the Lords Supper and therefore those that are not interested in this Covenant by Faith ought not to have the Seal thereof applied to them Thus have we given an Account of the principal Reasons which caused our Dissent from the major part of the Reverend Assembly We might adde to all this That there is danger of great Corruption and Pollution creeping into the Churches by the Enlargement of the Subject of Baptism They are the words of a good man and faithful Minister of the Gospel now in Europe in a Letter sent unto one in America I hope saith he some in new-New-England will with clear light stand up against the Enlarging of Baptism to any but those whose Parents are admitted unto the Lords Supper If ever it be passant Doctrine in the Churches that others have a right to it Farewell to New-England 's Peculiar Glory of undefiled Administrations of holy things These things are Discouragements with me from hastening to New-England Thus he It may be some will think that we do as it is in the Adagy Nodum in scirpo quaerere make scruples to our selves and fear where there is no fear Well it will be for us and for the Churches if in the end it prove so Now the Lord grant that his People may have one heart and one way and that it may be the right way even the way which is called Holy to serve him for the good of them and of their Children after them And the God of Truth and Peace lead us by his Spirit into all Truth through him who is made unto us of God the Way and the Truth and the Life CERTAIN POSITIONS Out of the HOLY SCRIPTVRES Premised to the whole ensuing DISCOURSE WEE may fitly begin this Discourse with what the Reverend Elders say in their Preface to â—hâ—iâ— Printed Book That the Prayer of Epâ—phraâ— for the Coâ— ssians ought to be the Prayer and Labour of us all viz. That we may stand perfect and complâ—aâ— in all the will of God And it is a good Profession which they make saying We trust it is our sincere desire that â—is will all his will and nothing but his will may be done among us To the Law and to the Testimony we do wholly referre our selves and if any thing in the following Conclusions be indeed found not to speak according thereunto â—et it be rejected This doth encourage me to joyn with them in seeking the right path in this unfrequented way so far as the Glory of Gods Holiness and Grace together with the honour of his Truth may be manifested to be dearer to us then all Creature-concernments and Self-respects In order whereunto I conceive our principal inquiry should be what those more general Principles of Truth are which lie in the things controve ted and how they may be rightly applied using herein onely such Light as the Scripture affordeth by comparing one Text with another and depending on God in Christ for supply and assistance of the Spirit of Truth to lead us into these Principles and to teach us by them that thereby we may be brought to an universal harmony of Truth all the Lines of Truth however separated in the Circumference meeting together in these Principles as in their Centre and becoming one Point The finding out of such Principles and rightly applying them would make the way to Truth shorter the mystery of Truth clearer and the united force of Truth stronger against Errour a sweeter closing of Spirits among good men and the examining of other mens Opinions easier then walking after the larger Circumference of the voluminous Writings of men which lead us further from these Principles then the Scripture alone This is that which I would attain and am pressing after as in other Controversies so in these Questions For clearing the truth wherein I shall first propound certain Theses or Positions Secondly apply them in a way of Replying to their Propositions 1. The Theses or Positions propounded shall be these following and the like Position 1 The whole Scripture breathed of God holdeth forth a perfect Rule as of Righteousness toward men so of Holiness toward God in all things that concern his Natural and Instituted Worship that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3.16 17. Position 2 Jesus Christ the Apostle and Hâ—gh Priest of our Profession is to be considered by all holy Brethren partakers of the heavenly calling as not inferiour in his Office to Moses For as tâ—e Office of Moses reached to all the House of God and all the Service of it under the Law so Christs Office reacheth to all the Church of God and all the Service of it under the Gospel 2. And whatsoever Christ did institute or abrogate in the Christian Churches he did it by Gods appointment as Moses by Gods appointment gave out what he delivered in the Church of Israel 3. And Christ is no less faithful therein then Moses was Heb. 3.2 3. So that it is as unlawful for men to alter the Ordinances of Christ given to Christian Churches under the Gospel or to adde thereunto or to diminish ought therefrom as it was under the Law Deut. 12.32 Mat. 28.20 Position 3 Christ is not rightly considered nor duely esteemed except he be preferred as far above Moses as the Father hath counted him worthy of more Glory then Moses and as far above the whole Church as the Builder is above the House in honour and authority Mens authority being but Ministerial as Servants who are to act onely by direction and appointment Christs authority being Magisterial and Despotical which Prerogative he hath as he is Son of the Eternal Father by eternal generation Hence the Church is Christ's own House and he alone may dispose of it and of the Service thereof as it pleaseth him by altering the Mosaical Levitical Ordinances and appointing a more Spiritual and simple way of Worship in place thereof Hebr. 3.3 to 7. Joh. 4.23 24. 2 Cor. 11.2 3. Position 4 The Ordinances of God given by Moses for the Service of God under the first Tabernacle were imposed on the Jews until the time of Reformation at the coming of Christ who being come as the true Melchisedec changed the Levitical Ordinances into other more suitable to his Royal Priesthood Heb. 9.9 10. For the Priesthood being changed there is made of necessity a change of the Law Heb. 7.12 And having taken away that unsupportable Yoke calleth Believers under the Gospel to take his easie and sweet Yoke upon them Acts 15.10 Mat. 11.29 Position 5 Though the Covenant of Abraham was the same in substance to believing Jews under the Law and to Believers both Jews and Gentiles under the Gospel Rom. 4.11 12. And though the Kingdome of God be the same in substance which is taken from the unbelieving Jews and given to the believing Gentiles Matth. 21.43 yet the administration of the Covenant and Kingdome is not the same in all ages
ANOTHER ESSAY For Investigation of the Truth IN ANSVVER TO TWO QUESTIONS Concerning I. THE SVBJECT of BAPTISM II. THE CONSOCIATION of CHVRCHES By JOHN DAVENPORT B. of D. and Pastor of the Church of Christ at New-Haven in NEW-ENGLAND Matth. 17.5 This is my beloved Son â—eâ—r hâ—m 2 Cor. 13.8 We can do nothiâ—g â—gainst the Truth but for the Truâ—h 1 Thess 5.21 Prâ—ve all things holâ— fast that wâ—iâ—â— is good Tertul. de Vel. Virg. Veritati nemo praescribere potest non spatium temporum non Pâ—trocinium Peâ—sonarum non Privilegium Regionum ex his enim fere Consuetudo initium ab aliqua ignorantia vel simplicitate sortita in usum per successiâ—neâ— â—â—râ—oboratur ita adversus vâ—ritatem vindicatur Sed Dominus noster Chrâ—stâ—â— Verâ—â—â—tem se non consuâ—tudinem Câ—gnominavit Si semper Christus prior omnibuâ— aeque veritas sempiterna antiqua res est Viderint ergo quibus novum est quod sibi vetus est Cypr. Caecilio Epistâ—la Si solus Christus audiendus est non debemus attendere quid aliquis artenes fâ—ciendum putaverit sed quid qui ante omnes est Christus Prior fecerit faâ—iâ—â—dum praeceperit Iâ—em caeteri in Concil Carthag Stephano Scimus quosdam quod semel in biberint nolle depâ—nâ—re nec propositum suum sâ—cilâ— mutare sed salvâ— inter Collegas pacis concordie vinculo quaeda â—ro riâ— qâ—â—e apud se semel sint usurpata retinere Qâ—á in re nec nos cuiquâ—â— f â—imus aut legem damus cum habeat in Ecclesiae adâ—inistratione vâ—luntatâ—s suae arbitrium li e rum unusquisque Prâ—epoâ—itus râ—tionâ—m aâ—tus sâ—i Doâ—ino redditurus Amicus Sâ—â—rates aâ—icus â—lato magis amica Veritas Non eadem sentire boneâ— de rebus iâ—sdem inâ—clumi l â—uit semper amiâ—â—tâ—â CAMBRIDGE Printed by Samuel Green and Marmaduke Johnson 1663. AN APOLOGETICAL PREFACE TO THE READER IT was an Observation or an Inspiration rather of h ly a Cleâ—â—â—em a 〈…〉 â—â—tuâ—o 〈…〉 Bright in Apoc. 17. â— Brightman'â— That some faithf lones in a Wildeâ—ness should have the most clear Discoveries of the Abominations of the Man of Sin which Prophetick passage of that Reverend and Learned Writer some have applied unto those worthy Confâ—ssors in new-New-England who forsook theâ—r Countâ—y and Fathers houses and left a pleasant Land farre dearer to them then their lives for the Testimony of Jesus and upon no other account but onely that so they might see the Lord in his Sanctuary and Worship him whom their Souls love in the Beauties of Holiness where indeed they have seen him walking in the midst of his golden Candlesticks So much the more sad it is to consider that there should be any Declensions or Contentions amongst a People for whom the Lord hath done such wondrous things We hope that none will be so injurious and unreasonable as to impute it unto any defect in the Way even The good Old Congregational-Way of Government which these Churches have hitherto Professed that there should such Differences in judgement arise about things of a lesser moment Do we not know that even in the Churches Planted by the Apostles themselves there arose no small dissention Acts 15.2 Yea that there was a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. â— 39 Paroxysm between a Paul and a Barnabas Let Rome glory in her Peace against all Reformed Churches shall we therefore think that all our Foundations are out of course True it is our hearts cannot bâ—t mourn and bleed that ever it should be told in Gath or published in the streets of Askelon that there are any different Apprehensions amongst us And in that respect we could gladly have forboâ—n the Publication of the ensuing Essay Yet when we remember that b Opinionum vâ—rieâ—as 〈◊〉 oâ—inantâ—uâ—â—â—ntas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Variety of Judgements may stand with Unity of Affections and thaâ— Disputation is the way to finde out Trutâ— Ex collisione ingeniorum fit scintilla veritati and that d â—ui statuit alâ—â—â— pâ—â—â—e 〈…〉 stâ—tu 〈…〉 â—â—erit Sâ—n. Tâ—â—g He that judgeth a Cause before he hath heard both parties speaking although he should judge rightly is not a righteous Judge We are willing that the World should see what is here presenâ—ed Buâ— especially being perswaâ—eâ— that tâ—e Honour of God and of his Truth require this as a duty at our hands We durst not hinder what is here maintaiâ—ed fâ—om coming into light lâ—st we should one day have it laid unto ouâ— Charge that we did withhold the Truth in unrighteousness Aâ—d in very deed our Opinion of whâ—t is here by the Reverend Author assâ—rted is such as that we do believe it will tend to our rejoycing in the day of the Lord Jesus that ever we were made instrumental to bring the Truth into publick view whereby the World might fare the better for it We are to follow Peace but not with the loss of Truth But when Truth mâ—y be discovered without any hazard unto Peace and oneness of Affection is we hope the case is so in the publication of this Elaborate Essay we shâ—uld be very injurious indeed if we did not what in us lay to forward it Moreover what is here held forth ought to be regarded upon more accounts thâ—n one Salvian his Observation is too often found true that Men in reading Books look more at e â—alvâ—â—n de Aâ—crâ— l. 1. Quis then Quid scripsit who hath written then what he hath written If we respect either of these the following Discourse may be commended to the Reader The Author is a Commendation of the thing Written and the thing Written is a Commendation of the Author As for the Author His praise is in the Gospel throughout all the Churches and indeed His Works praise him in the Gates Well did Mâ— Cotton give this Testimony concerning him that He is a f Paventâ—rtus Judiciâ— â—â—â—dâ—tione 〈◊〉 sâ—â—gulâ—ri â—ruâ—â—ntia Cottâ—n 〈…〉 Apol. ad â—oâ—tâ—n Râ—ip Apollon Man mighty in Judgement and Learning and Singular Prudence And we d ubt not but those that love and honour him farre less then we do yet wâ—ll say that He is one of a thousand It is indeed an evil under the Sun to have men's persons in admiration so as to take any man's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a demonstration yet there are some Writings which are the more to be respected because of the Writer Logicians know that Testimonies are to be more or less valued according to the person Testifying And truly if there be any man amongst us whose words dâ—sâ—rve regarding for his sake that speaks them thâ—n so do the words of this Judiciouâ— Learned and Holy man Furthermore if we consider the Thing written it calls for due respect and reverence As that for-ever famous Dr. g Aâ—es ad 〈◊〉 in Twâ—ss 〈◊〉 c. contra Arâ—â—n Ames said of the most Scholastically-Learned Dâ— Twisse so may we
much more say that We are not amongst the number of those who can adde any thing by our Testimony unto the esteem of what is here maintained Nevertheless having diligently pâ—rused this Essay we hold it our duty to declare unto the World That we fully concurre as to the Summe and Substance thereof with what is here maintained and managed with great Wisdome and Piety and irrefragable Strength and Solidity We shall say no more to Apologize for our Publishing of this Reply But having this opportunity of speaking unto the World we deem it meet to adde something in the behalf of those who went under the Notion of Dissenting Brethren in the late Synod held at Boston We perceive that there are many things Objected against them and therefore that so their Cause may not thereby be prejudiced it is needful that something should be said for the removal thereof First it is Objected That there were but a few in comparison who Dissented from the major part of the Assembly Answ Suppose it were so Is Truth bound up to Number It was indeed a sore Temptation to Luther when it was Objected to him Tune solus sapis Is there never a wise man in the world but you It may be the same thing hath been as great a Temptation to some of us In the Council of Constance one of the Prelates said unâ—o that blessed Martyr John Husse h Hiâ—tor John Huâ—â—e fol. â—â— That he should never shew himself so Arrogant as to preferre his own Opinion above the Judgement of the whole Council Yet the whole Câ—uncil though it were an Vniversal Council erred and this one good man held the Truth against so many Which we do not mention as though we would prefer our own Judgements above others such a thought we abhor Neither is it in our intentionâ— any wayes to reflect upon those Honoured and Reverend Persons from whom we Dissented nay we look upon them as far better then our selves onely by this Iâ—stance given we may see that in a Council nay an Oecomenical Council a few nay one may dissent from all the rest and yet neither Ignorance nor Arrogance but Truth and Conscience be the gr und of it Iâ— the Nicen Council there was but one i Scâ—â—â— l. 1. c. 23. M gâ—â— cont 4. l. 7. pâ—g 86. Paphnutius who oppâ—sed all the rest of the Synod that had concluded upon a gross Errâ—ur And if we look into our own Nation there were but Five k Mr. Tho Gâ—â—dwyn Mr. Nyâ— Mr Sympâ—on Mr Buâ—â—â—ugh Mr. Briâ—gâ— Dissenting Brethren who maintained the Truth as we cannot but be perswaded about Church-Government against Seventy persons who were also woâ—thy of Respect and Honour Nâ—w though our Assâ—mbly was not so Numerous as that yet there were more then Five twice told who could not see sufficient Reason to apprehend as others did And that we are not singular in our apprehensions about these matters of Controversie now in agitation appears from these following Witnesses Blessed Mr. Cotton hath these very words l Mr. Cotton's Way of the Churches â—â—eâ—sured iâ— the Gâ—lden Reâ—â— of the Sanctuary pag. 81. Infants cannot claim right to Baptism but in the right of one of their Parents or both where neither of the Parents cannot claim right to the Lords Supper there their Infants cannot claim right to Baptism That Learned man and Renowned Sufferer for Christ under those Bloody Fathers as they would needs be styled the Prelates even Mr. Burton writes after this manner m Burton vindâ—c of Iâ—dependent Churches p. 62. It is not now under the Gospel as it was from Abraham unto Christ The Covenant was made with Abraham and his seed so as by virtue hereof all the Male-infants of believing Abraham were and ought to be Circumcised But now under the Gospel those onely are accounted Abrahams seed who profess the Faith of Abraham so as that the Covenant is Entailed onely to Believers now and so to their children Acts 2.39 If then the Parents refuse Christ they cut themselves off from the Covenant and therewith cut off their children And Mr. Beverly a late ingenious Writer speaking the judgement of the Congregational-men in England as farre as he had knowledge thereof hath such passages as these n Beverly against Timson p. 173 174. Let me beseech my Presbyterian Brethren to consider what sad advantage you give to bold Intrenchments upon the Lords Supper by your too loose Administring Baptism me-thinks you do but contradict your selves when you suspend from one Ordinance Signal and yet allow the other Ordinance of Baptism which is as Signal c. Nor was there ever any such inlargement of Baptism as is here pleaded for practised in any gathered Churches in England that ever we knew or could hear of Secondly it is Objected That we deny all Church-membership unto Infants which is a Principle of Anabaptism Answ Mr. Rutherfurd in his Reply to Mr. Hooker chargeth him with Principles of Anabaptism yet Mr. Hooker was never guilty of any such Opinions So are we charged with laying Corner-stones of Anabaptism but this is injuriously laâ—d unto â—ur chaâ—ge Yet let us not for fear of Anabaptism do worse even Defile our selves with Antichristianism We are willing to profesâ— that we look upon it as great a sin to baptize all Children for that is no less then o Duâ— Sacraâ—â—â—â—â—â—â—nâ—ur 〈◊〉 â—unt 〈◊〉 â—lâ—câ—un â—n Mal. 1. a violating of God as Jerome speak as to baptize no Children though both Opinions we think are sinful Neither câ—n we plead Guilty unto that Charge That we deny all Church-membership unto any Infants we onely deny that they are personal and immediate Members Indeed as personal Membership is taken subjectively so we say it is in Infants i. e. their peâ—sons are Recipients of the Adjunct of Church-membership But as personal Membership is taken formally i. e. for such as have by themselves in their own persons entred into Covenant with God and his People so Infants are not capable of personal Church-membership Iâ—'s strange to us to conceive that they should have this personal formal Membership and yet that they should not be subjects capable of formal personal Censures We neither do nor ever did deny That the persons of Infants of Believing Confederate Parents are brought under the Covenant onely we conceive that their Membership is p See the first Essay oâ— this Revâ—rend Author iâ— Manuscript Conjunct with and Dependent upon the Membership and Covenant of their Parents so as to live and die therewith Hence Mr. Cotton hath these words q Mr. Cottonâ— Holâ—ness of Church-members p. 63. The Membership of Children I mean Infants is founded in the Faith and Profession of their Parents Hence the Childes Membership may continue after the Parents decease because his Parents Faith and Covenant may live though himself be dead as 't is said Abel being dead yet speaketh So the Covenant and Faith and Prayers of a godly man
Baptized Members of the Church are not orderly Continued and Confirmed Members unless when they grow up to years they do before the Lord and his People profess their Repentance and Faith in Jesus Christ To say no more of this Renowned Parker speaking of the Interpretation of those words Laying on of Hands in Heb. 6.2 cites many judicious Writers whose judgemâ—nts he expresseth in words to this purpose g Pâ—rker â—e Pâ—â— F â—les in â—ap â—e 〈◊〉 E lesia 〈◊〉 Seâ—â— 9. â— 13. That they who were baptized in their minority when they are grown up after that the Church had approved their Faith by the Symbol of Imposition of Hands they were admitted Members of the Church This was according to sound Doctrine in the Primitive times as Parker saith Now we demand How they can be admitted as Members who are already as compleat and perfect Members as any in the Church But the ancient Doctrine wâ—s h Tertullian Antiquissimum uâ—issimum That Children who were baptized in their minority after they shall come to profess their Faith so as to be accepted of the Church may be admitted as Members Therefâ—re according to the ancient Dâ—ctrine Such children are not as compleat and perfect Members as any in the Church Yea therefore it follows That when they are Adult in case they do not by holding forth Faith and Repentance joyn unto the Church that then they â—o not retain their Membe ship whicâ— tâ—ey had in minority Fourthly it hath beâ—n Obâ— cted That we will not suffer Children to come under the Watch and Care of the Church Answ We are so farre from being of that Opâ—nion aâ— thâ—t we verily fear there is great guilt lies upon thâ— Churches â—â—câ—use â—hey have neglected their duty towards the Children in questiâ—n Iâ— is as clear to us as the Light at Noon or to use Tertullians pâ—r sâ— as if it were written with the Beams of the Sun Thâ—◠〈◊〉 special Care even Church-care and Inspection is due over thos Children that are Born within the Gates of Zion Hâ—ppy â—ight it be for us all if the issue of these troublesome Controversies might be onely to awaken Churches to stricter Watch and Diligence in Overseeing those Children that are in minority Onely we conceive that the Watch over them is to be Mediate according to the state of their Membership The Church is to see that the Parents do their duty toward their Children in bringing them up in the Nurture and Admonition of the Lord. i 〈…〉 And if when they shall be adult they do not bring forth fruits of Repentance and Faith then as the Fig-tree which did not bear fruit was to be cut down the Church is to disown them as having no part in the Lord and to declare that they by their unbelief have Discovenanted themselves But we see not sufficient warrant from the Word of God to proceed to a formal Excommunication of the Children in question because that is applicable unto none but those who have been in full Communion Now if this be all that is striven after That Church-children might be brought under Church-watch why sâ—ould the Contentions of Brethren be like the bars of a Castle that cannot yield Lastly it hath been Objected That the reason of our Dissenting from the major part of the Synod was Weakness and Ignorance and meer Wilfulness in that we could bring no Arguments but what were sufficiently refuted Answ The very same thing hath been said of those Worthy Champions who stood up for the Congregational-Way in opposition to the Assembly at Westminster that k See tâ—esâ— wordâ— in The 〈◊〉 aâ—â—inst 〈…〉 P. p 21 â—â— Their Arguments were weak and ridiculous and had been Confuted and sufficiently answered and that themselves were Self-conceited and Obstinate But these Criminations were unworthy Calumniations It was a common Reproach cast upon the Christians of old That they were all weak and unlearned men which made Jerome write that Book De viris Illustribus So Stapleton makes no bones to call Whitaker An Asse and A Fool. And the same hissing of the Serpent have we seen in the Prelates against the Renowned Non-Conformists But we suppose their saying so did not prove it was so Nevertheless we are content to accept of the Charge when we are charged with Weakness and Folly Let us be fools for Christs sake or for his Truth Let us fall so the Truth may rise let us sit in the dust so that Truth may sit in the Throne We deserve not to be otherwise esteemed then as Weakness and Ignorance it self Yet let us not be reputed Obstinate and such as are and will be blinde because we dare not betray the Truth and sin against our Consciences For our weightiest Reasons never were Answered unto any tolerable satisfaction even to this day If it be demanded here What our Reasons were why we accorded not with the major part of the Synod We shall by the help of Christ and in the fear of God declare what our chief Reasons were which caused our Dissent which when they are Answered we shall lay down our Opinion as knowing that it is Nullus pudor ad meliora transire 1. The Synod did acknowledge That there ought to be true saving Faith in the Parent according to the judgement of rational charity or else the childe ought not to be baptized We intreated and urged again again that this which they themselves acknowledged was a Principle of Truth might be set down for a Conclusion and then we should all agree But those Reverend Persons against whom we placidly disputed would not consent to this though our Unity lay at the Stake for it 2. We have not Warrant in all the Scripture to apply the Seal of Baptism unto those Children whose Parents are in a state of unfitness for the Lords Supper Those Acts 2.41 who were Baptized continued breaking Bread also ver 42. 'T is granted That those Children were Circumcised amongst the Jews whose Parents were for a time debarred from the Passeover but that was onely upon accident of Ceremonial Uncleanness which alters not the case for Unless the father were in a state of fitness for the Passeover he was not fit to have his childe circumcised The like may be said concerning the Gospel-Passeover and the Gospel-Circumcision Neither do we reade that in the Primitive times Baptism was of a greater latitude as to the Subject thereof then the Lords Supper but the contrary The l Catechun eni ad Baptisterium nunquam admittendi sunt Concil Araus c. 19. Catechumeni were not to be Baptized before they were fit for the Lords Supper And thence when through the darkness of the times the Lords Supper was not administred except at Easter as 't is called the m Concil Gern dist 4. Baptism of the Catechumeni was deferred until then also In the Dawnings of Reformation in England our Juell could plead against Harding that n Juels Reply to Harding p.
553. Baptism was as much to be reverenced as the Sacrament of the Body and Blood of Christ Nay in former Ages some Churches have been so far from extending Baptism further then the Lords Supper as that they have committed a grievous Errour in administring the Lords Supper unto Infants So it hath been in the Churches of o Dav. Chytra Bohemia and in p Paul Odâ—rbor de relig Russor Russia And this was maintained by Austin and Innocentius and q See Fulk Annot on Joh. 3.5 all the Churches in their time Which Testimonies we produce to shew that former Ages have been farre from looking upon the Lords Supper as being of a more sacred nature then the other Ordinance of Baptism Indeed of lâ—te there have been those who have made Baptism of a far larger extent then the Lords Supper This hath been one practical Difference between Congregational-men and Presbyterians whom the Lord unite in the Truth in thâ—t the Congregational-men would baptize the Children of none but such whose Parents were fit for the Lords Supper when-as the Presbyterians would Baptize the Children of such whose Parents were not fit for the Lords Supper and their promiscuous Administration of that Ordinance was very grievous unto their Congregational Brethren See Beverly against Timson 3. The Parents of the children in question are not Members of any instituted Church according to Gospel-Rules because they were never under any explicite and personal Covenant To prove which we reason thus If this second Generation do retain their Membership by virtue of their Parents Covenant made for them in minority then in case all the pro-Parents were dead this second Generation would be a true Church of Christ without any further Act or Covenanting But this second Generation are not a true Church of Christ without some further Act. Ergo they do not retain their Membership If they are a true Church of Christ then they have Power to Vote in Church-affairs as to chuse Officers and to cast out Offenders and the like because every true Church hath this power given to them by the Lord Jesus who is the onely Head of his Church But they have no such Power say the Synod who do expresly r See the Answ to 21 Questions exclude the persons in question from the Lords Supper and Voting Therefore we conclude that they are no true Church of Christ Therefore the persons in question do not retain their Membership therefore their children ought not to be Baptized 4. It is not Meer Membership as the Synod speaks but qualified Membership that gives right unto Baptism For the evincing whereof we argue thus John's Baptism was Christian Baptism as all our Divines maintain against the Papists John's Baptism might not be applied unto some who were standing Members of the visible Church because they were not qualified with Repentance Luke 3.8 7.30 Therefore Christian Baptism is not to be applied unto such as stand Members in the visible Church if they be not qualified with fruits of Repentance This seems to us to cut the Sinews of the strongest Arguments which are brought by the Synod for the Enlargement of Baptism for their strongest Argument is the Membership of the Children in Controversie when-as it seems to us that the Scripture doth not acknowledge any such Meer Membership as they speak â—f And besides that the case is clear in our apprehension from the Instance given That 't is not Meer Membership but qualified Membership that gives right unto this Divine and Sacred Ordinance 5. That which will not make a man capable of receiving Baptism himself in case he were unbaptized doth not make him capable of transmitting right of Baptism unto his childe It is a Ruled case Å¿ Mr. Hooker Survey paâ—t 3. p. 17. That he that hath not Title himself unto any Priviledge cannot entitle another The Lawyer saith Acts à non habente potestatem are invalid But all that the Synod hath said will not give a man right to Bapâ—ism himself in case he were unbaptized for a man may be an unbeliever and yet come up to all that the Synod hath said in their fifth Proposition and more too Ergo all that the Synod hath said is not enough to make a man capable of transmitting right of Baptism unto his childe The judgâ—ment of that famous Martin Bucer alledged and approved by Parker is worthy our consideration who maintained that t Bucer de regno Christi in cap. de Confirmatione Parker ubi supra None ought to be confirmed Members of the Church besides those who do hold forth not onely verbal Profession of Faith but apparent Signs of Regeneration Nay these great Divines say Thâ—t if there be not tam necessaria signa fidei quam publica solennis Professio as well such signs and outward appearances of Faith as shall necessarily argue â—s farre as men can judge that there is truth in the heart as a publick solemn Profession the Church ought not to accept of the Professions of such persons so as to confirm them in their Membership If the Synod would but have expressed as much as this there had been no Dissenting on our parts Here also we cannot but take notice that the judgement of that worthy and for-ever famous Mr. Cotton was as ours is for his words are these u Holiness of Church-members p. 93. I conceive more positive fruits of Regeneration are required in the Church-members of the New Testament then of the Old 6. The Application of the Seal of Baptism unto those who are not true Believers we mean visibly for de occultis non judicat Ecclesiâ is a Profanation thereof and as dreadful a sin as if a man should administer the Lords Supper unto unworthy receivers which is as w Instit l. 4. c. 12. Calvin saith as sacrilegious impiety as if a man should take the Blood or Body of Christ and prostitute it to dogs We marvel that any should think that the Blood of Christ is not as much profaned and vilified by undue Administration of Baptism as by undue Administration of the Lords Supper Yea that saying of Austin's is solemn and serious x August co Fulgent c. 6. Qui indignè accipit Baptisma judicium accipit non salutem He who receives Baptism either for himself or his childe unworthily is guilty of the Blood of Jesus as well as he who receives the Lords Supper unworthily And the same Austin in his Book de Fide operibus pleads for strictness in the Administration of Baptism and so did Tertullian before him 7. It hath in it a natural tendency to the hardening of unregenerate creatures in their sinful natural condition when Life is not onely Promised but Sealed to them by the precious Blood of Jesus Christ y Baptisma totum foedus gratiae obsignat fidelibus Ames Med. l. 1. c. 40. Thes 6. Baptism is a Seal of the whole Covenant of Grace as well as