Church for their Consideration and acceptance according to God Proposition I. Every true Church of Christ viz. a particular Congregation furnished with a Presly ery and walking in the truth and peace of the Gospel hath received from the Lord Jesus full Power Ecclesiastical within it self both of Liberty to receive her own members to choose her own Officers and the like And also of Authority to Administer Sacraments Censure her own offenders and restore penitents Mat. 18 18 1 Cor 5. Acts 6.2 c. and 14 23. so as this Consociation and Communion of Churches ought not to hinder the exercise of this power but only by Counsel from the word to direct and strengthen their hands in the right Administration thereof upon all just occasions Proposition II. Althought the Apostles of Christ were Independent on each other and had equally the highest Power Ecclesiastical under Christ and were led with Infallible Assistance of the Spirit in the exercise thereof yet Paul with Barnabas and Titus went up to Jerusalem and that by Revelation not only to Confer and Consult with the Apostles about his doctrine left he had or should run in vain Gal 2.1 2. but also Consociated or made Agreement with them by mutual giving the right hand of Fellowship to dispose the Course of their Ministry and Provision for the poor that so they might procure the more free and effectual passage of the fruit of the Gospel and the work of their Ministry and therefore it may seem much rather not only lawful but also very profitable and needful for ordinary Elders and Churches though equal in Power wanting that Infallible Assistance of the Spirit to Comer and Consult and Consociate or agree together about all such weighty matters in which Counsel and Concurrences to avoid Suspition of prejudice and partiality and so to expedite the free passage of the Gospel in the hands of them all Proposition III. If when Peter gave offence at Antioch the Apostle Paul took Liberty to rebuke him before them all though he was his equal in place and power and that no doubt out of that duty of love and faithfulness which he owed unto him and to the truth Peter also submitting thereunto then it may well stand with the equality of Churches out of their duty of Love and Faithfulness to admonish each other in case of publick offence and submit to such admonition from the word in meckness of wisdom as to the will and Authority of Christ and to give such Satisfaction as the Rule doth require Proposition IV. Out of Question the Lord Iesus the boad King and Compassionate high Pâ—â—â—st and Saviour of his body the Church hath as great a Love and care of the purity Peace and Edisocation of whole Churches as of particular Saints as is evident by those Epistles sent to the Churches of Corinth Galatia and the seven Churches of Asia to heal the publick Errors diffentions and other Corruptions found in them and therefore câ—â—tainly he hath appointed and sanctified some sufficient meane to preserve their purity and peace to heal and help the evils and distempers of whole Churches as well as of particular Believers Now then since Apostles and other extraordinary Officers are ceased that had power in all Churches and only Love remaineth what other Ecclesiastical help is there left without infringing the power of particular Churches but the Exercise of brotherly Love mutual watchfulness Brotherly Care and Counsel which Elders and Churches ought therefore to practice towards each other in this way of Brotherly Communion and Assistance on all just occasions Proposition V. Upon these and other Scripture grounds and Examples and for the ends above said it is very meet and requisite according to our present practice that when any Company of Christians intend to unite themselves into the Fellowship of a Church or being in a Church state to elect and ordain any Elders over them that in due time they signify their intentions to the Neighbouring Churches walking in the order of the Gospel if such may be had desiring their presence Assistance and right hand of Fellowship that as a Church is a City set upon a Hill so the Acts thereof may not be as a Light put under a Bushel but may so shine forth to all other Churches beholding and approving their orderâ—y proceedings as they may the more readily give them the right hand of Fellowship and walk with more freedom of Spirit in Brotherly Love and Communion with them in the Lord. Proposition VI. In such matters of publick Censure wherein through the obscenity and difficulty thereof or otherwise there doth arise differences tending to dangerous Divisions and distractions in the Church or offence to other Churches In all such Caâ—es it is meet and requisite that the Church proceed advisâ—dâ—y with the Counsel and Concurrence of the Elder or Elders with other Judicious and impartial Brethâ—â—â— of other Churches clearing up from the Word what is the mind and will of Christ to be done Proposition VII Not only in matters of Censure but also in other Cases of Doctrine or practice wherein for want of Light or of the
Spirit of meckness and Love there doth grow dissention in any Church as did in the Church of Antioch about Circumsision The Church so divided shall do wisely and safely not to proceed to determine the Case by a Major Vâ—te to the unsatisfaction and offence of a Considerable part among themselves or the offence of other Churches But ought rather to bring the matter to the hearing and Judgement of other Elders and Brethren of other Churches who being desired ought readily to meet together and seriously as in the fear of God to enquire into the Case search out by the word what is the mind of Christ therein by themselves if present or otherwise by Letters and Messengers to declare to the Church what they judge to be the Rule of Christ which they should walk by which Judgement ought to be received with all due respect according to God Acts 15. Proposition VIII As there is a Brotherhood of members in the same Church so there is a Brotherhood of Churches being all Fellow members of Christ Jesus and so bound to have a mâ—utal Care one of another Cant. 8 8. It is therefore meet and requiste that in Case any Church shall fall into any scandalous error or offence in doctrine or practice then the Neighbour Church or Churches should Advertize Convince and admonish such a Church thereof according to the Rule of the Gospel And if after due Conviction by a Neighbour Church and again by more Churches the offending Church as the nature of the offence and the respect due to a Church of Christ may require may at length withdraw the Church with sufficient partience will not yet hearken to their Brethren then withdraw from that Church or at least that part of it which refuse to be healed such Brotherly Communion and the fruits thereof as otherwise Churches usually do afford to each other Proposition IX In Case any member shall be laid under Censure in a Church by the Major part with the offence of a Considerable part thereof or when any whole Church shall seem to have Consented corruptly to such a Censure upon Complaint of the grieved part attested by the dusenting Brethren or in the other Case by other credible persons it is free yea requisite that other Church or Churches in the Spirit of meckness desire to know the Reason or their Censure which if the Church shall clear up to be just then the other Church or Churches ought to bear witness to their proceedings and to perswade the Censured and dissenting part of the submit and give satisfaction But if the Church shall refuse to give an account of the Reasons of their procceedings or not finally clear up the Justice thereof nor ease the grieved party it will then be equal for any other Church to receive the Censured part to their Covenant or Communion For so Christ received the blind man after he was unjustly Cast out of the Synogogue Iobâ— 9. The unjust acts of any Church cannot appear to be done in the name of Christ out rather in the abuse of his name and power and therefore do not bind in Heaven Clavis errans uon Ligat Proposition X. As it is the practise of Godly Christians in the Churches without any Scruple and with much Edification and increase of Love to meet together in Covenient numbers or Families at Set times house by house to exercise that Christian Communion which the moral Rules of the Gospel call for 1 Thes 5.11 Col. 3.16 Heb. 3 13. and so 24. so also upon the same grounds besides others it would by the blessing of God conduce much to the increase of brotherly Love and Unity the spiritual Edification of many by mutual Faith of each other to the strengthening of the hearts and hands of one another in the work of the Lord If the Elders and brethren of the Churches did meet together Church by Church in Convenient numbers at set times not to exercise any Jurisdiction over any but to enjoy and practice Church Communion by prayer together hearing the word preached and Conference about such Gases and Questions of Conscience as shall be found useful or needful for the edification and Comfort and peace of every Church or any of the Brethren thereof and this Course might tend much to satisfy the Spirits of divers godly Brethren who have thought that we so much mind the distinction of particular Churches and the duties of fellow members in the same that we loose much of the Comfort of Love and the Fellowship of the Spirit which we might enjoy and that we fall short in some brotherly Love which we owe mutually to our dear Brethren of several Churches For the better Improvement of such a Conference 1. It is fit that the Number of Churches so to meet be regulated according to the nearness or distance of Churches and as other Conveniences or Inconveniences shall require 2. For the times of meeting it may seem best to leave it to the wisdome of each Society of Churches to meet more frequently or seldom as they shall see Cause 3. Concerning their Exercises it is meet that the Elders of each Church where the Conference is to be held should choose with Consent of the Church some other Elder as they see best whom they may intreat to preach at their meeting and also to desire some to moderate in the Conference and agree upon such Questions as they see fit three or four and send them to the Elders of other Churches at least fourteen dayes before the time of their Assembly 4. For the ordering of the Time it may be fit that the Sermon should end at Eleven a Clock and after it the Conference follow and continue so long as shall be found meet and seasonable Now our Lord Jesus Christ himself who is the Counsellour the Everlasting Father and Prince of Peace grant unto all his Churches truth and Peace alwayes and â—y all means and He counsel and guide the hearts of his people to discern and embrace all such wayes as himself hath sanctified to those holy Ends. Amen Thus farr Mr. Cotton And that this is according to Congregational Principles is evident from other Testimonies For the Messengers of an hundred and twenty Congregational Churches who met at the Savoy in London Anno 1658. do in their declaration of the order appointed in the Churches of Christ Thesis 26. thus declare In Case of difficulties or differences either in point of doctrine or in Administrations wherein either the Churches in general are concerned or any one Church in their Peace Vnion and Edification or any member or members of any Church are injured in or by any proceeding in Censures not agreeable to Truth and Order It is according to the mind of Christ that many Churches holding Communion together do by their Messengers meet in a Synod or Council to Consider and give their Advice in or about the matter in difference c. And Doctor Owen who was a great part of
that Assembly in his Catechisme concerning Church discipline pag. 224 226 227. thus expresses his Judgement Churches being gathered and setled according to the mind of Christ ought to preserve a mutual holy Communion amongst themselves and to exercise it in the discharge of those duties whereby their mutual good and Edification may be promoted In desiring or making use of the Counsel and advice of one another in such Cases of doubt and difficulty whether Doctrinal or practical as may arise in any of them Acts 15.2 6. And from hence it follows that in Case any Church either by error in Doctrine or praecipitation or mistake in other Administrations do give offence unto other Churches those other Churches may require an account from them admonish them of their faults and withhold Communion from them in Case they persist in the error of their way and that because in their difficulties and before their miscarriages they were bound to have desired the advice Counsel and Assistance of those other Churches which being neglected by them the other are to recover the end of it unto their utmost ability Gal 2.6 11. And hence also it follows that those that are rightly and justly Censured in any Church ought to be rejected by all Churches what ever both because of their mutual Communion and because it is and ought to be presumed until the contrary be made to appear that in Case there had been any difficulty or doubt in the proceedure of the Church they would have taken the advice of those Churches with whom they were obliged to Consult Thus far Doctor Owen Likewise Doctor Thomas Goodwin and Mr. Philip Nye in that worthy Epistle which they have prefixed before Mr. Cottons book of the Keyes in which Epistle the Congregational way is truly stated and asserted as it differs from both the extreams viz. from Presbyterianisme on the one and Brownisme on the other hand do declare their Concurrence with him in acknowledging that an Association or Communion of Churches sending their Elders and Messengers into a Synod is an Ordinance of Christ unto whom Christ hath in Relation to rectifying male Administrations and healing Dissentions in particular Congregations and the like Cases committed a due and just measure of power suited and proportioned to those Ends and furnished them not only with ability to give Counsel and Advice but further upon such like occasions with Ministerial power and Authority to determine declare and injoyne such things as may tend to the reducing Congregations to right order and Peace see pag. 4. 6 7 10. Moreover that the practice of Congregationals ha's been according to this Profession may be seen in the Apologetical Narration published by Doctor Goodwin Mr. Philip Nye Mr. Sydrach Simpson Mr. Burroughs and Mr. Bridg. In as much as those famous Apologists as Paul speaks concerning Iames Cephas and Iohn amongst the Apostles seem to be Pillars and worthily are they so accounted amongst Congregationals Since also that Apologetical Narration though printed is in the hands of but few with us we shall therefore here transcribe and insert some pages of it And therein they thus declare see pag. 15. to pag. 22. And whereas say they the Common prejudice and exception laid into all mens thoughts against us and our opinions is that in such Congregational Government thus entire within it self there is not allowed sufficient remedy for miscarriages though never so gross no relief for wrongful Sentences or persons injured thereby no room for Complaints no powerful or effectual means to reduce a Church or Churches that fall into Heresie Schisme c. but every one is left and may take Liberty without controul to do what is good in their own eyes we have through the good Providence of God upon us from the avowed declarations of our Judgements among our Churches mutually during our Exile and that also confirmed by the most solemn Instance of our practice wherewith to vindicate our selves and way in this particular which upon no other occasion we should ever have made thus publick God so ordered it that a Scandal and offence fell out between those very Churches whilst living in this Banishment whereof we our selves that write these things were then the Ministers one of our Churches having unhappily deposed one of their Ministers the others judged it not only too suddain an act having proceeded in a matter of so great moment without consuiting their Sâ—ster Churches as was publickly professed we should have done in such Cases of concernment but also in the proceedings thereof as too severe and not managed according to the Rules laid down in the Word In this Case our Churches did mutually acknowledge and submit to this as a Sacred and undoubted Principle and Supream Law to be observed amongst all Churches that as by virtue of the Apostolical Command Churches as well as particular men are bound to give no offence neither to Iew nor Gentile nor the Churches of God they live amongst So that in all Cases such offence or differences by the Obligation of the Common Law of Communion of Churches and for the Vindication of the glory of Christ which in Common they hold forth the Church or Churches challenged to offend or differ are to submit themselves upon the Challenge of the offence or Complaint of the person wronged to the most full and open tryal and examination by other Neighbour Churches offended thereat of what ever ha's given the offence And further that by virtue of the same and like Law of not partaking of other mens sin the Church offended may and ought upon the Impenitency of those Churches persisting in their Errors and miscarriage to pronounce that heavy Sentence against them of withdrawing and Renouncing all Christian Communion with them until they do repent and further to declare and protest this with the Causes thereof to all other Churches of Christ that they may do the like And what further Authority or proceedings purely Ecclesiastical of one or many Churches towards another whole Church or Churches offending either the Scriptures do hold forth or can rationally be put in Execution without the Magistrates interposing a power or another nature unto which we upon his particular Cognizance and Examination of such Causes profess ever to submit and also to be most willing to have recourse unto for our parts we saw not then nor do yet see And likewise we did then Suppose and do yet that this Principle of Submission of Churches that miscarry unto other Churches offended together with this other that it is a Command from Christ enjoyned to Churches that are finally offended to denounce such a Sentence of non Communion and withdrawing from them whilst Impenitent as unworthy to hold forth the Name of Christ these Principles being received and generally acknowledged by the Churches of Christ to be a mutual duty as strictly enjoyned them by Christ as any other that these would be as effectual means through the blessing of Christ to awe
and preserve Churches and their Elders in their duties As that other of Claim to an Authoritative Power Ecclesiastical to Excommunicate other Churches or their Elders offending for if the one be compared with the other in a mier Ecclesiastical Notion that of Excommunication pretended hath but this more in it that it is a Delivery of whole Churches and their Elders offending unto Satan for which we know no warrant in the Scriptures that Churches should have such a power over other Churches And then as for the binding Obligation both of the one way and the other it can be supposed to lye but in these two things 1. In a warrant and Injunction given by Christ to his Churches to put either the one or the other into Execution And 2. That mens Consciences be accordingly taken therewith so as to Subject themselves whether unto the one way or the other For suppose that other Principle of Authoritative Power in the greater part of the Churches combined to Excommunicate other Churches c. To be the Ordinance of God yet unless it do take hold of mens Consciences and be received amongst all Churches the offending Churches will slight all such Excommunications as much as they may be supposed to do our way of protestation and Sentence of non Communion On the other side Let this way of ours be but as strongly entertained as that which is the way and Command of Christ and upon all occasions be heedfully put in Execution it will awe mens Consciences as much and produce the same Effects And if the Magistrates Power to whicâ— we give as much and as we think more then the Principles of the Presbyterial Government will suffer them to yield do buâ— assiâ—t and back the Sentence of other Churches denouncing this Non Commâ—nion against Churches miscarrying according to the nature of the Crime as they judge meet and as they would the Sentence of Chu ches Eâ—â—omâ—â—nicating other Churches in such Cases upon their own particular Judgemenâ— of the Cause then without all Controveâ—sy this our way of Church proceeding will be every way as effectual as their other can be supposed to be and we are sure more brotherly and more suited to that Liberty and equality Christ hath endowed his Church with But without the Magistrates interposing their Authority their way of proceeding will be as ineffectual as ours and more liable to Contempt by how much it is pretendâ—d to be more Authorita ive and to inflict more dreadful punishment which carnal Spirits are seldom sensible of This for our Judgements And for a eâ—l evidence and demonstration both that this was then our Judgements as likewise for an instance of the effectual Success of such a Course held by Churches in such Cases our own practice and the blessing of God thereon may plead and testify for us to all the world The manage of this Transaction in brief was this That Church which with others was most Scandalized did by Letters declare their offence requiring of the Church suposed to be offending in the Name and for the vindication of the honour of Christ and the relieving the party wronged to yield a full and publick hearing before all the Churches of our Nation or any other whomsoever offended of what they could give in Charge against their proceedings in that deposition of their Minister and to submit themselves to an open Tryal and review of all those forepassed Carriages that concerned that particular which they most chearfully and readily according to the forementioned Principles submitted unto in a place and state where no outward violence or any other external Authority either Civil or Ecclesiastical would have enforced them thereunto And accordingly the Ministers of the Church offended with other two Gentlemen of much worth wisdom and Piety members thereof were sent as Messengers from that Church and at the Introduction and enterance into that Solemn Assembly the Solemnity of which ha's left as deep an Impression upon our hearts of Christâ— dreadful presence as ever any we have been present at It was openly and publickly professed in a Speech that was the Preface to that discussion to this Effect that it was the most to be abhorred maxime that any Religion ha's ever made profession of and thâ—refore of all other the most contradictory and dishonourabâ—e unto that of Christianity that a single and particular Society of mâ—n professing the Name of Christ and pretending to be endowed with a power from Christ to judge them that are of the saâ—e body and Society within themselves should further arrogate to themselves an exemption from giving account or being Censurable of any other either Christian Magistrate above them or Neighbâ—ur Churches about them So farr were our Iudgements from that Independent Liberty that is imputed to us then when we had least dependency on this Kingdome or so much as hopes ever to abide therein in peace And for the Issue and Success of this agitation after there had been for many dayes as Judiciary and full a Charge tryal and deposition of witnesses openly before all Commers of all Sorts as can be expected in any Court where Authority enjoyns it that Church which had offended did as publickly acknowledge their sinful aberration in it restored their Minister to his place again And ordered a Solemn day for fasting to humble themselves before God and men for their sinful Carriage in it and the party also which had been deposed did acknowledge to that Church wherein he had likewise sinned So that these Godly Learned Writers were so far from making a Popedome of a particular Church that they deemed it an abhorred maxime to affirme that a particular Church is unaccountable to or not Censurable by Neighbour Churches about them They therefore that do reject the Coâ—nsociation or Communion pleaded for want that which is one Specifical Character of a true Congregatiâ—nal man whereby such are distinguished from Brownists and Morellians whose Principles have ever been disowned and disavowed by Congregationals who have also thought themselves not a little inâ—ured when they have been represented as the same else how have Hornebecks Summa Controversiaruâ— de Brownishis and Bailies disswasive and other writings ej â—fde in commatis been so distastful and dissatisfactory to all of that way who understand what Principles they go upon Moreover that our Congregational Brethren are for such Communion of Churches as is by the late Synod asserted is yet farr more evident from the Testimony of blessed Burroughs in his Excellent Treatise about heart Dâ—visions see pag. 84. and 163. And in pag. 43 44. There are these words 1. Those in the Congregational way acknowledge that they are bound in Conscience to give account of their wayes to Churches about them or to any other who shall require it this not in an Arbitrary way but as a duty that they owe to God and man 2dly They acknowledge that Synods of other Ministers and Elders about them are an Ordinance of Jesus Christ