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
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
Christian but an Heathen People Let me add this farther Consideration all Disciples or Acts 11.26 Christians are by Christ enjoyned to be baptized Math 28.19 Acts 11.26 states it upon theâ—e people that are called named or counted Christians I know these are that arrogate to themselves the Name of Christians who are manifest Anti-Christians as Papist Athiests c. these may be excluded but those who in regard both of their belief and practice do justly and rightly retain the Reputation of Christians as they that are described in our fifth Proposition and the Generality of the People in this Country cannot be denyed to do surely Christs Injunction doth include them We may observe that Congregational men in England are not without thoughts and studies for enlargement of Baptisme Doctor Owen in his late Catechisme is plainly with us in the main Substance of the Cause viz. the baptizing of those we plead for though it seems be would have them baptized in another Notion For when as in Question 38 he makes the proper Subject of Baptisme to be professing Believers and their Infant Seed it is plain he intends Baptisme to many who according to his Platform are not in full Communion or may not come to the Lords Table nay are not with him so much as joyned members of a particular or instituted Church but are only professors of the Faith Compare Question 19 39 47 49. And I suppose there are Expressions to that purpose in other writings of his which I have not now by me The same thing may be Contained under the Expression at the meeting of the Savoy in their Confession of Faith Chap. 29. Thes 4. the Infants of one or both believing Parents are to be baptized using therein the words of the Assemblies Confession and we know in how large a Sense they take the word believing when as they say in Chap. 26. Thes 2. The whole body of men throughout the world professing the Faith of the Gospel and obedience unto God by Christ according unto it not destroying their own Profession by any errors everting the Foundation or unholiness of Conversation are and may be called the visible Catholick Church of Christ. How plain is it that the persons whose Children we would have baptized are professing Believers according to Doctor Owens Expressions believing Parents in the Assemblies Sense and such Professors of the Faith of the Gospel and of obedience to God as do not otherwise destroy that Profession all which say the Savoy meeting are of the visible Catholick Church of Christ And I suppose they would not have any part of Christs visible Church left unbaptized 'T is true they say this visible Catholick Church of Christ as such is not intrusted with the Administration of any Ordinance but they may mean as many do expressly hold that the pâ—â—â—on Aâ—ministring Baptisme must be an Officer in a particular Churâ—h though the Subjects baptized may be of the Catholick Church However such Catholick Professâ—â—s as they here describe are qualified for Baptisme If taking hold of the Covenant in a particular Church be in their mind further needful ours do that You may hereby perceive that you stand almost alone while you are against the baptizing of such as are described in ouâ— fifth Proposition Whether they should be baptized as in a Catholick or in a particular Church state is another Question and I Confess my self not altogether so peremptory in this Latter as I am in the thing it self viz. that they ought to be baptized yet still I think that when all Stones are turned it will come to this that all the baptized are and ought to be under Discipline in particular Churches your self and those few in the Ministâ—y here that dissâ—nt do bear a greater weight then it may be you are aware of For the People in the Country have in a manner no Arguments to object but this some of your selves some of the Ministers are against it I have lately in Course of Exposition gone over Exod. 4 24. as formerly over Gen 17 9 14. And the more I look into such Texâ—s as those the more awful they are to me to make me fear lest we should be wanting to do the will of God in this particular and lest the Lord should be thereby displeased And I am afraid that we do not our duty while we let a matter of so great moment and of such publick and Practical Concernment as this is lye by from year to year without using more means to bring it to an Issue and to come to some settlement therein Thus you see with what Freedom I have opened somewhat of my heart to you about this matter had I not been Confident of your Candid Acceptation thereof I shâ—uld not have done it I do affectionately thank you for your Remembronce of me before the Lord and desire a Continued Share therein hoping that I am not and shall not be in my poor measure uâ—â—nindful of you whom I have a real respect for and do heartily love in the Lord. I am not without hope that we may be yet of one mind before we dye And I am ready to think that we had been so e're this if you had been pleased to attend and pursue a free Candid and through Debate of matters veybally and happily if some such Course were yet â—â—ken amongst us that live here about it might effect an accord But however I hope we shall meet there ubi Luthero cum zuinglio optimè jam convenit The Lord direct all our paths for us that we may be found walking in the wayes of Truth and Peace to his Glory the good of others and rejoycing of our own Souls in the day of Christ In whom I am Yours unfainedly Jonathan Mitchel Cambridg December 26. 1667. FINIS
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
who ought to be baptized Answ Infidelâ— Converted to the Faith and the Infants of one or both Christian Parents Catechisme And the Assembly of Divines at Westminster speak thus Quest Vnto whom is Baptisme to be admin stâ—ed Answ Baptisme is not to be administred to any that are out of the Visivie Church and so strangers from the Covenant of Promise till they profess their Faith in Christ and obedience to him But Infants descending from parents either both or but one of them professing Faith in Christ and obedience to him are in that respect within the Covenant and to be baptized Larger Catechisme These words we see are not farre unlike to those in the Catechisme before mentioned and yet it were a Collection farr from their meaning to gather from these words that none should have Baptisme for their Children except themselves were fit for the Lords Supper Sure such an Apprehension was never taught nor intended by them why then should it be thought to be Contained in the words of the aforesaid Catechisme or deducted from them when as the words there and in these Reverend Authors are so very like even so very like that the Collection or deduction mentioned is either sound and just from both or from neither 5 ly If the Parents spoken of may notwithstanding their unfitness for that Ordinance of the Lords Supper yet be truly said to be Converted to the Faith and joyned to the Church then the appearance of Contradiction is at an end Now for the one of these Qualifications viz. That they be Converted to the Faith if Faith be taken as it often is for the Doctrine of Faith as Act. 6.7 Iud. 3. then it is evident that the Parents spoken of are not destitute of this Faith because it is required of them that they understand the Doctrine of Faith and publickly profess their Assent thereto And if Faith be taken for the grace of Faith in the heart why may they not be said to have Faith in this Sense also seeing it is required of them that besides their understanding the Doctrine of Faith and their professing their Assent thereto that they must also not be Scandalous in Life but solemnly own the Covenant and therein give up themselves and their Children to the Lord. And does not this imply some beginning of Faith Can persons have all these Qualifications and yet for all this be utterly destitute of the grace of Faith It seems not suitable to Charity to judge so And in as much as men have neither Faith nor any thing that good is by Nature therefore they that have it may be said to be converted to it and so the Parents the baptizing of whose Children is in Question are not without the one of the Qualifications mentioned in the Catechisme viz. of being Converted to the Faith And for the other viz. of being joyned to the Church this cannot be denyed touching these Parents for as much as by means of the Covenant which takes in Parents and Children they have been either born in the Church or taken in in their Infancy and so they were joyned to the Church If so they continue still being neither Cast out nor deserving so to be and therefore their Infants are the Children of Parents joyned to the Church And lest it should be said that though they were in the Church in their Infancy and minority yet now being Adult they fall out or go out by their own default in neglecting the duty pertaining to the Adult therefore for the preventing of this it is here said that they solemnly owned the Covenant before the Church and therein give up themselves and their Children to the Lord c. So that here is a personal and publick act of their own in respect of the Covenant and giving up themselves and their Children to the Lord by their own act with a Subjection of themselves to the Government of Christ in his Church whereby it appears that as these Parents were in the Church in their minority and were never since Cast out so neither are they fallen out by their own neglect But do manifest their Continuance in the Church and in the Covenant by their own personal act And so the other Qualification of Parents whose Children are to be baptized which the Catechisme mentioned is found in the Parents spoken of viz that they are persons joyned to the Church and therefore he that affirms than these may have their Children baptized does not Contradict the fore-mentioned Catechisme at all nor is there any thing in the Catechisme against the baptizing of these Children This which ha's been expressed may be sufficient for the vindication of that Reverend and Honoured person We proceed â—herefore to Mr. Nortons Iudgement concerning the present Controversy and that the Apprehensions of that Iudicious and Eagle eyed Seer did Concur with those Servants of the Lord which have been mentioned is apparent both from what himself did often publickly teach not only in Boston but in Ipswich and from a Script composed Anno 1654. by that learned band which because it is acute clear and distinct according to the wonted manner of that great Author and because it was never yet published we shall therefore here Insert it It is that which follows Quest Whether the Children of Parents in Church Covenant are Church members and ought to be baptized Answ Children of Parents in Church Covenant are Church members and ought to be baptized This Answer stands upon the proof of these five propositions 1. Children are capable of Confederating in a publick pâ—â—â— 2. Children by divine Institution have Confederated and do still Confederate in their Parents as publick persons 3. By virtue of this Confederation Children are made Church members 4. The membership of Children Confederating in their Parents is a distinct membership from the membership of their Parents 5. This distinct membership gives them a proper right unto Baptisme so as they are baptized by their own right and not by the right of their Parents Proposition I. 1. Children are capable of Confederating in a publick person A publick person is when some one of a Society doth by the Law in such an Act stand for the whole Society So he that is but one person Physically is Politically as many persons as the Law makes him Since Religion and Reason both allow and require humane Laws to create such publick persons for the good of the Community much more may we see Cause why they may be constituted by the divine Law of him whose Sole Prerogative it is that he may do whatsoever he pleaseth 2. That Children though they are uncepable of Confederating in their proper Persons yet are Capable of Confederating in a publick person appeareth 1. From the nature of God whose will is the Rule of Rules and Reason of all Reasons Bradward de Causa Dei l. 1 Corol. 32 Polan Synt. l. 6. c. â— none cuilibet Christiano imo prophane pro demonstâ—atione sâ—fficere
debet Nam quod illius sc Adami voluntas fuit nostra nos in illo vâ—luimus verum est sedâ—atiâ— hujus veritatis nulla est preter quam voluntas Creaâ—oris nunquam aliter intelliges jâ—sâ—um fuisse nos omnes nasci miseros p opter umus hominis peccatum 2. From the Lordship of God who may impose upon the reasonable Creature whatsoever duty he pleaseth 3. From the nature of a Creature which oweth unto God what duty he will call for 4. From the nature of Community where the absent yea thâ—se that are unborn are obliged by the deed of their Pleniâ—otentiary acting Legally 2 Sam. 21 1. Joshua 9.7 15 18. Ioshuâ—â—s Covenant with the Gib onites bound Saul Proposition II. Children by divine Institution have Confederated and do still Confederate in their Parents as publick Persons 1. Mankind considered in Adam Gen. 2.17 Rom. 5.12 1 Cor. 15.22 2. Abrahams Children born in his house and also his Seed in their Generations Confederated in Abraham Gen. 17.7 25.27 3. The Posterity of Israel entered into Convenant in the Act of their Progenitors in Horeb soon after their coming out of Egypt Ezk. 16 60. the abient and Children yet unborn renewed Convenant in the Act of Israel in the plains of Moab Deut. 29. 4. Children under the Gospel Confederate in their Parents because to the Children of Parents in Covenant that promise Gen. 17.7 doth belong Acts 2.39 because they are holy 1 Cor. 7.14 which Hosmels cannot be understood to be any but external Holiness nor can that external be reasonably interpreted of any but Church holiness suitable to the like phrase Rom. 11.16 Because Children are baptized which Baptisme in the Gospel Circumcision â—ol 2.11 12. therefore in Church Covenant but Covenant they do not no then proper persons therefore in their publick persons viz. their Pâ—ents 5. Either Children under the Gospel are Confederate in their Parents or Children â—ay not be baptized or non-members maâ— be baptized but children are to bâ— baptized and non-members are not to be baptized Therefore Children are to be baptized is with us granted that non members are not to be baptized appeareth thus External Baptisme is an external Seal of the external not only of the internal Covenant Baptisme as touching the substantial part thereof succeeds Circumcision in place and use As therefore Circumcision was applied only to such as were in Covenant so should it be with Baptisme 2dly they who are not Subject to the Church Government have no right to Church priviledges of which Baptisme is a principal one but non members are not Subject to Church Government Therefore c 3dly They with whom the Church have nothing to do have no right to that thing which can only be done in a Church as such But with non-members the Church have nothing to do 1 Cor. 5.12 Therefore c. 4ly If to baptize in ordinary dispensation is only a Shepardly office act then to be baptized is the privileage only of the Flock But to baptize is in ordinary dispensation only a Shepardly Office act Math 28.19 The Reason of the Consequence is Shepard and Flock are Relatives and Relatorum mutuuâ—est ambitus The walk of Relates is of equal extent 5ly If Infant non-members have right to Baptisme then Adult non-members if so then why may not non-members come to the Lords Supper Proposition III. By virtue of this Confederation Children are made Church-members 1. That in Children which giveth that foâ—m of member ship maketh Children Church members But Confederation giveth the Form of Church membership Therefore Confederation maketh Children Church members 2dly That whereupon God declareth Children to be in Covenant with him to be holy and to have right unto Church Priviledges makes Children to be Church meâ—bers But upon Confederation God declareth Children to be in Covenant with him to be holy and to have right to Church Priviledges Gen. 17. 1 Cor. 7.14 Acts 2.39 therefore Confederation makes Children to be Church members 3dly That which distinguishes between Children in Church Estate and Children not in Church Estate makes Children Chureb members But Confederation distinguishes between Children in Church Estate and Children not in Church Estate therefore Confederation c. 4ly Either Children are members by Confederation or there may be given some other way of their membership or all Children are non-non-members But neither can there be given any other way of their membership neither is it a true Proposition that all Children are non-members therefore c. Proposition IV. This distinct membership gives them a proper right unto Baptisme so as they are not baptizâ—d by the right of their Parents but by their own right 1. Such as their membeâ—ship is such is their right unto Baptisme But their membership as hath been already proved is distinct therefore their right to Baptisme is distinct 2dly That Covenant which Contracteth upon the â—â—â—â—quent a proper guilt in order unto punishment conâ—eâ—eth upon the obedient a proper right and in order unto Priviledges But the Covenant of infants Contracteth upon them Deliâ—quent a proper guilt in order unto punishment Ezâ—k 16.59 therefore it Conferreth upon the obedient a proper right in order unto Priviledges 3dly It the Children of the Jews in Covenant bad a proper right to Circumcision then their Children of Believers in Covenant have a proper right to Baptisme But the Children of the Jews in Covenant had a proper right to Circumcision In case of the Parents Ceremonial uncleanness the Parents notwithstanding their membership were suspended from Communion in the holy things yet was the Child even then notwithstanding the Parents Suspension to be Circumcised the eighth day 4ly If Confederate Children are to be baptized notwithstanding the Parents be not members then they are to be baptized not by their Parents but be their own membership But Confederate Children are to be baptized notwithstanding their Parents be not members as in Case of the Parents death or Censure falling out after their Childrens being and before the Time of their Baptisme therefore Children are baptized by their own membership Though the membership of the Parent is by Divine Institution Instrumental to the membership of the Child for God institutes such only to be publick persons yet the membership of the Child remains though the membership of the Parent ceaseth Pauls freedom by birth lives after his Fathers death Acts 22.28 the effect continues though the Instrument be extinct 1. Object In case the Parents themselves be not admitted to full Communion or that they lye under offence it seems then their Children ought not to be baprized Answ We must carefully distinguish between the Parents standing as a publick person and between the Parents standing as a single person the Child is contained in the Parent only when he stands as a publick person not when he stands as a single person Hence only the Confederation not the condition or conversation of the Parent is impured to the Child As Adam was
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
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
THE FIRST PRINCIPLES OF NEW-ENGLAND Concerning The Subject of Baptisme Communion of Churches Collected partly out of the Printed Books but chiefly out of the Original Manuscripts of the First and chiefe Fathers in the New-English Churches With the Judgment of Sundry Learned Divines of the Congregational Way in England Concerning the said Questions Published for the Benefit of those who are of the Rising Generation in New England By INCREASE MATHER Teacher of a Church in Boston in New-England Deut. 32.7 Remember the dayes of old Aske thy Father and he will shew thee thy Elders they will tell thee Psal 102.18 This shall be written for the Generation to come Nihil mihi Authoritatis assumo sed quae ab alijs dispersa velut in ordinem Epitomata Conscribo Veget. L. 1. C. 8. CAMBRIDGE Printed by Samuel Green 1671. To the Reader COncerning the ensuing Collection of Testimonies which are expressive of the Judgement of the first and chief of the Fathers in the New English Churches as also of sundry others that are Pillars amongst those of the true Congregational way about the Subject of Baptisme and the Communion of Churches if any should have Scruples about the truth thereof they may easily in part satisfy themselves by having recourse to the printed Books out of which these passages are faithfully excerped And as for those things which are as most of the subsequent Collection is taken from Manuscripts I have by me the Original Scripts only some few of them are in other hands who are ready to shew them unto such if any such there be as shall hesitate touching the Fidelity of this publication As to that matter therefore no more shall or needs to be said My designe at pr sent is only to Commend a few things to the serious and Christian Consideration of the Antisynodalian Brethren Brethren I was once of your perswasion and thence can with the more Love and Compassion speak unto you What the Arguments were which caused me to be of another mind is not here a place to relate but it shall be done if God permit elsewhere For the present let it suffice to be said that Study and Prayer and much Affliction hath brought me to be of another belief then once I was of touching the Controverted Questions And unto you that are still of the Antisynodalian perswasion I would in the bowels and love of Christ say these few things 1. Consider that it is possible that you may be mistaken in your Apprehensions Many things might be mertioned to you which ought to Cause an humble jealousy in you least so it should be Were there that only Consideration that so many Learned and gedly men are opposed it ought to Cause Trembling and an holy fear in you least your Notions should be Erroneous It is a Christian Speech and Spirit which blessed Burroughs hath in his Excellent Itenicum pag. 89. where he saith He that differs in his Judgement from gedly learned men had need to spend much Time in Prayer and Humiliation before the Lord There is a notable Expression of Basil cited in an Epistle of Luther to the Ministers of Norimberg who were at variance variance one from another He who will separate from his Brethren had need to Consider many things even to anxiety he had need break his sleep many nights and seek of God with many Tears the demonstration of the Truth Thus He. Remember that those you differ from were under greater Advantages and Probabilities to understand the Truth then can be said concerning your selves For that many of the members of the late Synod called to Answer the Questions concerning the Subject of Baptisme and Consociation of Churches besides their eminent Piety and inlarged understanding and Capacity in those respects to discern the Truth had bestowed much Time and pains in seeking and searching after the mind of God about these Questions cannot be denyed For the most part when godly learned men miss of the Truth it is in points which either they have not at all or not throughly and Impartially studied when as the Leaders in the Synod mentioned had most industriously and not without prayers and Tears laboured to know the will of the Lord concerning these Affairs of his house and Kingdome Nor is it to be forgotten how the Lord did in his Providence signally own that Assembly For at the Time of their second Sessions there was a sore and threatning drought on the Land whereupon that Synod set a day apart to seek the Lord by Fasting and Prayer and Immediately upon those Prayers did the Lord give Rain from Heaven whereby he did from Heaven own both his Servants and the work which they were about And therein likewise we may observe a divine Confutation of those Spirits who impute our droughts blastings c. to that Assembly or to the Doctrine by them asseried and propugned Remember also that there have been very worthy men amongst whom I who am Conscious to my self that I am the chief of Sinners am no way worthy to be mentioned who were against such Inlargement of Baptisme as the Synod pleads for yet upon second and wisest thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have seen Cause to change their opinion This is true concerning some now at rest with Christ and sundry amongst whom as I said I reckon not my self yet surviving Yea it is true concerning some Judicious of the Congregational way in England as well as in New-England It is a good Observation which I remember Mr Cotton hath in his Letter to M. Williams pag. 12. where he argueth that the way of the Rigâ—â—â—epaâ—â—tion is not of God because those who in Simplicity and tenderness 〈◊〉 Conscience have been drawn into the error of that way yet when they have grown in grace they have also grown to discern the error of the Separation The same thing â—e may say in this Case some who did once Conscientiously and humbly according to their present light dissent from the late Synod yet as they have grown in wisdome and grace and ripeness for Heaven the Lord hath given them for to see that their Rigidity in this particular was a failing Moreover ii is a Rule as true as Ancient and Common that whatever Opinion doth drive the maintainers of it to any absurdities is to be suspected and rejected as erroneous It 's Everlastingly Certain that a false Conclusion can never be drawn out of true Premisses ex â—ero nil nisi verum Now some that with the highest Confidence have opposed the Doctrine of the Synod concerning the Subject of Baptisme to uphold their No ions have been forced to embrace such things as are very Irrational Alâ— these things being put together are enough to brâ—â—d an humble and an holy Jealousie over your own Apprehensions That then is the first word I would seriously and affectionately Commâ—nd to your Consideration The second word is this Consider that if you be mistaken your Error hath as things are
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
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
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
for the helping the Church against Errors Schismes and Scandals 3dly That these Synods may by the Power they have from Christ admonish men or Churches in his Name when they see evils Continuing in or growing upon the Church and their Admonitions carry with them the Authority of Jesus Christ 4ly As there shall be cause they may declare men or Churches to be Subverters of the Faith or otherwise according to the nature of the offence to shame them before all the Churches about them 5ly They may by a Solemn act in the Name of Jesus Christ refuse any further Communion with them till they repent 6ly They may declare also in the Name of Christ that these erring people or Churches are not to be received into Fellowship with any of the Churches of Christ nor to have Communion with one another in the Ordinances of Christ You will say what if they care not for all this Answ That is as if you should say what if they be not Conscientious what if nothing can prevail with Conscience if you say private Brethren may admonish and declare in the Name of Christ This is more then if any private Brethren should do the same thing For a Synod is a Solemn Ordinance of Christ and the Elders are to be looked upon as the Officers of Jesus Christ And again pag. 47. he ha's these words If it shall be said But surely they do not agree so farr they do not come up to these six things mentioned To that I Answer I do not in these deliver only mine own Judgement but by what I know of the Judgements of all those Brethren with whom I have occasion to Converse by Conference both before and since I stand Charged to make it good to be their Judgements also yea it hath been theirs and mine for divers years even then when we never thought to have enjoyed our own Land again And if it be so then let the Lord be Judge between us and our Brethren for those loud and grievous out-Cries there ha's been against us in this thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 POSTSCRIPT SInce the Composure of this Collection of Testimonies it hath pleased the Lord to take unto himself another of our Antient Studs viz. worthy and Reverend Mr. Allin of Dedham whose Apprehensions touching the Controverted Questions is sufficiently known Likewise not many weeks before his death he read this Script and expressed his judgement thereon in words following Reverend and dear Brother I salute you in the Lord. I humbly bless God for your fruitful Labours in this your Collection and in other matters performed by you concerning which in general I think it is worthy serious Consultation amongst your Friends whether it be not a Season to publish the same 1. We see the work of Christ touching the Church Seed is laid asleep this might awaken our drowsiness we see also the great disorders in Churches for want of seasonable help from Neighbouring Churches and by Reason of the rejection of Counsel without convincing their Sentence of error 2 dly We see how our present doctrine is rejected as a Novel Innovation differing from first and primitive Principles 3. Who knoweth how farr God may bless this Treatise to the recovery of some if not many from their Erroneous Opinions about these Truths I Conceive also some serious Exhortation to cleave to these first wayes of Christ in New England might be seasonably added I Rest Yours in our Lord Iohn Allin A Letter concerning the Subject of Baptisme written by that eminent Minister of Christ Mr Ionathan Mitchel late Pastor of the Church in Cambridg in New England Reverend and dear Sir I have deliberately read over Mr. Dâ— Essay and Epistle to the Reader which I now return to you with thanks for the Loan of it If I should say I see not matter of Conviction in it his Answer is already given me pag. 35 If men shut their eyes when the light is held out to them they may truly say they see not or in pag. 6. they that Enquire of God with an Idol in their hearts shall be paenally answered by being left to their own Counsels c. we had need Labour to approve our selves to God when we meet with such sharp Censures from men But the R. A. can hardly expect we should find Conviction here seeing he builds all upon this distinction of Immediate and mediate membership which with the Consectaries He deduceth from it is the prora puppis of his whole discourse and for the proof of the distinction himself in pag. 34 35. refers the Reader to his former Essays neither have I observed much more in this writing toward the proof of it then we have had before And therefore if we did not see it as by him explained and Improved to be evident before it is not strange if we do not see it now If it must be imputed to our blindness yea wilful and paenal blindness that we see it not we must be Content to bear it as we may Also when he affirms over and over pag. 75 83 92 103 131 145 152. that we our selves Confess the Parents in Question have not Faith or are not visible Believers the Contrary whereunto we have plainly asserted And how many times over does he say it we call them meer members which we have disclaimed and do not so call them but members not in full Communion yea he sayes in pag. 49. we grant that the persons in Question are not to be accounted Church members c. How should we receive Conviction from such discourses If his meaning be by so often reflecting on our meer members as he calls them to deny that distinction of members into such as are in full Communion and such as are not in full Communion that would seem strange for how can that be denyed by any Padâ—baptists and he seems to approve it in pag. 35. yea he seems sometimes to grant that some when Adult do Continue in the Church and Covenant who yet are not admitted to full Communion pag. 76. 99 yet he calls for a Rule for two such sorts of Adult members pag. 73. But I shall not enter into discourse of particulars nor am I fit to be an Answerer it is casie to observe a greater sharpness in his Expressions to me then else where in this Book I hope I shall Consider as I am able what I find in this or other discourses about the matter in Controversy c. and if I be convinced of Error I shall not be ashamed to own it but if there be no way to Issue the Controversy but by such voluminous writings and if every passage be not spoken to he counts himself neglected or unanswered And that which he hath before said stands still firm and good as to that purpose he speaks in this Book above twenty times I have little hope to see an Issue of it nor can I see any likely way for an Issue unless we can meet
either in way of Synod or Colloquie and with freedom and Candor verbally and fully discourse the matter and agree to some orderly Conclusion As for the Substance of the Cause wherein we have engaged I am daily more and more Confirmed that it is the Cause of Truth and of Christ and that wherein not a little of the Interest of Christs Kingdome and of the Souls of men is laid up I have heard you intimate as if there were failings in the manner of Calling and the managing of the late Synod and you speak of your expunging some passages in what passed the Press which would have discovered the nakedness of the contrary minded though I suppose if they had been printed they would have discovered more the nakedness of the Author or Authors then of the Subjects of those Expressions and Informations And I once had an Intimation as if some had gathered up a Narrative of matters that would shame us much if it should be published To all which I would say I do not know of any such great matter that can be objected or of ought Considerable that would seem strange if things be rightly represented among men of Infirmity as we all are And some of us were not slow in the open Synod and other wayes to own our selves such and to crave the Candor and forbearance that is needful for such which one would think Christian and ingenious Spirits should have been satisfied with But if there were more to be objected that way then there is is that any Argument against the matter and Cause it self Luthers Refo ma ion might be Condemned upon that ground for all know that he wanted not many failings in the management thereof God loves to humble Instrumentâ— and to leave matter of humbling upon them even when they are carrying on his own good work but I should be sorry if there were to be found with us the Tyths of Irregularities that abound among our Anti Synod alian people in the Countâ— who slick not to despise reproach and distast Synods and Ministers and all upon the account of this matter whereby I wish the Lo d be not provoked unto Anger And how farr those few in the Ministry that have appeared in opposition may have been accessary thereunto I had rather they would seriously Confider between the Lord and their own Souls then I go about to determine We have been reflected upon by some as seeking our selves and driving on I know not what design and I cannot readily Imagine what Self Interest or Self End we here should be led by in this matter Sure I am for my own part that I prejudice my self much as to name Interest Ease c. For my appearing in this Cause Neither was I so insensible as not to feel it from the first I know my self to be a poor vile sinful Creature and can with some seeling say chief of Sinners and least of Saints but in this particular matter I have often said I wish my Brethren could see through me for I know not any design or desire I have in it in all the world but only that the will of God might be done among us his Kingdome be advanced these Churches setled on right Bases and flourish in the wayes of Truth Purity and Peace and that the good of the Souls of men might be promoted both in this and after Generation I am sorry to sphnd thus many Lines about the Circumstantials of the Cause the prejudices that are thence taken up against it have drawn me thus farr But touching the matter it self that hath been in debate between us which I had rather be discoursing of you may please to Consider at Leisure which of these three Propositions you would deny 1. The whole visible Church under the New Testament is to be baptized 2. If a man be once in the Church whether admitted at Age or in Infancy nothing less then Censurable evil can put him out 3 If the Parent be in the visible Church his Infant Child is so also The first is proved by the Arguments for the Synods first Proposition the second is plain from the Current of Scripture and Confirmed under the New-Testament besides other Reasons from the Carriage of Christ and his Apostles towards the Jewes who came into the Church by a membership received in Infancy The third must be owned by all but Antipâ—do Baptists The Frame of the Covenant Gen 17. inferrts it and Mr. D. imprinted Essay pag 23. grants that the Promise of the Covenant doâ—s not stop at the Infant Cold. These three things are all of them the doctrine of all our great Divines as well as of the Scriptures It is to mâ—â— Confirmation to observe de facto that in the way of successive bapâ—â—zâ—ng in Children of all that had a standing in the visible Church though with too much Laxeness and Corruption for want of Discipline the Lord hath continued Religion among Christian People from Age to Age whereas the like Continuance and Preservation of true Religion could not have been hoped for not propable in the Contrary way It was never heard of in the world from Abraham to this day since God appointed an entering Sign or such a Livery to be worn by his people to distinguish them from the world that a people did Continue for any length of Time to be Religious who were either all or the greater part of them uncircumcised or unbaptized The laying aside of Circumcision among the Midianites for that they did betimes lay it aside may be plainly gathered from Exod. 4.24 25 26. was quickly followed with the utter Loss of all true Religion among them and other of the Posterity of Abraham and Keturab I know the bare having of Baptisme does not alwayes keep true Religion but sure it is that the want of it will quickly lose Religion among a people To say that a people may be Religious well enough without Baptisme would be to reflect upon the wisdom of Christ in appointing such an external Sign of Christianty which surely was no needless thing It is easie to see that in the way your self and some others go the bigger hâ—lf of the people in this Country will in a little Time be unbaptized Mr. D. sayes in his Essay pag. 55. that out meer members as he calls them will soon be a farr greater number then his Sheep and Lambs i. e. then his Immediate and mediate members both of them and all the Generations of these meer members as he calls them he would have unbaptized now I leave it to Consideration how subversive to Religion this will soon be as also how absurd a thing that a Christian professing people yea eminently professing and of a more reformed temper then ordinarily the world hâ—th known As through grace the body of people of this Country yea and of our members not in fâ—ll Communion yet are should so soon be the body of them unbaptized as if they were not a