2. Position 1 The Rules given of Christ Concerning the Communion of Christian Churches are 1. Concerning the Ground of it which is their Spiritual Union under one Head Christ Eph. 1.22 23. in one Body one Spirit one Hope of their calling one Lord one Faith one Baptism one God and Father of all and they must endeavour to keep the unity of the Spirit in the bond of peace Eph. 4.3 4 5 6. As they have one common Faith Tit. 1.4 so they must contend earnestly for the faith once given to the Saints Jude ver 3. They have also one and the same Rule Gal. 6 16. The same Officers in all Churches Tit. 1.5 The same Ordinances and Decrees 1 Cor. 7.17 16.1 Acts 16.4 The same Order Col. 2.5 The same Doctrine 1 Cor. 4.17 15.11 Gal. 1.7 which all the Churches must hold fast Rev. 3.3 and renounce all other Doctrines Gal. 1.8 9. 1 Tim. 1.3 6.3.14 2. Concerning the Manner of it for as the Church generally considered is the Mother of all the faithful Gal 4.26 so particular Churches are Sisters each to other Cant. 8.8 and there is a Brotherhood of visible Saints throughout the World 1 Pet. 5.9 Hence the manner of their communion must be social as between equals none exercising jurisdiction and authority over another Par in parem non habet imperium The giving of Laws to the Churches is Christs Prerogative Iâ—m 4.12 who hath also committed the Keyes of the Kingdome of Heaven to each particular instituted Church to be exercised by each Church within it self without dependance upon the Authority of other Churches in re propriâ Mat. 16.19 1 Cor. 5.12 3. Concerning the Things wherein this communion must be exercised 1. In general in mutual Helpfulness according to God by mutual care one of and for another 1 Cor. 10.24 Phil. 2.20 21. 2. Particularly 1. By Spiritual Helpfulness and care exercised 1. In mutual Prayer and endeavours for their edification Cant. 8.8 9. 1 Cor. 12 7. 1 Pet. 4.10 11. and for their confirmation and establishment in the truth Acts 15.41 16.4 5. and for strengthning each other in the regular application of Church-censures to their delinquent Members 2 Thess 3.14 2 Tim. 4.15 2. By outward Supplies unto their Necessities Acts 11.29 Rom. 15.26 27. 2 Cor. 8.2 c. throughout that Chapter 3. By their mutual care to avoid Offences 1 Cor. 10.32 4. That when a Church findeth need in respect of want of light or of competent consent within it self it is their duty to seek help by the counsel of some other Church or Churches and the other Church or Churches ought to give it in a brotherly way from the Word of God not by the Elders apart but in the presence and with concurrence of the Brethren Acts 15.4 22 23. nor may they bind such a Câ—urch to rest in their determination further then the same shall be found upon searching the Scriptures to seem gâ—od to the Holy Ghost as well as to them Acts 15.28 or if Neighbour-Churchâ—s finde it neâ—essary to offer their helpfulness to a Church in case of the Officers Male-administration or of Errours and Scandals and Schisms and the like cases to prevent the infection of themselves or to remove corruption from such a Church which being obstinate in their way seeketh not for help the Neighbour-Churches ought to exercise the Commâ—nion of Churches by enquiring to finde out the truth and by admonishing the offending Church in a brotherly way whereunto that Church ought to submit according to God Râ—m 16.17 Gâ—l 2 11-14 And if it obstinately persisteth in scandalous Evils after convincing light held forth the offended Churches may renounce communion with them to avoid fellowship in their sin Eph. 5.11 1 Tim. 5.22 Position 12 The Rules given by Christ to Christiâ—n Churche in the Premises and the lâ—ke are to be Received by all the Churches and the Members of them and to be obeyed as his Laws and Commandments who is our â—ne Law-giver In observing whereof and not otherwise the Purity and Peace of Christian Churches will â—e preserved by the blessing of Câ—rist Iam 4.12 Mat 28.20 1 Câ—â— 14.37 1 Tim. 6 13. Gal 6 16. These and the like being general Principles of Truth the particular Determinations of the Synod in the Two Questionâ— are to be Examined by them and so far and no further to be Approved and Receâ—ved as a consent and harmony of them with these may be cleared to the consciences of men rightly informed which may be manifested by a right application and compariâ—g them together 2. The Application of the former Theses or Posiâ—ions to the Questiâ—ns and Answerâ— as they are stated and expressâ—d by the Reverend Elders in their Printed Book followeth The first Quâ—stion propounded to them by the Honoured General Court was Quest 1. Who are the Subjects of Baptism Answ The Answer may be given in the following Propositions Which are seven in number Propos 1 They that according to Scripture are Members of the visib e Church are the Subjects of Baptism Propos 2. The Members of the visible Church according to Scripture are Confederate visible Believers in particulâ—r Churches and their infant-seed i. e. children in mâ—nority whose nexâ— Parents one or both are in Covenant Reply I cannot approve the two first Propositions without some change of the terms In the first thus they that accordâ—ng to Christ's Oâ—dâ—nance are regular and actual Membâ—â— c. The second thus The actual and regular Members of thâ— visible Câ—urch accoâ—ding to Christs Ordinance arâ— c. The necâ—ssity of this alteration will appear if either the p emised Positions be duely co sidered wherewith these Proposit onâ— wâ—ll not otherwâ—se agree or if the Proofs alledged by them from Scripture for coâ—firmation of these two Propositions be duely exâ—mined oâ— if what is hereafter to be Replied unto the following Propâ—sitions shall be duely weighed Propos 3. Thâ— infant-seed f confederate visible believers are Members of the same Church with their Parentâ— and when grown up are person lly under the Watcâ— Discipline and Government of the Churâ—h This Proposition câ—nsisteth of two parts both which they endeavour to prove distinctly 1 Thâ—t â—hey are Members of the same Church wiâ—h heir Parent This may pass in a rig t sense being understood of Mediâ—te Member in and by thâ—ir Parents covenantiâ—g for them in their infancy or minority I shall no oppose it 2 That when hâ—y are g own uâ— hey are pe sâ—n lly under the Wâ—â—ch D scipline aâ—d Government of the Churâ—â— This expressiâ—n câ—llâ— for serious consideration and the Proofs of it â—eâ—uiâ—e due exâ—â—inaâ—ion 1. F r the Expâ—â—ssion the meaning of â—t â—â—â—ms to be this That when the childâ—en that were baptized in their minority are grown up to years of discretion or become men they are Members or as they speak afterwâ—rd 〈◊〉 Membeâ— and by that membership are under the Watch Discipline and Government of the Church But what
in Josh 22.24 25. speaks nothing for their advantage in this case for the men there spoken of were Members in full communion with the Church of Israel and their children when they were grown up were jâ—yned in Covenant personâ—lly and immediately with the Lord and his Church by a solemn Covenant every third year Deu. 26.17 18. which was to continue in Canaan throuâ—hout their generations till the coming of Christ So that they had a part in the Lord successively from which if they had been excluded caustâ—sly it m ght have caused their children to cease from fearing the Lord B t Christ hath not appointed any such Ordinance to continue such a succession in Christian Churches under the Gospel Therefore the Text in Jâ—â—â— doth nothing at all concern the children of Parents in question The tendency of the following Discourse is to prove that The owning of the children of thâ—se that sâ—ccâ—ssively continue in Covenant to be a part of the Church is so far from being destructive to the purity and prosperity of the Church and Religion therein that this imputation belongs to the contrary Tenent Reply They who so conceive have such grounds of that persw siâ—n as w ll not easily be removed nor are so much as shaken by any t ing said in their Book I willâ—ngly grant that to seek to â—â—e more holy than the Rulâ— will ever â—nâ— in impurity in the issue but that cannot be truly applied to those who conceive herein according to Gospel Rules Let them also grant that to increase continue and propagate Churches under the Gospel by means not ordained by Christ under the New Testament but opposite thereunto is to gather without Christ wh ch will ever end in scattering â—n â—he issue and then What will become of the purity and prosperity of Christian Churches It is true that the frame of the Covenaâ—t runs Tâ—ou and to our seâ—d after us in their generaâ—â—ons but it must be understood and applied suitably to the different constitution of Churches under different admin strations of the Covenant under the Old Testament and under the Gospel They say that To keep in the Line and under the influence and efficacy f this Covenant of God is the true way to the Churches glory Reply It is indeed the Churches glory to keep in the Line and under the inflâ—ence and efficacy of this Covenant successively when the Spirit as a free Aâ—ent brings any into that Line and under that efficacy of the Covenant by succession in Faith as he did 〈◊〉 the Grandmother and Eunâ—ce the Daughter and Timoâ—hy her Gâ—andchilde 2 Tim. 1 5. That is the only tru Gospel succession when it is made visible to t e Churches charitable judgâ—ment accordâ—ng to Gospel Rules But that cannot de done by setting up such a Meer Membersâ—ip in Christian Churches whereby the infants shall be baptâ—zed by a right derived to them from Parents who are not in full communion with the â—hurch by their personal Membeâ—shâ—p What influence and efficacy hath the Covenant upon such Parents as aâ—e n such a Membâ—rship wherein the Church judgeth them unfit for communion and that not for any Scandal given by them after their admâ—ssion but for the nature of their Meer Membership To d savow such a Membâ—rship is so far from cutting off the prosperâ—ty of Mâ—n and from hindring it from being as in the most glorious times it shall be An eternal Excellency and the joy of many generations that this imputation belongs to the contrary Tenent which is here asserted But they argue This progress of the Covenant establisheth the Church Deut. 29.13 Jer 30.20 Therefore the contrary doth disestablish it Rep y. The Argument is to be denied For it will not follow that if God did establish the Church of the Jews before the coming of Christ by such a successive progress of the Covenant in Deut. 29.13 therefore he doth so now As for the place Jer. 30 20. where it is said that the children of the Jews shall be as aforetime it is meant only of their outward condition that it shall be as good as before the Captivity See Engl. Annotat. This place then is impertinent to Circumcision or Baptism But there is a manifest difference between the constitution of these Churches The Church of the Jews before Christ was for the matter of it of the Israelites descended from Jacob by successive natural propagation yet this successive progress of the Covenant did not then establish the whole Church of Israel in the twelve Tribes for the ten Tribes fell off under Jeroboam and never returned again The Church of the Jews that shall be under the New Jerusalem must consist for the matter of it of Elect and Sincere Believers onely both they and their children successively to the end of the world according to the Prophesies in Isa 60.15 50.21 Ier. 32.39 Ezek. 37 25-28 Psal 102.16 28. and sundry other places But Christian Churches among the Gentiles now are constituted of visible Believers for the matter of them among whom sundry close Hypocrites creep in The progress of the Covenant in them by Christs Ordinance is thus far successive that the children in minority of confederate visible Believers shall be baptized and thereby bound when they become adult to perform the Covenant in their own persons and to confederate for themselves and theirs as their godly Parents did before them which if they do not those Parents by their degeneracy stop the successive progress of the Covenant In which case Christ doth not allow the Churches to provide for a succession by setting up a Meer Membership of adult persons that are visibly unfit for Church-communion in all Ordinances Such irregular bringing of men into Membership will unavoidably bring in the corrupting of Religion which will end in Apostacy There be better wayes to convey Religion down to after-generations and to continue a Nursery in Christs Vineyard then this way of setting up such a successive Membership which Christ hath not sanctified by his Institution viz. The vigilancy and faithful care and endeavour of Church Elders and Family-Rulers to fit them for regular Church-fellowship in the using of all suitable means with fervent Prayer to God in Jesus Christ for his blessing upon the same leaving the issue to his All-disposing wisdome who worketh all things according to the counsel of his own will according whereunto he with-holdeth from and addeth unto the Church whom he will Acts 5.13 2.47 Nor can I but marvel how it comes to pass that they who seem to approve Mr. Cottons Treatise of the Holiness of Church-Members which indeed is worthy to be highly approved do act as they do in setting up such a Meer Membership of adult persons as hath no agreement with his description who are far from personal holiness The young people of this Countrey yea the children of Church-members generally as well as others being commonly known to be Profane Vain Licentious Vicious Disobedient to
Principalis This administration of the Covenant was according to the Scripture of the Old Testament until Christ came under Christ the Covenant is administred according to what hath been exp essed in the Positions formerly noted particularly the tenth Position 2. That these children have interest in the Covenant they say appears 1. Because if the parent be in Covenant the chude is also c. But the parents in question are in Covenant c. Reply 1. Adde According to Gospel-Rules given by Christ unto Christian Churches for admittance of persons spiritually fit for Church-covenant and communion Thus if Parents be in Covenant according to Gospel-Rules the iâ—fant childe or childe in minority is so also else the Prop sition must be denied That being added the Assumption is to be denied Then according to that additâ—on it may be granted also that if the Parent stand in the Church so doth the childe in infancy or minority among the Gentiles now as well as among the Jews of old Rom. 11.16 20-22 They say It is unheard of in Scripture that the progress of the Covenant stops at the infant childe Reply Nor do we say it doth but at the adult person or Parent who breaks the Covenant and that the progress of the Covenant stops there f oâ— the children also it is not unheard-of in Scripture for the Scripâ—ure hath told us of the stopping of the Covenant in Ishmael Esau and Abrahams posterity by Keturah after they were sent away from the Church in Isaac's family Nor do their Reasons prove the Assumption The first is Because they were once in Covenant and never since discovenanted If they had not been once in Covenant they had not warrantably been baptized and they are so still except in some way of God they have been discovenanted cast out or cut off which these have not been Reply 1. If they had not spiritual fitness for the Covenant Parents or adult persons were not regularly in Covenant nor are their children in infancy or minority warrantably baptized And when those infants are grown up though they have not been discovenanted by being cast out or cut off from their Covenant-relation yet they are discovenanted by their violating their Parents Covenant for them through their not performing that whereunto they were engaged thereby in that when they became adult they did not regularly enter into Covenant with the Lord and his Church for themselves and theirs as their Parents if they were godly did Rom. 2 25. 2. Thougâ— they say Persons once in Covenant are not broken off from it according to Scripture save for notorious sins and incorrigibleness therein which is not the case of these Parents Yet if they break off themselves by breaking the Covenant which was sealed by Baptism in their infancy or minority they thereby deprive themselves of the benefits and priviledges of the Covenant as it hath been proved And in such a case they are to be looked at like those of whom John speaks 1 Joh. 2.19 2. Becausâ— the tenour of the Covenant is to the faithful and their seed after them in their generations Gen. 17.7 even to a thousand generation i. e. conditionally provided that the Parents sâ—ccessively do continue to be keepers of the Covenant Exod. 20 6. Deut. 7.9 11. Psal 105.8 which the Parents in question are because they are not in Scrip ure account in this case forsakers or rejecters of the God and Covenant of their fathers see Deut. 29.25 26. 2 Kings 17 15-20 2 Chron 7.22 Deut 7.10 Reply 1. The tenour of the Covenant 〈◊〉 17.7 had as it hath been formerly noted a special respâ—ct unto Isaac vâ—r 19. for in Isaac was Abrahams seed to be called â—en 21.12 So the children of the flesh are not the children of Gâ—â— but tâ—â— children of the prom se are accounted for the sâ—â— Rom. 9.8 The sealing f this Covenant to the Posterity of Isaac and Jacob by Circumcision was to continue throughout their generations till thâ— coming of Christ The Covenant â—n the tenour of it is for substance the same to us as it was to them â—hough the outward Signs and manner of dispensing it dâ—ffer it being establ shed by the blood oâ— Christ Luke 1.69 71 73. Heb. 13.20 The extending the Covenant to a thousand generationâ— themselves say is conditionaâ— provided that the Parents s ccessively do c ntinue to be keepers of the Câ—venanâ— Such a succession in the Covenant through Faith is not to be found even in the best Churches thâ—t ever were in the world for a thousand o an hundred generatâ—ons But such the Parents in question are not For though they are not such forsakers and â—ejâ—cters of God and the Covenant of their fathers as they who are sp ken of in Deut. â—9 25 26 2 Kings 17 15-20 2 Chron. 7.22 Yet besides that g oss Idolatry there is a spirituâ—l Idolatry in scandalous Covetousness Câ—â—â—st 3.5 and Worldly-mindedness whereby men forsake and reject Gâ—d and his Covenant to serve the World Mâ— 6.24 1 Tim. 6.17 1 I h. 2.15 to these the text alledged by them in Deu 7.10 mâ—y fiâ—ly be applied and they forsake the Covenant of God as I n. 4 4. and such may they b who answer all the erms of then fif h Pâ—oposition externally and visibly Now t e Relâ—gion of such is no better then that of the Shâ—chernâ—e who took upon then the Religion of the Jews and were circumcised only for worldly ends en 34.22 23 24. Such Religion will end in Apostacy in times of Persecution for the Truth 〈◊〉 13 21. 2. That the Parents in question do not put a barre to h nder their châ—ldren from Baptism they say is plain from the words of the Proposition c. Reply 1. Notwithstanding what is said in the Proposition Parents may put a bar to hinder their children from being baptized regularly A man may do and be all that is there required yet have not Faith in Christ but be an unregenerate person and that will put a bar to hinder himself and his infant-seed from entring into the Kingdome of God Joh. 3.3 5. and by consequence from the Seal of entrance 2. Nor can they prove that all adult persons whom they admit into personal and immediate Membership are such as the Proposition describeth For I demand Doth y all understand the Doctrine of Faith What course do they take to kâ—ow it If they do not their publickly prâ—fessing their assent thereunto is a meer mockery A Parret-like saying the Dâ—ctrine of Faith and an ignorant assent thereunto may justly be a bar of gross Ignorance Atheism and Infidelâ—ty and Hypocrisie Pâ—tâ—â— bâ—ought the Eunuch to understand what he read before it could become a word of faith to him â—ctâ— 8. 2. Nor is literal understanding what they assent to sufficient to remove all bars These the Devils do Jan. 2.19 Arigâ—â— mâ—nâ—er f knowing and assenting must be added Such a manner of knowing whereby the Church may judge that Christ is
let into tâ—e Soul As Reverend Mr. Hooker was wont to say Such 〈◊〉 profess d Assent as hath a prâ—fessed Consent joyned with it Isa 1.10 Such a manner of knowing and consenting as produceth Obedience flowing from Faith which is the next end of the Ministery of the Gâ—spel Rom. 1.5 16.26 Else they are defiâ—â—â— and unbelieving to whom nothiâ—g is puâ—â— but even their minde and conscience is defiled who profess that they know Goâ— bu in their works they deny hiâ— T it 1.15 16. 3 And though t ey are not scandalous in l fe but solemnâ—y own the Câ—venant bâ—fore tâ—â— Church wherein they give up themselves and their children to the Lord and subject themselves to the Governâ—ent of Christ in he Churcâ— yet all these may be affirmed of many who have a so of godlâ—nesâ— bâ—â— deâ—y tâ—e power thereof From such Paâ— who tauâ—ht him how he ought to behave himself in the House of 〈◊〉 which is the Church â—f the living God the pillar and gâ— oâ—nd of Truth 1 Tim. 3.15 warned Tâ—mothy to turn away 2 Tim. 3.5 4. But are all the adult persons whom they admit into Membership such as the Proposition describes Do they take a right course to know they are such 1. That they are noâ— scandalous in life What testimony or certain knowledge have they that the Church may confide in that they f equent not loose and vain Company in dâ—sorderly Nâ—ght-meetingâ— at unseasonable hours and in suspected places in unwarrantable Gaming 's and Drinkings c not to speak of other evils 2 Hâ—w do they S lemnly own the Covenanâ— before the Church when some of them having publickly said They do own it being afterward asked â—n private What is the Covenant which you owned answered I do not know 3. As for their Subjecting themselves to the Governme t f Christ in the Church Do they orderly submit to the Government of their Family-Governours Parents and Masters c If the Church know not that How can they expect that they wilâ— really subject themselves to Christ's Government in the Church Yea if they have not been weary and heavy loaden and then came unto Christ they are not fit to take his yoke and burthen upon them Matth. 11.28 29. I proceed to their second Argument Arg. 2. The children of the Parents in question are either children of the Covenant or strangers from the Covenant either holy or unclean either within the Church or withouâ— either such as have God for their God or without God in the world But he that considereth the Proposition will not affirm the latter concerning these children and the former being granted infers their right to Baptism Râ—ply The more seriously I consider their Proposition the less I finde in it to evince the former and the more to conclude the latter viz. That if a man have no more then the Proposition holds forth he may be a stranger from the Covenant unclean and without the Church in Scripture account Râ—m 9 6 7 8. and without God in the world through want of faith in Christ whereby the heart is purified and men have an interest in Christ and in God through Christ Arg. 3. To deny the Proposition would be 1. To straiten the grace of Christ in the Gospel-dispensation c. 2. To render the children of the Iews when they shall be called in a worse condition then under legal Administrations contrary to Jer. 30 10 Ezek. 37.25 26. 3. To deny the application of the initiatory Seal to such as regularly stand in the Church and Covenant c. 4. To break Gods Covenant by denying the initiatory Seal to those that are in covenanâ— Gen. 17.9 10 14. Reply The contrary to all and every one of these is true For 1. It enlargeth the Grace of Christ in the Gospel-dispensation by shewing that Christian Churches are in a more spiritual and gracious frame and staâ—e then the Jews of old were under Legal Dispensations which therefore are not continued and propagated by a natural succession as that National Church was but by Gods â—illing them with an holy calling according to his purpose and gracâ— 2 Tim 1.9 and adding thereby to the Christian Church such as in their charitable judgement shall be saved Acts 2.43 2. It declareth that the state of the Jews when they shall be called will be far better then it was under Legal Dâ—spensations yea then the condition of the Gentiles is now For under the Law their light and holiness was defective and Christian Churches now how careful soever they be in point of admittance cannot avoid the creeping in of Hypocrites but the Jews when they shall be called shall have a far greater measure of light and holiness then was to be found in former ages of the Churches and all the Members of the New â—erusalem shall be Elect they and their children successively and no Hypocrite shall be mingled with them Rev. 21. 22. 3. Nor doth the denial of the Proposition infer a denial of the application of the initiatory Seal to such as stand regularly in the Church and Covenant but the contrary 4. Nor doth it break Gods Covenant by denying Baptism to such as are regularly in Covenant These are Accusations without Proof Arg. 4. Confederate visible Believers though but in the lowest degree such are to have their children baptized But the Parents in question are confede ate visible Believers â—t least in some degree Reply The major being granted the minor is denied For 1. All that is said in the Proposition may be affirmed of sundry that have not visible saving Faith in Christ in the lowest degree Therefore these are no sufficient grounds for charity to account them Believers in Christ in the least degree Let them that are to be admitted into Membershâ—p by theâ—r personal right shew how Faith was wrought and how it works in them in the lowest degree then the Church will have some ground for their charitable judgement concerning their fitness for regular Church-membership and communion 2. Nor are the châ—ldren of the godly qualified but as the persons in the Proposi ions said to be fait ful in â—â—t 1.6 whether we understand that Text in a Moral or Spiritual sense The first is a fâ—uit of Moral Principles and Education these are short of the qualifications in the Proposition The second is a fruit of the Spirit G â— 5.22 These are Believeâ—s in Christ Acts 16.15 3 Epist Ioh. ver 5. and are qualified above what the Proposition requâ—reth 3. They say Chi dren of the Covenant as the Paâ—ents in questionare have frequently the beginnings of grace wrought in them in younger years Hence this sort of persons shewing nothing to the contrary â—re in charity or to Ecclesiastical reputation visible Believers R pl. 1 It remains to be proved that the Parents in question are children of the Covenant They were children of the Covenant in their infancy and minority and bound thereby when they became adult
for it and have most need â—f it Reply 1. Those Relations of born Servants and Subjects in the Text alledg d have d fferent respects That Lev. 25. was typical figurin the time of Grace whereby now Christ hath freed u f o the servitude of Sin and Satan 〈◊〉 8.32 36. Râ—â— 6.14 18. to bâ—come the Servants of God in Christ Rom. 6 22. 1 C r. 7.23 Parents and children so far aâ— they have inâ—â—râ—st in the Redemption wrought by Christ as they are freed by him from other Lord so they are bound thereby serve him all the dayeâ— of their lâ—fâ— Luke 1.74 75. Therefore this relatâ—on doth not cease with infancy but continueth in adult age But this doth nothing concern the thing in question concerning M diate Membershi The other Text in Ezek. 37.25 is a Prophecy of the calling of the Elect Nation of the Jews and of the state of the Church under the New Jerusalem the difference between which and the Chrâ—stian Gentiles now I have formerly shewn so that neither doth â—hat fit the question But 2. I grant though not as following thence That one special end of membership received in infancy is to leave persons under engagement to service and subjection to Christ in his Church when grown up when they are fittest for it and have mâ—st need of it The engagement is strong both on the Parents To train up their children from their Infancy in the nurture and admonition of the Lord Eph. 6.4 and upon the Children To know the God of their Parents and to serve him with a perfect heart and with a willing minde 1 Chron. 28.9 and upon the Church To exercise their Watchfulness that both Parents and Children do their duty helping them also therein with their Instructions and Prayers and Power which is given for Edification as the case may require Yet when all this is done neither can the Parents nor the Church give Grace unto the Children that when they become adult they may be spiritually fit for personal and immediate Membership and to bring them into it without such fitness visibly is to profane the Ordinances and to pollute the Lords Sanctuary Reas 4. There is no ordinary way of cessation of membership but by Death Dismission Excommunication or Dissolution of the Society none of which is the case of the persons in question Reply This enumeration is insufficient there is another ordinary way of cessation of Membership i. e. Desertion Thus Esau's Membe sh p ceaâ—ed and so may the Membership of others though they abide in the place where the â—hurch â—s yet if being adult they regard nâ—t to joyn with the Church by their personal â—nd immediate Confederâ—tion nor to fit themselves for it these despise the Chuâ—ch of God And if that is sufficient to deprive thâ—se of all hurch priv ledg s who were before in personal and immediate Church fellowsh p when they forsake it 1 Job 2.19 much more those who never had such Membership nor have approved their Spirituâ—l fitness for it to the Churches charitable judgement nor truly desire and end aâ—our so to do What can the mediate Membershâ—p whâ—ch such had in Infancy advantage them for continuing thereby still in Membership when being adult they live in the breach of that Covenant whereby they were left under engagement in their Infancy unto service and subjection to Christ in the Church Reas 5. Either they are when adult Members or Non-members if Non-members then a person admitted a Member and sealed by Baptism not cast out nor deserving to be may the Church whereof he was still remaining become a Non-member and out of the Church and of the unclean world which the Scripture acknowledgeth not Reply A Freemans childe suppose of London or any other Corporation was free-born and might in his minority trade under his father yet being grown up he must personally enter into the common Engagement of Freemen and be accepted of the Company as his father was unto all Duties and Liberties of that Society in his own person else he may not trade for himself If it be said Why so either he is a Freeman or a Non-freeman It will be readily answered He is a Non-freeman and that by his own defaulâ— If it be said He was Free by his Fathers Copy and is not dis-franchised by any publick Censure nor hath deserved so to be may such an one the Society whereof he was still remaining become a Non-freeman and out of that Society c The answer will easily and readily be given He hath lost his Freedome by not entring in his own person into the common Engagement of Freemen to the Duties whereunto all Freemen are personally bound So and much more justly it is in this case An adult person makes himself to become a Non-member as to priviledges by not performing the Duties whereunto he was bound by his Parents Covenant for him in his minority and by his not regularly covenanting as his Parents did And his is according to Scripture which tells us that Circumcision received in Baptism may become by his own fault being adult no Circumcision Rom. 2.25 Those Texts in Rom. 11.16 1 Cor. 7.14 Gen. 17.7 are not applicable to the adult persons in question but onely to Infants and Children in minority Propos 6. Such Church-members who either by death or some other extraordinary Providence have been inevitably hindred from publick acting as aforesaid yet having given the Church cause in judgement of charity to look at them as so qualified and such as had they been called thereunto would so have acted their children are to be baptized Reply This Proposition may not be granted For 1. It granteth the priviledge of Church-membership to such as are not actually and regularly Church-members which is contrary to Christs Ordinance whereby Baptism being a publick Church-Ordinance is due onely to them who have a publick state and Interest such are onely the Members of the publick Ecclesiastical Body the Church Hence 1. An ordinary Minister cannot orderly perform an act proper to his Office in reference to Church-communion to any that are not regularly and actually Members of the visible Church without great usurpation as if a man do a work proper to Magistracy to one that is not under his Magistratical Power he is an Usurper So it is in this case of a Minister To administer Baptism is an act of his Office-power If he administer Baptism to children whose Parents are not regularly in Church-order in so doing why may not the Lord say He is an Usurper Suppose an unbaptized person professing his Faith and qualified according to the description in the sixth Proposition yet deferring for some probable causes to adjoyn himself to the Church for the present should desire Baptism of any of these Ministers who framed this Proposition Should they administer it to him and so do a proper work of their Office upon him If yea if they admit him to Baptism why not to the Lords
If not it is needful that it should be declared that all may know where to stop and to understand that this Priviledge is not to exceed the Third Generation Again if not it is strange that a childe should be begotten or born of a Member and yet it self be no Member or if a Member have no right to Baptism 2. If so it may be demanded By what right or Where is the ground of their right to Baptism Not in the Grandfather or Great-Grandfather that is generally disliked and the second Proposition doth limit it otherwise but in the immediate Parent I suppose But how is the right of these childrens Baptism founded upon him Not upon his personal Confederating for it is supposed there is none Nor upon his owning the Covenant of his father for his father made no Covenant he did onely own the Covenant of his Parents and that gave the right of Baptism to his children as is held forth in the fifth Proposition It remaineth therefore that this Parent of the third Generation doth own what his Parent of the second Generation he can go no higher hath done and what is that He entred not into Covenant but onely owned the Covenant that his father entred into And thus these last children who are of the fourth Generation do come to have right to Baptism not by their Parents Confederation as the second sort mentioned in the second Proposition nor by their Parents owning their fathers Covenant as the third sort spoken of in the fifth Proposition but by these Parents of the third Generation owning their Parents of the second Generation owning the Covenant of their fathers of the first This seemeth to be an uncouth way and very unpleasant Divinity VII The sixth Proposition I look at as an Exception to the fifth otherwise it is cross unto it and against it To this I say 1. If there be any weight in the Arguments used under the sixth Consideration against the baptizing of children to whom the fifth Proposition doth allow Baptism then they are likewise of force against the baptizing of children mentioned in this sixth Proposition 2. I cannot but take notice of the several sorts of Membership all giving right to Baptism Two in the second Proposition a Third in the fifth a Fourth in the sixth and if Membership without personal Confederation by the seed of Confederate visible Believers doth not end in the third Generation then there is a Fifth and a Sixth sort of Membership and all these are differing one from the other The two first are of God and according to his Word the rest are not VIII The last Proposition seemeth to open a very wide gate in the Church wider then God doth allow Isa 26.2 for though it requireth qualifications in such Members who claim right to Baptism for their children in other Churches by virtue of Church-communion yet it is altogether silent of the qualifications of such Churches themselves onely they must be Orthodox that respects the Doctrine of Faith alone There is much more to be attended A Church may be Orthodox in matters of Faith yet Scandalous in Practice A whole Church may be under Scandal as well as a particular person and in that case another Church may withdraw from it and have no communion either with it or its Members And this was not long since the Judgement and Practice of some of the chief Churches and Elders in the Bay Again a Church may believe the main Articles of Faith yet be so defective in Discipline yea so opposite to Christs Government as to lay aside his Laws and Institutions and set up the Inventions and Traditions of men And likewise may have such a corrupt Constitution both in regard of Matter Open scandalous livers and likewise of Form No visible express Covenant according to the Rules of the Gospel that there can be no such communion held and maintained with such a Church or her Members holding communion with it as is expressed in this seventh Proposition without manifest disobedience to the Word of God in these and many other places Rev. 18.4 2 Cor. 6.17 Eph. 5.11 If the Members of Orthodox Churches may upon the terms expressed in the seventh Proposition claim Baptism for their children in our Churches by virtue of Church-communion then themselves have right to communicate with us in the Lords Supper and then what should hinder but that we may by virtue of Church-communion occasionally coming to any of these Orthodox Churches have our children baptized in such a Church and our selves partake in the Supper of the Lord Or if we should have occasion to remove our Habitation to such a place where such an Orthodox Church is why may we not joyn unto it and have fellowship with it And if we may so do New-England Christians are of all Christians in the world most miserable and foolish We have suffered many things in vain in leaving such a Countrey for this our Estates Friends Comforts there to enjoy God and Christ and our Consciences in the Congregational-Way in a low afflicted condition in the Wilderness for so many years together and now we must lose those things which we have wrought and may return to our former state when we please which the Lord preserveus from FINIS THere is now in the Press a small Treatise Entituled A Discourse of the Last Judgement on Matth. 25.31 to the end c. By Mr. SAMVEL WHITING Pastor of the Church of Christ at Lynne which will shortly be extant