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
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
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
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
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
that Assembly in his Catechisme concerning Church discipline pag. 224 226 227. thus expresses his Judgement Churches being gathered and setled according to the mind of Christ ought to preserve a mutual holy Communion amongst themselves and to exercise it in the discharge of those duties whereby their mutual good and Edification may be promoted In desiring or making use of the Counsel and advice of one another in such Cases of doubt and difficulty whether Doctrinal or practical as may arise in any of them Acts 15.2 6. And from hence it follows that in Case any Church either by error in Doctrine or praecipitation or mistake in other Administrations do give offence unto other Churches those other Churches may require an account from them admonish them of their faults and withhold Communion from them in Case they persist in the error of their way and that because in their difficulties and before their miscarriages they were bound to have desired the advice Counsel and Assistance of those other Churches which being neglected by them the other are to recover the end of it unto their utmost ability Gal 2.6 11. And hence also it follows that those that are rightly and justly Censured in any Church ought to be rejected by all Churches what ever both because of their mutual Communion and because it is and ought to be presumed until the contrary be made to appear that in Case there had been any difficulty or doubt in the proceedure of the Church they would have taken the advice of those Churches with whom they were obliged to Consult Thus far Doctor Owen Likewise Doctor Thomas Goodwin and Mr. Philip Nye in that worthy Epistle which they have prefixed before Mr. Cottons book of the Keyes in which Epistle the Congregational way is truly stated and asserted as it differs from both the extreams viz. from Presbyterianisme on the one and Brownisme on the other hand do declare their Concurrence with him in acknowledging that an Association or Communion of Churches sending their Elders and Messengers into a Synod is an Ordinance of Christ unto whom Christ hath in Relation to rectifying male Administrations and healing Dissentions in particular Congregations and the like Cases committed a due and just measure of power suited and proportioned to those Ends and furnished them not only with ability to give Counsel and Advice but further upon such like occasions with Ministerial power and Authority to determine declare and injoyne such things as may tend to the reducing Congregations to right order and Peace see pag. 4. 6 7 10. Moreover that the practice of Congregationals ha's been according to this Profession may be seen in the Apologetical Narration published by Doctor Goodwin Mr. Philip Nye Mr. Sydrach Simpson Mr. Burroughs and Mr. Bridg. In as much as those famous Apologists as Paul speaks concerning Iames Cephas and Iohn amongst the Apostles seem to be Pillars and worthily are they so accounted amongst Congregationals Since also that Apologetical Narration though printed is in the hands of but few with us we shall therefore here transcribe and insert some pages of it And therein they thus declare see pag. 15. to pag. 22. And whereas say they the Common prejudice and exception laid into all mens thoughts against us and our opinions is that in such Congregational Government thus entire within it self there is not allowed sufficient remedy for miscarriages though never so gross no relief for wrongful Sentences or persons injured thereby no room for Complaints no powerful or effectual means to reduce a Church or Churches that fall into Heresie Schisme c. but every one is left and may take Liberty without controul to do what is good in their own eyes we have through the good Providence of God upon us from the avowed declarations of our Judgements among our Churches mutually during our Exile and that also confirmed by the most solemn Instance of our practice wherewith to vindicate our selves and way in this particular which upon no other occasion we should ever have made thus publick God so ordered it that a Scandal and offence fell out between those very Churches whilst living in this Banishment whereof we our selves that write these things were then the Ministers one of our Churches having unhappily deposed one of their Ministers the others judged it not only too suddain an act having proceeded in a matter of so great moment without consuiting their Sâ—ster Churches as was publickly professed we should have done in such Cases of concernment but also in the proceedings thereof as too severe and not managed according to the Rules laid down in the Word In this Case our Churches did mutually acknowledge and submit to this as a Sacred and undoubted Principle and Supream Law to be observed amongst all Churches that as by virtue of the Apostolical Command Churches as well as particular men are bound to give no offence neither to Iew nor Gentile nor the Churches of God they live amongst So that in all Cases such offence or differences by the Obligation of the Common Law of Communion of Churches and for the Vindication of the glory of Christ which in Common they hold forth the Church or Churches challenged to offend or differ are to submit themselves upon the Challenge of the offence or Complaint of the person wronged to the most full and open tryal and examination by other Neighbour Churches offended thereat of what ever ha's given the offence And further that by virtue of the same and like Law of not partaking of other mens sin the Church offended may and ought upon the Impenitency of those Churches persisting in their Errors and miscarriage to pronounce that heavy Sentence against them of withdrawing and Renouncing all Christian Communion with them until they do repent and further to declare and protest this with the Causes thereof to all other Churches of Christ that they may do the like And what further Authority or proceedings purely Ecclesiastical of one or many Churches towards another whole Church or Churches offending either the Scriptures do hold forth or can rationally be put in Execution without the Magistrates interposing a power or another nature unto which we upon his particular Cognizance and Examination of such Causes profess ever to submit and also to be most willing to have recourse unto for our parts we saw not then nor do yet see And likewise we did then Suppose and do yet that this Principle of Submission of Churches that miscarry unto other Churches offended together with this other that it is a Command from Christ enjoyned to Churches that are finally offended to denounce such a Sentence of non Communion and withdrawing from them whilst Impenitent as unworthy to hold forth the Name of Christ these Principles being received and generally acknowledged by the Churches of Christ to be a mutual duty as strictly enjoyned them by Christ as any other that these would be as effectual means through the blessing of Christ to awe
and preserve Churches and their Elders in their duties As that other of Claim to an Authoritative Power Ecclesiastical to Excommunicate other Churches or their Elders offending for if the one be compared with the other in a mier Ecclesiastical Notion that of Excommunication pretended hath but this more in it that it is a Delivery of whole Churches and their Elders offending unto Satan for which we know no warrant in the Scriptures that Churches should have such a power over other Churches And then as for the binding Obligation both of the one way and the other it can be supposed to lye but in these two things 1. In a warrant and Injunction given by Christ to his Churches to put either the one or the other into Execution And 2. That mens Consciences be accordingly taken therewith so as to Subject themselves whether unto the one way or the other For suppose that other Principle of Authoritative Power in the greater part of the Churches combined to Excommunicate other Churches c. To be the Ordinance of God yet unless it do take hold of mens Consciences and be received amongst all Churches the offending Churches will slight all such Excommunications as much as they may be supposed to do our way of protestation and Sentence of non Communion On the other side Let this way of ours be but as strongly entertained as that which is the way and Command of Christ and upon all occasions be heedfully put in Execution it will awe mens Consciences as much and produce the same Effects And if the Magistrates Power to whicâ— we give as much and as we think more then the Principles of the Presbyterial Government will suffer them to yield do buâ— assiâ—t and back the Sentence of other Churches denouncing this Non Commâ—nion against Churches miscarrying according to the nature of the Crime as they judge meet and as they would the Sentence of Chu ches Eâ—â—omâ—â—nicating other Churches in such Cases upon their own particular Judgemenâ— of the Cause then without all Controveâ—sy this our way of Church proceeding will be every way as effectual as their other can be supposed to be and we are sure more brotherly and more suited to that Liberty and equality Christ hath endowed his Church with But without the Magistrates interposing their Authority their way of proceeding will be as ineffectual as ours and more liable to Contempt by how much it is pretendâ—d to be more Authorita ive and to inflict more dreadful punishment which carnal Spirits are seldom sensible of This for our Judgements And for a eâ—l evidence and demonstration both that this was then our Judgements as likewise for an instance of the effectual Success of such a Course held by Churches in such Cases our own practice and the blessing of God thereon may plead and testify for us to all the world The manage of this Transaction in brief was this That Church which with others was most Scandalized did by Letters declare their offence requiring of the Church suposed to be offending in the Name and for the vindication of the honour of Christ and the relieving the party wronged to yield a full and publick hearing before all the Churches of our Nation or any other whomsoever offended of what they could give in Charge against their proceedings in that deposition of their Minister and to submit themselves to an open Tryal and review of all those forepassed Carriages that concerned that particular which they most chearfully and readily according to the forementioned Principles submitted unto in a place and state where no outward violence or any other external Authority either Civil or Ecclesiastical would have enforced them thereunto And accordingly the Ministers of the Church offended with other two Gentlemen of much worth wisdom and Piety members thereof were sent as Messengers from that Church and at the Introduction and enterance into that Solemn Assembly the Solemnity of which ha's left as deep an Impression upon our hearts of Christâ— dreadful presence as ever any we have been present at It was openly and publickly professed in a Speech that was the Preface to that discussion to this Effect that it was the most to be abhorred maxime that any Religion ha's ever made profession of and thâ—refore of all other the most contradictory and dishonourabâ—e unto that of Christianity that a single and particular Society of mâ—n professing the Name of Christ and pretending to be endowed with a power from Christ to judge them that are of the saâ—e body and Society within themselves should further arrogate to themselves an exemption from giving account or being Censurable of any other either Christian Magistrate above them or Neighbâ—ur Churches about them So farr were our Iudgements from that Independent Liberty that is imputed to us then when we had least dependency on this Kingdome or so much as hopes ever to abide therein in peace And for the Issue and Success of this agitation after there had been for many dayes as Judiciary and full a Charge tryal and deposition of witnesses openly before all Commers of all Sorts as can be expected in any Court where Authority enjoyns it that Church which had offended did as publickly acknowledge their sinful aberration in it restored their Minister to his place again And ordered a Solemn day for fasting to humble themselves before God and men for their sinful Carriage in it and the party also which had been deposed did acknowledge to that Church wherein he had likewise sinned So that these Godly Learned Writers were so far from making a Popedome of a particular Church that they deemed it an abhorred maxime to affirme that a particular Church is unaccountable to or not Censurable by Neighbour Churches about them They therefore that do reject the Coâ—nsociation or Communion pleaded for want that which is one Specifical Character of a true Congregatiâ—nal man whereby such are distinguished from Brownists and Morellians whose Principles have ever been disowned and disavowed by Congregationals who have also thought themselves not a little inâ—ured when they have been represented as the same else how have Hornebecks Summa Controversiaruâ— de Brownishis and Bailies disswasive and other writings ej â—fde in commatis been so distastful and dissatisfactory to all of that way who understand what Principles they go upon Moreover that our Congregational Brethren are for such Communion of Churches as is by the late Synod asserted is yet farr more evident from the Testimony of blessed Burroughs in his Excellent Treatise about heart Dâ—visions see pag. 84. and 163. And in pag. 43 44. There are these words 1. Those in the Congregational way acknowledge that they are bound in Conscience to give account of their wayes to Churches about them or to any other who shall require it this not in an Arbitrary way but as a duty that they owe to God and man 2dly They acknowledge that Synods of other Ministers and Elders about them are an Ordinance of Jesus Christ
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