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
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
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