Investigation of Truth on Baptism and Consociation of Churches, Essay 1

Investigation of Truth on Baptism and Consociation of Churches · Essay 1

p. 1CERTAIN POSITIONS Out of the HOLY SCRIPTƲRES, Premiſed to the whole enſuing DISCOURSE.

WEE may fitly begin this Diſcourſe, with what the Reverend Elders ſay (in their Preface to …h…i… Printed Book) That the Prayer of Ep…phra… for the Co… ſſians, ought to be the Prayer and Labour of us all, viz. That we may ſtand perfect and compl…a… in all the will of God. And it is a good Profeſſion which they make, ſaying, We truſt it is our ſincere deſire, that …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, …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 onelyonly 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 p. 2of 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 H…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 t…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 p. 3worthy 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 onelyonly 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, but varied according to the different times, wherein the Church hath been gathered; the progreſs thereof, in that variety, being from leſs perfect, before the coming of Chriſt, to more perfect, after his coming: the former was more external and carnal, Heb. 9.10. the latter more internal and ſpiritual, Ioh. 1.17. that was accommodated to the ſtate of the Church being a childe; this to the ſtate of the Church being an heir grown to full age, Gal. 4.1, to 5.

Poſition. 6 Though Baptiſm is come in the place of Circumciſion, and therefore infants of Confederates are now to be baptized, as then they were to be circumciſed, they both being outward Seals of p. 4the ſame Covenant in ſubſtance, Col. 2.11, 12. Rom. 4.11. Yet, neither muſt we look at Circumciſion as it was of Moſes, but of the Fathers, I h. 7.22 nor at every ſubject of Circumciſion, as the ſubject of Baptiſm extenſively. Circumciſion was extended to all that were born in the houſe, and bought with money, Gen. 17 12, 13. But Baptiſm is limited to believing Iews and their children, and to ſo many as the Lord our God ſhall call, Acts 2.38, 39. 1 Cor. 7.14. Your children are holy; he ſaith not, Your ſervants, …c.

Poſition. 7 The Rules accommodated, by Ieſus Chriſt our Lord, for the manner of applying the Covenant, and of adminiſtring the Kingdome of God, under the Goſpel, concern either the conſtitution and ordering of Chriſtian Churches; or the propagation and continuing of them; or their communion together. In all which, both the Truth, and the Arguments for confirmation of it, muſt be drawn expreſly, or by good conſequence, from the New Teſtament, in ſuch particulars wherein we have Chriſt's appointment, or the Primitive Churches, planted or approved by the Apoſtles, for our Patterns. Not from the Old Teſtament, further then they may be inferred thence by parity of reaſon, M…t. 28.20. 1 Tim. 3.14, 15.

Poſition. 8 The Rules given of Chriſt, 1. Concerning The Conſtitution of Chriſtian Ch…rches, are 1. That the Matter of them muſt be, if adult, approved Believers, Acts 5.14. if infants, or children in minority, ſuch whoſe Parents (both or one) are orderly, and viſibly joyned to the Church of Chriſt, Acts 2.39. 1 Cor. 7.14. 2. That the Form of them, muſt be their viſible confederating with the Lord Chriſt, as the Head of the Church, and one with another mutually, to walk together according to his Rules, for the attainment of the ends of Church communion, 2 Cor. 8.5. 1 Pet. 2.5.

Poſition. 9 The Rules given by Chriſt for The Ordering of Chriſtian Churches, are, 1. In general; that all Goſpel Ordinances be diſpenſed and adminiſtred according to Goſpel-Precepts and Patterns, Col 2.5, 6. 2. In particular; 1. That fit perſons be orderly admitted into this holy Fellowſhip, by the Door, which is Chriſt believed on and profeſſed, Ioh. 10.7, 9. 2. That Officers appointed p. 5by Chriſt be regularly choſen and ordained, and that the Elders, both Teaching and Ruling, eſpecially Teaching, be ſingularly loved, and honoured with double honour, and obeyed, 1 Tim. 3. T…t. 1 Ph l. 1.1. Acts 6.6. & 14.23. 1 Theſſ. 5.12, 13. 1 Tim. 4.17, 18. Heb. 13.17. 2. That the Members exerciſe mutual Watchfulneſs one over another, Heb. 10.24, 25. with mutual Submiſſion of one to another, and of every one to the whole Body, 1 Pet. 5.5. 3. That the viſible Seals, inſtituted by Chriſt for Goſpel-Churches, which are onelyonly two, Baptiſm, and the Lords Supper, 1 Cor. 12.13. be adminiſtred by the Teaching Officers, according to Chriſts Inſtitution, Mat. 28.19. 1. Baptiſm is to be adminiſtred by Chriſts Ordinance to Diſciples, ibid. Viz. 1. To grown perſons not before baptized, after their holding forth their Repentance and Faith in Chriſt, and voluntary taking hold of the Covenant for themſelves and their ſeed, Mat. 3.6. Luke 3.3. Acts 8 37, 38. & 2.38, 39. 1 Cor. 12.12, 13. Theſe, for diſtinction ſake, I call Immediate Members. 2. To their infant-ſeed or children in minority, who alſo are members in the right of their Parents covenanting for them, Acts 2.39. 1 Cor. 7.14. theſe I call Mediate Members; becauſe the memberſhip which they have is Mediante Parentum foedere: therefore, theſe being grown up, muſt be admitted into immediate fellowſhip, and full communion with the Church, by their perſonal faith held forth to ſatisfaction of the Churches charitable diſcretion, and by their taking hold of the Covenant for themſelves and their ſeed, as their Parents before them did; as it is propheſied of Goſpel-Churches in Iſa. 56.6, 7. & 62 5. 2. The Lords Supper is to be adminiſtred according to Chriſt's Inſtitution, in reference both to the Ordinance it ſelf, 1 Cor. 11.23, to 27. and to the Communicants, ver. 27 to 32. 4. That Church-cenſures be applied to delinquent Members, in private offences, according to Mat. 18 15 to 18. and in publick criminous Scandals, according to 1 Cor. 5.11. Rev. 22.15. but ſo as the publick judgement be, not by the Elders alone, but, together with them, by the Fraternity, 1 Cor. 5 12.

Poſition. 10 The Rules given of Chriſt, for the Propagation and Cont…nuing of Chriſtian Churches, are properly ſuited to their Congregational p. 6and Spiritual ſtate. They are not the ſame with thoſe before the Law, when the Church was onelyonly in Families, nor with thoſe under the Law given to the Church of the Jews: in both which the Church was to be propagated, and continued by natural generation, in a lineal deſcent, from Noah, by Shem; and from Abraham, by Iſaac and Jacob, till the coming of Chriſt; this way beſt ſuiting to a Domeſtical and National Church, in their reſpective conſtitutions. Chriſtian Churches are of neither of theſe ſorts, but are, by Chriſt's appointment, caſt into a Congregational, and more Spiritual Form; and therefore, are not capable of being propagated and continued, in a lineal ſucceſſion, by natural generation, ordinarily: but muſt be propagated and continued 1. In adult perſons, by Regeneration viſibly manifeſted to the charitable diſcretion of the Church, Joh. 3.3, 5. being wrought in the working of Faith in Chriſt, Joh. 1.12, 13. and made viſible, by a right conf…ſſion and profeſſion of Faith, both quae creditur, Rom. 10.10. and quâ creditur, Gal. 3.26. 2. In their infant-ſeed, by their Parents covenanting for them; to the end, that ſuch, being engaged to God in their infancy, may be thereby engaged and excited the more to give up themſelves to God in Chriſt, when they come to years of diſcretion, not by conſtraint, but willingly, Pſal. 110.3. through the operation of God working Faith in their hearts, Col. 2.12. by the Spirit, who is a voluntary Agent, and therefore likened to the wind which bloweth where it liſteth, Joh. 3.8. Sometimes in ſome of the next poſterity, yet not in all, 2 Joh. 4. ſometimes in the Grandmother, and Mother, and childe; as in Timothy, 2 Tim. 1.5. Accordingly the Church muſt make a difference of children grown up, where God makes a difference, as he did between Jacob and Eſau, Mal. 1.2. and receive onelyonly ſuch whom Chriſt receiveth, Rom. 14.1, 2.

Poſition. 1 The Rules given of Chriſt, Concerning the Communion of Chriſtian Churches, are, 1. Concerning the Ground of it; which is their Spiritual Union under one Head, Chriſt, Eph. 1.22 23. in one Body, one Spirit, one Hope of their calling, one Lord, one Faith, one Baptiſm, one God and Father of all, and they muſt endeavour to keep the unity of the Spirit in the bond of peace, Eph. 4.3, 4, 5, 6. As they have one common Faith, Tit. 1.4. ſo they muſt p. 7contend earneſtly for the faith once given to the Saints, Jude, ver. 3. They have alſo one and the ſame Rule, Gal. 6 16. The ſame Officers, in all Churches, Tit. 1.5. The ſame Ordinances and Decrees, 1 Cor. 7.17. & 16.1. Acts 16.4. The ſame Order, Col. 2.5. The ſame Doctrine, 1 Cor. 4.17. & 15.11. Gal. 1.7. which all the Churches muſt hold faſt, Rev. 3.3. and renounce all other Doctrines, Gal. 1.8, 9. 1 Tim. 1.3. & 6.3.14.

2. Concerning the Manner of it; for, as the Church generally conſidered, is the Mother of all the faithful, Gal 4.26. ſo particular Churches are Siſters each to other, Cant. 8.8. and there is a Brotherhood of viſible Saints throughout the World, 1 Pet. 5.9. Hence the manner of their communion muſt be ſocial, as between equals, none exerciſing juriſdiction and authority over another. Par in parem, non habet imperium. The giving of Laws to the Churches is Chriſts Prerogative, I…m. 4.12. who hath alſo committed the Keyes of the Kingdome of Heaven to each particular inſtituted Church, to be exerciſed by each Church within it ſelf, without dependance upon the Authority of other Churches in re propriâ, Mat. 16.19. 1 Cor. 5.12.

3. Concerning the Things, wherein this communion muſt be exerciſed, 1. In general; in mutual Helpfulneſs, according to God, by mutual care one of, and for another, 1 Cor. 10.24. Phil. 2.20 21. 2. Particularly, 1. By Spiritual Helpfulneſs, and care exerciſed

1. In mutual Prayer, and endeavours for their edification, Cant. 8.8, 9. 1 Cor. 12 7. 1 Pet. 4.10, 11. and for their confirmation and eſtabliſhment in the truth, Acts 15.41. & 16.4, 5. and for ſtrengthning each other in the regular application of Church-cenſures to their delinquent Members, 2 Theſſ. 3.14. 2 Tim. 4.15.

2. By outward Supplies unto their Neceſſities, Acts 11.29. Rom. 15.26, 27. 2 Cor. 8.2, &c. throughout that Chapter.

3. By their mutual care to avoid Offences, 1 Cor. 10.32.

4. That, when a Church findeth need (in reſpect of want of light or of competent conſent within it ſelf) it is their duty to ſeek help by the counſel of ſome other Church or Churches, and the other Church or Churches ought to give it, in a brotherly p. 8way, from the Word of God, not by the Elders apart, but in the preſence, and with concurrence of the Brethren, Acts 15.4, 22, 23. nor may they bind ſuch a C…urch to reſt in their determination, further then the ſame ſhall be found, upon ſearching the Scriptures, to ſeem g…od to the Holy Ghoſt, as well as to them, Acts 15.28. or, if Neighbour-Church…s finde it ne…eſſary, to offer their helpfulneſs to a Church, in caſe of the Officers Male-adminiſtration, or of Errours, and Scandals, and Schiſms, and the like caſes, to prevent the infection of themſelves, or to remove corruption from ſuch a Church, which, being obſtinate in their way, ſeeketh not for help, the Neighbour-Churches ought to exerciſe the Comm…nion of Churches, by enquiring to finde out the truth, and by admoniſhing the offending Church, in a brotherly way; whereunto that Church ought to ſubmit according to God, R…m. 16.17 G…l. 2.11-14. And, if it obſtinately perſiſteth in ſcandalous Evils, after convincing light held forth, the offended Churches may renounce communion with them, to avoid fellowſhip in their ſin, Eph. 5.11 1 Tim. 5.22.

Poſition. 12 The Rules given by Chriſt to Chriſti…n Churche, in the Premiſes, and the l…ke, are to be Received by all the Churches, and the Members of them, and to be obeyed, as his Laws and Commandments, who is our …ne Law-giver. In obſerving whereof, and not otherwiſe, the Purity and Peace of Chriſtian Churches will …e preſerved, by the bleſſing of C…riſt, Iam: 4.12. Mat: 28.20. 1 C…: 14.37. 1 Tim. 6 13. Gal: 6:16.

Theſe, and the like, being general Principles of Truth, the particular Determinations of the Synod, in the Two Queſtion…, are to be Examined by them; and ſo far, and no further, to be Approved and Rece…ved, as a conſent and harmony of them with theſe, may be cleared to the conſciences of men rightly informed which may be manifeſted by a right application, and compari…g them together.

2. The Application of the former Theſes or Poſi…ions to the Queſti…ns and Anſwer…, as they are ſtated and expreſſ…d by the Reverend Elders, in their Printed Book, followeth.

p. 9The firſt Qu…ſtion propounded to them by the Honoured General Court, was,

"Queſt. 1. Who are the Subjects of Baptiſm?

"Anſw. The Anſwer may be given in the following Propoſitions.

Which are ſeven in number.

Propoſ. 1 They that according to Scripture, are Members of the viſib e Church, are the Subjects of Baptiſm.

Propoſ. 2. The Members of the viſible Church, according to Scripture, are Confederate viſible Believers, in particul…r Churches, and their infant-ſeed, i. e. children in m…nority, whoſe nex… Parents, one or both, are in Covenant.

Reply. I cannot approve the two firſt Propoſitions, without ſome change of the terms. In the firſt, thus; they that, accord…ng to Chriſt's O…d…nance, are regular, and actual Memb…, &c. The ſecond, thus; The actual and regular Members of th… viſible C…urch, acco…ding to Chriſts Ordinance, ar…, &c. The nec…ſſity of this alteration will appear, if, either the p emiſed Poſitions be duely co ſidered▪ wherewith theſe Propoſit on… w…ll not otherw…ſe agree: or, if the Proofs alledged by them from Scripture for co…firmation of theſe two Propoſitions, be duely ex…mined; o…, if what is hereafter to be Replied unto the following Prop…ſitions, ſhall be duely weighed.

Propoſ. 3. Th… infant-ſeed f confederate viſible believers, are Members of the ſame Church with their Parent…, and when grown up, are perſon lly under the Watc…, Diſcipline and Government of the Chur…h.

This Propoſition c…nſiſteth of two parts, both which they endeavour to prove diſtinctly.

1 Th…t …hey are Members of the ſame Church wi…h heir Parent] This may paſs in a rig t ſenſe, being underſtood of Medi…te Member, in and by th…ir Parents covenanti…g for them, in their infancy, or minority. I ſhall no oppoſe it.

2 That when h…y are g own u…, hey are pe ſ…n lly under the W…ch, D ſcipline a…d Government of the Chur…] This expreſſi…n c…ll… for ſerious conſideration, and the Proofs of it …e…ui…e due ex…ina…ion. 1. F r the Exp…ſſion the meaning of …t …ms to be this; That when the child…en, that were baptized in their p. 10minority, are grown up to years of diſcretion, or become men, they are Members, (or, as they ſpeak afterw…rd, … Membe… ) and by that memberſhip, are under the Watch, Diſcipline, and Government of the Church. But what memberſhip is th…s? Their memberſhip, in their minority, w…s m…d…te, in and by their Parents covenanting for them, as themſelves ſay in pag. 14. and anſwerably, they are under t…e Watch of the Church in and by their Parents, who are immediately, and perſonally u…der the Watch, D ſcipline and Government of the Church, which is to ſee that the Parents do their d…ty, and perf…rm their Covenant for them, in b i…ging them up in the nurture and admoni…ion of the Lord, Eph. 6.4. and to help them therein.

B…t by what right are they perſonally under the Watch, D…ſcipl…n…, and Government of the Church? No… by their Parents Covenant: for that was theirs onelyonly in their inf…cy, and minority; becauſe then they were not capable of covenanting for themſelves perſon…lly. It remains then, that, when grown up, they m…ſt be, eith…r not members of the Church perſonally, or members by their perſonal coven…nting for themſelves and theirs, as other adult perſons muſt be, who offer themſ…lves to Church-fellowſh…p: Elſe, though they were members o… the ſame Church with their Parents, in their inf…ncy, and minority; yet they continu… not members, when grown up, not are p…rſonally under the Watch, Diſcipline, and Government of the Church, by their ow… fault. But they ſay the contrary is manifeſt. Therefore let us examine their Argum…nts.

Arg. 1. Chi…dren w…e under Patriarchal and Moſaical Di…c…pl ne of ol…, Gen. 18.19. & 21.9, 10, 12. Gal. 5.3. and theref…e under Cong…eg…na… D c…p…ine now.

Reply 1. The Tex s alledged do not prove the Antecedent. 1. Abrahams command ng his ch…ldren and houſh…l… after him, to keep the w y of t…e Lord, &c. doth not neceſſ…rily infer Church-d…ſcipline: It being enjoyned to all Fathers of Famil…e…, in the National Church of …r… ▪ D…ut. 6.7. & 11 19. and in the Congre…ational Church…s of Chriſt, under the Go pel, …. 6.4, 9. within t…eir own Families, where they have not power to exerciſe Church-diſcipline: or, if any fart…er thing was meant, p. 11it may be applied to the command concerning Circumciſion, as …en. 17 26, 27. 2. That in Gen. 21 9. where Iſhmael, who was bo n after the fleſh, perſecuted Iſa…c w…o was born after the Spitit, and was therefore caſt out of the Church, in A…ra…ms Family, is improved by t…e Apoſtle to another purpoſe, in Gal. 4.22-29 nor doth it prove their Propoſition. For Iſhmael was not circumciſed at e…gh… daye… old, but when he was thirteen years old: and therefore may be thought to be circumciſed upon his p… ſ na… t…k…ng hold of th… C…vena…, as other grown perſons in the family d d, the…e being nothing ſaid in that ſtory to evince the contrary. To which opinion Poly…a…pus Lyſ…rus ſeemeth to incline. If it was ſo, then there is a man…feſt difference between Iſhmael… caſe, and the children of conf…derates, baptized in i…fancy: for Iſhmael was admitted into Churc…-f…l owſh…p and full communion, by his perſonal covenanting, whereupon he was circumciſed being grown up to y…ars of diſcretion, and ſo might be regularly excom…un cat…d, which they who never were in f…ll communion may not be. 2. To pr…ve that children were under Moſ…ical diſcipline of ol…, they p od…ce onelyonly one Text, Gal. 5.3. where the Apoſtle ſpeaking of ci…cumc…ſion, (not as it was given …f God, and rightly uſed by Ab…aha…, as a ſeal of t…e righteouſneſs which is by fai…, R…m 4.11. but as it was abuſed by falſe Teachers, to eſtabliſh Juſtification by the works of the Law) teſtifieth to every m…n that is circ…mciſ…d, …hat he is a debtor to do he whole Law, and …hat t…er…f…r… Chr…ſt ſ…all pr…f… them nothing. Becauſe he that ſeeke…h Righteouſneſs in Circumc…ſi…n, is bound, by like reaſon, to ſe…k it in other works of the Law. Therefore this text doth not prove that, for w…ich it is all…dged, viz. t…at children circumciſ…d in infancy, were, being grown up under the external Moſaical Watch, Diſcipline, and G…vernment of the Chu…ch.

Reply 2. Their Argument alſo is to be denied: Becauſe, if the Antecedent were more manif … ly true then it is found t… be; yet t…e Conſequent is not good. …or there is not …ar …all…, the like reaſon of thoſe Patriarc al, and Moſaical C…urches, and Congregati…nal Churches under the Goſpel. The m…mbe…s of the Church, in the Patriarch… f…, were to conti…u… i… communion p. 12with the Church, from their being circumciſed all the dayes of their life, until they were caſt out, as perſ…cuting …ſ… mael was, or voluntarily departed from it, as pr…fane Eſau did, together with his p…ſterity; which was ordered by Gods ſpecial Providence to ſeparate the Iſhmaelites and Edomi… f om the Iſ…a…lites, of whom, as concerning the fleſ…, Chriſt came, Rom. 9.5. As for the Church of Iſrael, under Moſes, 1. We do not reade of any Ordinance g ven them f…r caſting out their members for ſins againſt the Moral Law; as we finde it to be commanded and pract ſed under the Goſpel, 1 Cor. 5.4, 5 11. 2. The grown members of the Church of Iſrae…, under Moſes, were brought under ſuch Diſcipline, as was eſtabliſhed in that Church, by a ſolemn Covenant, whereof all adult perſons were, by Gods Ordinance, to take hold perſon lly, and to have full communion with that Church in all Legal Ordinances, D …t. 26.16, 17, 18. But we have no ſuch Ordinance, under the Goſpel, whereby the grown children of Chriſtian Churches are members in full communion or, as meer members, brought under Church-diſcipline, and Government, in Congregational Churches.

Arg. 2. They are within the Church, or Members thereof: and therefore ſubject to Church-judica…ure, 1 Cor. 5.12.

R ply. The Argument is to be den…ed, in their ſenſe; nor doth the text prove it: for that text ſpe…keth of men that are members in full communion. Such an one w…s that …nceſtuous Corinth…a…, till he was taken away from amon… them by Excommunication, 1 Co. 5.1, 2, 5. and ſuch were they who were afterward ſpoken of in ver. 11. who were called Brethre…, in reſpect …f th…i… f…ll communion w…th t…e Church, before they were put, by the juſt cenſure of the Church, into that ſt…te, wherein the mem…e s are forbidden to eat with …hem. And of that Church-jud…catu e he ſpeaks in v…r. 12. ſaying, D not y… …d… them that … wi hin▪ vi…. in full memberſh p, as well of all other Ordinances, as …f Cenſures. And indeed, ſeeing Excommunication is the caſting out from communion; How can any be f…rmally excommunicated, w…o were never in communion and ſo with…n the Church? Now themſelves deny ſuch com…un on to the adult perſons, whom they call meer members, to d…ſt…nguiſh them fro… p. 13members in full communion: therefore not ſubject to Judicature of the Church according to the meaning of that text.

Arg. 3 They are Di cip…, and therefore under D ſcipline in Ch…ſts School, Mat 28.19▪ 20.

Reply. Though all Church-members are Diſciples; infants, foe…erall, in and by their Parents covenanting for them; and adult p…rſons, perſ…ally, by their covenanting for then ſelves, and t erefore both are under the Diſcipline of the Church ſuitably t… h…ir memberſh p: the firſt, in and under their Parents; the ſ…cond, in and by th mſelves, being in full commun…on with the Church; Yet I do not finde any where in S…ript…re, that ſuch adult p…rſo s as they call meer Members, are ſtyled Diſciple, or accounted Memb…s. The adult perſons in M…. 8 20. muſt obſerve and do all Chr…ſt commandment…; th…r…fore the Diſciples there intended, with reference to adult perſons, are members in full commun…on.

Arg 4. They are in Church-covenant; th…r…fore ſubject to Church-power, Gen. 17.7. with 18.19.

Reply. They are not in covenant …e fu…, be…ng ad…lt▪ and not admitted into C…urch-communion, in …ll the O…d n nces; therefore are not ſubject to Church power. That …ext in …en 17.7. hath reſp…ct eſpecially to Iſaac, v…r …9. for in Iſ …c was Abr… hams ſeed to be called, Ge…. 2….12. So the ch…ldren of the fl…ſh are not the children of God, but th children of the prom…ſ… are accounted for the ſeed, Rom. 9.8. and, The Gentiles are adopted through faith in Chriſt. Gal. 3.26. for it is in Chriſt (either apprehended by pe ſonal f…ith, as in adult p rſons or co…prehending ch…ldren in t…eir Parents Covenant) that the Covenant is everlaſti…g, and ſo to be perpetu…lly continued in the ſubſtance of it; though by mutable ſi…ns. J… us. The Covenant of Grace is eternal, though it was to be v…ſibly ſealed by circumc…ſi…n, t…ll the coming of C…r…ſt, and after the comi…g of Chriſt by Baptiſm perpt…ally unto t…e end of the World. There is no difference between us, concerning the infant-ſeed, but onelyonly concerning adult pe…ſons, who ar…, by age in a capacity of covenant ng for themſ…lves and theirs. Let theſe approve th…n faith in Chriſt, to the charitable diſcretion of the Church, and ſo be r…ceived into Covenant, p. 14and Church-communion perſonally; and then, and not oth…rwiſe they are r…gularly ſubject to Ch…rch-power. Their ſecond proof from Gen 18.19. hath been ſpoken to before, when I examined their fi…ſt A…gument for this third Propoſiti….

A…g. 5. They a…e Subjects of the Kingdome …f Chriſt; and th…efor… under the Laws and Government of his …ingdome, Ezek. 3 25 26

Reply. This A…g…ment may juſtly be retorted againſt themſelves, and …he Pro f of it. For, th Subjects of Chriſts Kingdome there meant, are voluntary Subj…cts, according to that Propheſie in …ſal. 110 3. and ſuch Subjects have full communion in all p…iviledg…s of Chriſts Kingdome, and ſo under the Government of …t But they deny that the meer Mem er…, of whom they ſpe…k, have communion in all the priviledges of Chriſts Kingdome. Therefore, they are not under the Laws and Government of it, and by Conſ…q…ence they are not Subjects of it.

Arg. 7. Baptiſm leaves the b…ptized (of which number theſe ch…ldren are) i… a ſtate of ſubjection to the authorita…ive teaching of Chriſts Min…ers, and to the obſervation of all his commandments, Mat. 28.19, 20 and therefore in a ſtate of ſubjection unto D cip…ine.

Re…l. This is not another Argumen…, but t…e ſ…me wit… the third Argument, thou h clothed with other words. Th… f…re the ſame Anſwer may ſerve for this alſo.

Arg. 7. Elders are ch…rged o take h…ed …nto, …nd to feed (i. e. b…h to Teach and Rule, comp…r… Ezek 34.34.) all the Flock, r Church, over which the Holy Gh…ſt …a h m…d… them O…e ſ ers, Acts 20.28. Th…t child…en are a part of the …l…k, was p…oved bef re: an… ſ… P…ul …cco…nts then, writing to the ſame Fl…ck, or Church of Epheſus, Ep. 6.1.

Rep…. Be it ſo that children are part of the Flock which is all that I finde b…f…re proved and tha… Elders are cha…ed to t…ke heed, and to feed (… e. b…th T…ach and R…l… ) all th… Fl…ck ſuitably, to their different capacities; yet all this concern…th no ſuch g…own perſons, to whom they deny full C…urc… comm…nion For they that are of competent age and underſtanding, muſt be orderly p. 15joyned to t…e Church, by holding forth their calling and faith in Chriſt to the ſatisfaction of the Chu…ch, acc…rd…ng to t…e Rule, and ſo to be received into f…llowſh…p of the Covenant and Communion, by their pe…ſonal right, without wh…ch they are not to be accounted …f the Flock or Church. Nor did P… ſo acc…unt ſuch. But t…oſe children noted in Ep…. 6 1 were eit…er in their minority and ſo he puts in their duty in that Epiſtle as part of their Catechetical i…ſtruction; or, if they were adult they were perſonally jo…ned to the …hurch in communion, and ſo were under the teaching and d…ſcipline of the C…u…ch.

Arg. 8. …t e…wiſe I…eligion and Apoſtacy would inevitably break into Churches, and no w…y l…f… by Chr…ſ… to prevent or heal the ſ…me, which w…u…d alſo bring ma…y C…rch-members under …hat dreadful… j…dgement of being let alone in their wickedneſs, Hoſ. 4 16, 17.

R …ly. 1. There is no cauſe of fear that Irreligion and Apoſtacy will break into Churches, if t…e Po…ter look well unto the D ors of the Lords Houſ…, that no adult perſons be r…ce…ved into pe…ſ…nal Memberſhip, but ſuch as reg…larly approve their perſonal fi neſ for all Church-communion O…, if ſuch ev…ls break into the Church, th…ough the hypocriſi… of ſuch a… creep in u… awares, J…de, ve. 4. yet then Chriſt …ath l…ft a clear and plain way to prevent and heal the ſame, by ſu…jecting ſuch u…d…r …he W…tch, and D ſcipl ne, and G…vernment of the Chu…c…. But the admitting of ſuch adult perſons, as are not qual…fied for Church communion in all O dinances, will be found, in the …ſſ…e, the cauſe of the breaking in of Irreligion and Apoſtacy into Churches, by the fault of men, who ga…he… wi hout Chr…ſt, and …ive ſu…h as he rej ct…t…. Nor w ll the Churc…es cenſuring of ſuch, prevent or heal thoſe ev…ls, ſ…eing …e bl…ſſ…th onelyonly his own Inſt…tutions, not mens Devices. Humane Inventions uſually cauſe the Evils wh ch they pretend to cure; as we ſee in the Lov-feaſts, which brake love among the Co…in…hians, 1 Cor. 11.18-22. 2 Though no Chu…ch-way is left by Chr…ſt for preventing or healing ſuch evils in men that ſhould not be of the Chu…ch; yet, if they were kept out of the Church, till their fitneſs of communion ſhould appear; as theſe evils, and the like, would not inevitably break into p. 16Churches, ſo neither need any Church-members be let alone in their wickedneſs, ſ…eing Chriſt hath delegated the Keys of the Kingdome of Heaven, to binde and …ſ…, and Di…ections how t… manage them toward delinquent Members that are orderly admitted into Church-communion, Mat. 16.17, 18, 19. Nor need they who are not thus joyned to the Church, be let alon…, if the Authority in Famil…es and in the Common-wealth, be wiſely a…d faithf…lly managed by the Rulers of both, to reſtrain t…oſe under their power f om evil companies, and courſes, and to conſtrain them to a conſtant reverent attendance to all Family duties of Relig on, and to the Word publickly Preach…d in Church-Aſſembl…es, and to the Sanct f…i g of the Chriſtian Sabb…th, as a Day of holy Reſt unto the Lord. Such means will b… bleſſed of Chriſt, to th… preventi…g of the …ut-breakings, and ſome of them to the healing o… thoſe evils Fai h being w…ou ht in their hearts, through the efficacy of the Spirit, in and by the Preaching of the Word; and ſo th…y will become fit to be received into Church-memberſhip and commun on.

Hav…ng thus examined their third Prop…ſition. I finde it d…ſtitute of Scripture-p…oofs, and therefore muſt leave it, as Irregular, a d not agreeing with the Poſi…ions formerly g…ven, for Rules of Tryal, whether Doctrines and Pr…ct ſ…s in mat…er, of Church-Order, …gree wi…h the Princ…ples of Truth, or not. I proceed to examine their fourth Propoſition, for anſwer to the fi…ſt Queſtion.

Propoſ 4. Thoſe adult perſons are not theref re to be admitted o f…ll Communion, meerly becauſe they are, …nd continue Members, without ſuch furthe… qual…fica i…ns as the Wo…d of God requireth thereunto. The truth hereof, they ſay, is plain.

Reply. Though it ſeems to them plain yet it ſeems not ſuffic…ently cleared by their Pro…fs. 1. From 1 Cor. 1….28, 29. where it is r…quired, th t ſuch as come to the Lords Suppe, be able to examine then ſerves, and to di…cern the Lords Body; elſe they will eat and drink unworthily, and eat and drink damnation, or judgement to themſelves, when they partake of this O…d…nance. But meer memberſhip is ſeparable from ſuch ability to examine one's ſelf, p. 17and diſcern the Lords Body, as in the children of the Covenant that grow up to years is too of…en ſeen.

Re…l. 1. The want of ſuch abil ties in the children of the Covenant, is indeed too …ften ſe n, through the too frequent neglect of Pa…ents in their Education, and of Miniſters and Churches in their Inſtitution, and Catec…zing, and Watc…ing over them: whic… ſh…uld …w ken their circumſpection in look ng narrowly to their fitneſs for perſonal Memberſhip when they grow up to years.

2. Though Memberſh…p be ſ…parable f…om, yea d…ſt…tute of ſuch ability in the infant-ſeed, or c ildren …f the Covenant in their minority, and therefore they are n…t to be admitted unto the Lords S pp…, and that text proves it; yet it may not be granted tha…, when they are grown up to years, they are, and continue Menbers r…gularly, being through want of that ability n…t fit fo… Chur…h-commun…on perſonally. For as if adult perſons, being unbaptized, ſhould d…ſire to have the Coven…nt, and their Church-me…berſhip ſealed by Baptiſm, th…y muſt hold forth Faith in Chr ſt, wrought in their hearts, as P…il… required the Eunuch, before th…y may be b…ptized, Acts 8 36 37. So, by parity …f reaſon, if one baptized in infancy, bein… grown up to years, deſires to be joyned to the …hurch by his own perſonal Rig…t …e muſt h…ld fo…th his perſonal Faith in the Son of God, to their charitable ſatisfaction, that they may know his ability to examine himſelf, and diſcern the Lords Body, b fore they admit him into perſonal Memberſhip, which infers full communion with the Church.

2. They ſay, that, In the Old Teſtamen…, …ho…gh men did continue members of the Church, yet for ceremonial uncleanneſs they were to be kept from full communion in the h ly things, Lev. 7.20, 21. Numb. 9.6, 7. & 19.13, 20. yea, and the …ri ſts and Porters had ſpecial charge, that m…n ſhould not partake in all the holy things, unleſs duely qualified for th ſa…, notwithſtand…ng their memberſhip, 2 Chron. 23.19. Ezek 22.26 & 44.7, 8 …, 23. and therefore much more in th…ſe times, where Moral fi n…ſs and Spiritual qual…fications are wanting, Memberſhip …l ne is not ſufficien… for full communion. More was required to adult perſons ea…ing the Pa…ſover, the… meer memberſhip: ther…fore ſo there is now to the Lords Suppe…, &c.

p. 18R…ply. 1. The invalidity of Proofs from the Old Teſtament, under Moſe…, being appl…ed to Goſpel-Ordinances under Chriſt, and ſo this of Baptiſm under the New Teſtament, in things whereof there is not the like reaſon, hath been declared in the f urth, ſixth, and eighth Poſitions, with which this Proof doth not agree.

2. If the Texts alledged were applicable to Church-members in the times of the Goſpel; yet they ſuit not the caſe in queſtion. For, all men, that were accounted Members of that Jewiſh Church had full communion with that Church in all Legal Ord…nances; even they that were ceremonially unclean had ſo, before their uncleanneſs, and after they were healed of their uncleanneſſes, as well as others.

3. Particularly: 1. The typical uncleanneſs in Levit. 7.20, 21, &c. ſignified, that all Unbelievers, Hypocrites, and Wicked ones, that, profeſſing the Goſpel, partake of the outward Signs and Seals of Grace unworthily, do eat and drink condemnation, or judgement, to themſelves; according to 1 Corinth. 11.28, 29. 2. Thoſe in Numb. 9.6. who were unclean by the dead, might not come into the Lords Sanctuary, nor into the Lords Camp, as alſo every Leper, or one that hath an Iſſue, Numb. 5.2. Thoſe legal pollutions ſignified ſin of all ſorts, and the removal of ſuch out of the Lords Sanctuary and Camp, figured the removal of ſcandalous and impenitent ſinners out of Church-communion, though they were in it before, and the keeping them from admittance into Church-fellowſhip, if they were not in before: for, The unclean may not come into i…, Iſa. 52.1. Any thing th…t defileth, may in no wiſe enter into it, Rev. 21.27. 3. That Text in Numb. 19.13, 20. concerns one who, being defiled by the dead, yet preſumptuouſly came into the Tabernacle, that is, into the Court of it, in his uncleanneſs, that man muſt be cut off: Otherwiſe, if he did it igno antly, he was to bring a ſacrifice, Lev. 5.3-6. becauſe he defiled the Sanctuary by coming into it, before he was pu…ified. This, and the former Texts, figured, in reference to G…ſp…l-Churches, not the diſtinction between meer M mb…rs, and Members in Communion, (for no ſuch diſtinctions of adult Members was known or made in that Church) p. 19but that they ſhould not admit any that are ſpiritually unclean (as all that are v…ſibly unregenerate are, Tit. 1.15, 16.) into Church-communion. And that they ſhould put away from Church-commun on, by Excommunication ſuch as were in Church-communion before ſuch uncl…anneſs appea ed in them, till their healing ſhould be n an f ſted. 4. That which is added, concerning the charge given to the … r eſts and Por ers, had been more fully, and ſo more truly expreſſed, if they had ſaid, Their c…a…ge was, that men ſhould not partake of all the holy …ing…, unleſs …y qualified for the ſame, notwi …ſtanding thei… (not Membe…ſhip, in their ſenſe but) Memberſhip in full comm…ni…n with the Chu…c…, For, ſuch Members the men of …ſrae were, b fore their Legal uncleanneſs: and they were alſo charged to keep out the Heathen uncircumc…ſed in fleſh, who never were Members. That text in E…. 44 7 8, 9. is a Propheſie of the times of the Goſpel, expreſſed under legal phraſes, according to the manner uſual with the Prophets, wherein the Goſpel-Churches, and their Officers, are forewarned (by the example of the Jews, under the Old Teſtament, with whom God was highly offended for the like abomination) not to admit ſuch as are uncircumciſed in heart into Church-fellowſhip, to defile the Lords Sanctuary, which is (not now, as then it was, a material Houſe, but) a Society of Saints, called, An holy Generation, a Royal Prieſthood, an holy Nation, a peculiar People, that they might ſhew forth the virtues of him, who hath called them out of darkne s into his marvellous light, 1 Pet. 2.9. Such men therefore as cannot approve themſelves to the Churches charitable judgement, to anſwer this deſcription, in ſome meaſure, ſhould not be received into Church-fellowſh…p.

Whereas they adde, that M re was required to adult perſons eating the Paſſover, then meer Memberſhip; therefore ſo there is now to the Lords Supper.

Reply. It is true that more then that Memberſhip, which they had in their inf…ncy, or minority, was required in adult perſons to eat the Paſſ…ver. For, 1. When they became adult, they were to covenant ſolemnly with the Lord, and his People, in their own perſons, Deu. 26.17, &c. whereunto heart fitneſs was neceſſary, that their perſons and ſervices might be accepted p. 20of God, in that Church-communion, Iſa. 56 4, 5. with Deut. 3.6. 2. This heart-fitneſs was alſo to be exerciſed, when they w…re to eat the Paſſover, ſuitably to the nature, end, and uſe of th…t Ordinance, 2 Chron. 30.6-9, 18, 19, &c. Thus they were to keep the Paſſover, once every year, all the dayes of their life, till Ch iſt our P…ſſover was come: Since which time it is ſp…ritually to be kept by Believers under the Goſpel particularly, in our communicating at the Lo…ds Table) in remembr…nce of his Deat…, and of our Redemption thereby, untill he come, 1 or. 5.7.8 … 11.25, 26. but all they that did eat the Paſſ…ver, were Members in full communion. The Memberſhip of adult perſ…ns then was not a meer Membe…ſhip, but a Memberſhip in full Church-communion. So it ought to be now.

They ſay, Though all Members of the Church are the Subjects of Baptiſm, they and their children, yet all Members may not partake of the Lords Supper, as is further manifeſt from the different natu…e …f Baptiſm and the Lords Supper, &c.

Reply. 1. Church-memberſhip infers ſuch Church-communion, as is ſuitable to that Memberſhip. The Memberſhip of the ch ld…en of Conf…derates, in minority, infers Church-communion, ſo far as they are capable of it, in and by their Parents covenanting for them being not capable of covenanting for themſ…lves: Hence they have communion with the Chu…ch by bei…g bap…zed 1 C…. 12.13. So the Church-memberſhip of adult perſ…ns, infers Church-communion in all Ordinances, particularly in the Lo ds Supper, 1 Cor 12.13. and in Voting and Cenſures. 1 Cor. 5.12. Therefore no adult perſon may be rec…ived into mee Member…, reg…larly, untill he be qualified fitly for other O…dinances and for Voting and judging in Church-affairs, 1 Co. 5.12. So …uch for the fourth Propoſition.

Propoſ. 5. Their fifth …ropoſit…on is: Church-members, who were admi ted in mino…it, underſtanding the D ctrine of Faith, and publickly profeſſing their aſſent thereunto, not ſcandalous in lif…, and ſolemn…y owning the C venant before the Church, wh …n they give up themſelves and their children to the Lord, and ſubject themſelves to the Government of Cor ſt in the Church, their children are to be baptized.

p. 21Reply. This Propoſition agreeth not with our tenth Poſition, where more is declared, from Scripture, to be required unto Church-memberſhip, in reference both to infants and adult perſons, then is here expreſſed. Yet, ſay they, This is evident from the Arguments f…llowing. But to him who ſh…ll duely examine their Arguments by the Light of the Word and Spirit of God, in the New Teſtament, the Propoſition will appear to be not evidenced by them, as we ſhall evince, by the help of Chriſt, in examining the particulars.

Arg. 1. Theſe children are partakers of the which is the main ground of baptizing any children wha…ſoever; and neither the Parents nor the children do put in any barre to hinder it. This they endeavour to prove in the two parts of it, ſeverally.

1. That they partake of that which is the main ground of baptizing any, they ſay, is clear; Becauſe intereſt in the Covenant is the main ground of title to B…ptiſm: and this infants have.

Reply. The Parents muſt be fitly qualified before they may be admitted to Covenant with the Lord, and his Church, for themſelves and their children: Elſe the Covenant will be profaned; and ſuch covenanting cannot regularly give them, and their children, an intereſt in the Covenant, and title to Baptiſm. The Parents, or adult perſons, regularly admitted to Covenant, muſt be B lievers in Chriſt, effectually called, in the charitable judgement of the Church, judging according to Rule for to ſuch only, and their ſeed, is the Promiſe, or Covenant, Act 2.39 If the Primitive Churches had not exactly looked for this qualification in the men whom they admitted unto Church-memberſhip, the Apoſtles neither could, nor would have ſtyled thoſe to w…om they wrote their Ep…ſtles, Beloved of G…d, called Saints, Rom. 1.7. Sanctified in Chriſt Jeſus, 1 Cor. 1.2. Faithful in Chriſt J… us, Eph 1.1. Saints in Chriſt Jeſus, Phil. 1.1. The Church which is in God t e Father, and in the Lord Je…us Ch iſt. 1 Theſſ 1.1 which they d d not by the judgement of Infallibility, f om Divine Revelation, but from the judgement of Charity, from what they heard of them, and ſaw in them, Rom. 1.8. 1 C…r 1.4. Eph 1.15, 6. Co…. 1.3, 4, 5. … 2.5. Phil. 1.3, 5, 6 7. 1 Theſſ. 1.3, 4, 5, 9. Therefore, whereas they ſay,

p. 22That a Member, or one in Covenant, as ſuch, is the ſubject of Baptiſm, is further cleared in Pr…p…ſ. 1.

R ply. The light which that Propoſition holdeth forth for clearing this is in one clauſe, which is here omitted, viz. According to Sc ipture. "They that according to Scriptu e are Memcers of the viſi…l… C urch, are the ſubjects of B ptiſm, &c. Now, according to Scripture, the Covenant was differently adminiſtred, in different times of the Church. Under Ab…ah…m it was adminiſtred by Circumciſion to all that we…e of his Houſe, and to their ſeed abiding in his Family: For the Church was then onelyonly in Abrahams Family, and after him in the Families of Iſaac and Jacob, until M ſe; yet even then the Circumciſion of all Parents did not intereſt their ſeed in the Covenant and firſt Seal of it, as may be ſeen in the Poſterity of Eſau, and of Abraham himſelf by Keturah. 2. Under Moſe…, it was adminiſtred to the twelve Tribes ſuitably unto that Ceremonial and Typical ſtate of the Church, which was then National, Deut. 4.7, 8. and the Proſelytes, who were then add…d to them, were to be ordered by the ſame Laws with the People of Iſrael; for, acceſſorium ſequitur naturam Principalis. This adminiſtration of the Covenant was, according to the Scripture of the Old Teſtament, until Chriſt came; under Chriſt the Covenant is adminiſtred, according to what hath been exp eſſed in the Poſitions formerly noted; particularly, the tenth Poſition.

2. That theſe children have intereſt in the Covenant, they ſay, appears; 1. Becauſe if the parent be in Covenant, the chude is alſo, &c. But the parents in queſtion are in Covenant, &c.

Reply. 1. Adde, According to Goſpel-Rules, given by Chriſt unto Chriſtian Churches for admittance of perſons ſpiritually fit for Church-covenant and communion. Thus; if Parents be in Covenant, according to Goſpel-Rules, the i…fant childe or childe in minority, is ſo alſo; elſe the Prop ſition muſt be denied: That being added, the Aſſumption is to be denied. Then, according to that addit…on it may be granted alſo, that, if the Parent ſtand in the Church, ſo doth the childe in infancy, or minority, among the Gentiles now, as well as among the Jews of old, Rom. 11.16, 20-22. They ſay, It is unheard of in Scripture, that the p. 23progreſs of the Covenant ſtops at the infant childe. Reply. Nor do we ſay it doth, but at the adult perſon, or Parent, who breaks the Covenant; and that the progreſs of the Covenant ſtops there f o… the children alſo, it is not unheard-of in Scripture: for the Scrip…ure hath told us of the ſtopping of the Covenant in Iſhmael, Eſau, and Abrahams poſterity by Keturah, after they were ſent away from the Church in Iſaac's family. Nor do their Reaſons prove the Aſſumption.

The firſt is, Becauſe they were once in Covenant, and never ſince diſcovenanted. If they had not been once in Covenant, they had not warrantably been baptized; and they are ſo ſtill, except in ſome way of God they have been diſcovenanted, caſt out, or cut off, which theſe have not been.

Reply. 1. If they had not ſpiritual fitneſs for the Covenant, Parents, or adult perſons were not regularly in Covenant, nor are their children in infancy, or minority, warrantably baptized. And, when thoſe infants are grown up, though they have not been diſcovenanted, by being caſt out, or cut off from their Covenant-relation; yet they are diſcovenanted, by their violating their Parents Covenant for them, through their not performing that whereunto they were engaged thereby, in that, when they became adult, they did not regularly enter into Covenant with the Lord and his Church, for themſelves and theirs, as their Parents, if they were godly, did, Rom. 2 25. 2. Thoug… they ſay, Perſons once in Covenant are not broken off from it, according to Scripture, ſave for notorious ſins, and incorrigibleneſs therein, which is not the caſe of theſe Parents. Yet if they break off themſelves, by breaking the Covenant which was ſealed by Baptiſm in their infancy, or minority; they thereby deprive themſelves of the benefits and priviledges of the Covenant, as it hath been proved. And, in ſuch a caſe, they are to be looked at, like thoſe of whom John ſpeaks, 1 Joh. 2.19.

2. Becauſ… the tenour of the Covenant is to the faithful and their ſeed after them in their generations, Gen. 17.7. even to a thouſand generation, i. e. conditionally, provided that the Parents ſ…cceſſively do continue to be keepers of the Covenant, Exod. 20 6. Deut. 7.9, 11. Pſal. 105.8. which the Parents in queſtion p. 24are, becauſe they are not (in Scrip ure account in this caſe) forſakers or rejecters of the God and Covenant of their fathers; ſee Deut. 29.25, 26. 2 Kings 17.15-20 2 Chron 7.22. Deut 7.10.

Reply. 1. The tenour of the Covenant …. 17.7 had (as it hath been formerly noted) a ſpecial reſp…ct unto Iſaac v…r. 19. for in Iſaac was Abrahams ſeed to be called, …en. 21.12. So the children of the fleſh are not the children of G…, but t… children of the prom ſe are accounted for the ſ…, Rom. 9.8. The ſealing f this Covenant to the Poſterity of Iſaac and Jacob, by Circumciſion, was to continue throughout their generations, till th… coming of Chriſt. The Covenant …n the tenour of it, is, for ſubſtance, the ſame to us as it was to them (…hough the outward Signs. and manner of diſpenſing it, d…ffer) it being eſtabl ſhed by the blood o… Chriſt, Luke 1.69, 71, 73. Heb. 13.20. The extending the Covenant to a thouſand generation…, themſelves ſay, is conditiona…, provided that the Parents ſ cceſſively do c ntinue to be keepers of the C…venan…. Such a ſucceſſion in the Covenant, through Faith is not to be found even in the beſt Churches th…t ever were in the world for a thouſand, o an hundred generat…ons: But ſuch the Parents in queſtion are not. For though they are not ſuch forſakers and …ej…cters of God, and the Covenant of their fathers, as they who are ſp ken of in Deut. …9 25 26 2 Kings 17 15-20 2 Chron. 7.22. Yet, beſides that g oſs Idolatry, there is a ſpiritu…l Idolatry in ſcandalous Covetouſneſs, C…ſt 3.5. and Worldly-mindedneſs whereby men forſake and reject G…d and his Covenant, to ſerve the World, M… 6.24. 1 Tim. 6.17. 1 I h. 2.15. to theſe, the text alledged by them in Deu 7.10. m…y fi…ly be applied; and they forſake the Covenant of God, as I n. 4 4. and ſuch may they b, who anſwer all the erms of then fif h P…opoſition, externally and viſibly. Now, t e Rel…gion of ſuch is no better then that of the Sh…chern…e, who took upon then the Religion of the Jews and were circumciſed only for worldly ends, en 34.22, 23, 24. Such Religion will end in Apoſtacy, in times of Perſecution for the Truth, …. 13 21.

2. That the Parents in queſtion do not put a barre to h nder their ch…ldren from Baptiſm, they ſay, is plain from the words of the Propoſition, &c.

p. 25Reply. 1. Notwithſtanding what is ſaid in the Propoſition, Parents may put a bar to hinder their children from being baptized regularly. A man may do and be all that is there required, yet have not Faith in Chriſt, but be an unregenerate perſon; and that will put a bar to hinder himſelf and his infant-ſeed from entring into the Kingdome of God, Joh. 3.3, 5. and, by conſequence, from the Seal of entrance. 2. Nor can they prove that all adult perſons, whom they admit into perſonal and immediate Memberſhip, are ſuch as the Propoſition deſcribeth. For, I demand, Doth y all underſtand the Doctrine of Faith? What courſe do they take to k…ow it? If they do not, their publickly pr…feſſing their aſſent thereunto, is a meer mockery. A Parret-like ſaying the D…ctrine of Faith, and an ignorant aſſent thereunto, may juſtly be a bar of groſs Ignorance, Atheiſm, and Infidel…ty, and Hypocriſie. P…t… b…ought the Eunuch to underſtand what he read, before it could become a word of faith to him, …ct… 8. 2. Nor is literal underſtanding what they aſſent to, ſufficient to remove all bars: Theſe the Devils do, Jan. 2.19. Arig… m…n…er f knowing and aſſenting, muſt be added. Such a manner of knowing, whereby the Church may judge that Chriſt is let into t…e Soul. As Reverend Mr. Hooker was wont to ſay, Such … profeſſ d Aſsent, as hath a pr…feſſed Conſent joyned with it, Iſa. 1.10. Such a manner of knowing and conſenting, as produceth Obedience flowing from Faith: which is the next end of the Miniſtery of the G…ſpel, Rom. 1.5. & 16.26. Elſe, they are defi…, and unbelieving, to whom nothi…g is pu…, but even their minde and conſcience is defiled, who profeſs that they know Go…, bu in their works they deny hi…, Tit 1.15 16. 3 And though t ey are not ſcandalous in l fe, but ſolemn…y own the C…venant b…fore t… Church, wherein they give up themſelves and their children to the Lord, and ſubject themſelves to the Govern…ent of Chriſt in he Churc…; yet all theſe may be affirmed of many who have a ſo of godl…neſ…, b… de…y t…e power thereof: From ſuch, Pa…. (who tau…ht him how he ought to behave himſelf in the Houſe of …, which is the Church …f the living God, the pillar and g… o…nd of Truth, 1 Tim. 3.15.) warned T…mothy to turn away, 2 Tim. 3.5. 4. But are all the adult perſons, whom they admit into Memberſhip, p. 26ſuch as the Propoſition deſcribes? Do they take a right courſe to know they are ſuch? 1. That they are no… ſcandalous in life: What teſtimony or certain knowledge have they, that the Church may confide in, that they f equent not looſe and vain Company in d…ſorderly N…ght-meeting… at unſeaſonable hours, and in ſuſpected places, in unwarrantable Gamings and Drinkings, &c? not to ſpeak of other evils. 2 H…w do they S lemnly own the Covenan… before the Church? when ſome of them having publickly ſaid, They do own it; being afterward asked …n private, What is the Covenant which you owned? anſwered, I do not know. 3. As for their Subjecting themſelves to the Governme t f Chriſt in the Church; Do they orderly ſubmit to the Government of their Family-Governours, Parents and Maſters, &c? If the Church know not that, How can they expect that they wil… really ſubject themſelves to Chriſt's Government in the Church? Yea, if they have not been weary and heavy loaden, and then came unto Chriſt, they are not fit to take his yoke and burthen upon them, Matth. 11.28, 29. I proceed to their ſecond Argument.

Arg. 2. The children of the Parents in queſtion are either children of the Covenant, or ſtrangers from the Covenant; either holy or unclean, either within the Church or withou…, either ſuch as have God for their God, or without God in the world. But he that conſidereth the Propoſition, will not affirm the latter concerning theſe children: and the former being granted, infers their right to Baptiſm.

R…ply. The more ſeriouſly I conſider their Propoſition, the leſs I finde in it, to evince the former, and the more, to conclude the latter; viz. That if a man have no more then the Propoſition holds forth, he may be a ſtranger from the Covenant, unclean, and without the Church, in Scripture account R…m 9 6, 7 8. and without God in the world, through want of faith in Chriſt, whereby the heart is purified, and men have an intereſt in Chriſt and in God through Chriſt.

Arg. 3. To deny the Propoſition, would be 1. To ſtraiten the grace of Chriſt in the Goſpel-dispenſation, &c. 2. To render the children of the Iews, when they ſhall be called, in a worſe condition p. 27then under legal Adminiſtrations, contrary to Jer. 30 10 Ezek. 37.25, 26. 3. To deny the application of the initiatory Seal to ſuch as regularly ſtand in the Church and Covenant, &c. 4. To break Gods Covenant, by denying the initiatory Seal to thoſe that are in covenan…, Gen. 17.9, 10, 14.

Reply. The contrary to all, and every one of theſe, is true. For, 1. It enlargeth the Grace of Chriſt in the Goſpel-diſpenſation by ſhewing that Chriſtian Churches are in a more ſpiritual and gracious frame and ſta…e, then the Jews of old were, under Legal Diſpenſations: which therefore are not continued and propagated by a natural ſucceſſion, as that National Church was, but by Gods …illing them with an holy calling, according to his purpoſe and grac…, 2 Tim 1.9. and adding thereby to the Chriſtian Church ſuch as, in their charitable judgement, ſhall be ſaved, Acts 2.43. 2. It declareth that the ſtate of the Jews, when they ſhall be called, will be far better then it was under Legal D…ſpenſations, yea, then the condition of the Gentiles is now. For, under the Law, their light and holineſs was defective, and Chriſtian Churches now, how careful ſoever they be in point of admittance, cannot avoid the creeping in of Hypocrites: but the Jews, when they ſhall be called, ſhall have a far greater meaſure of light and holineſs then was to be found in former ages of the Churches, and all the Members of the New …eruſalem ſhall be Elect, they and their children ſucceſſively; and no Hypocrite ſhall be mingled with them, Rev. 21. & 22. 3. Nor doth the denial of the Propoſition, infer a denial of the application of the initiatory Seal to ſuch as ſtand regularly in the Church and Covenant: but the contrary. 4. Nor doth it break Gods Covenant, by denying Baptiſm to ſuch as are regularly in Covenant. Theſe are Accuſations without Proof.

Arg. 4. Confederate viſible Believers, though but in the loweſt degree, ſuch are to have their children baptized: But the Parents in queſtion are confede ate viſible Believers, …t leaſt in ſome degree.

Reply. The major being granted; the minor is denied For, 1. All that is ſaid in the Propoſition, may be affirmed of ſundry that have not viſible ſaving Faith in Chriſt, in the loweſt degree. Therefore theſe are no ſufficient grounds for charity to account them Believers in Chriſt, in the leaſt degree. Let them that are p. 28to be admitted into Memberſh…p, by the…r perſonal right, ſhew how Faith was wrought, and how it works in them, in the loweſt degree: then the Church will have ſome ground for their charitable judgement concerning their fitneſs for regular Church-memberſhip and communion. 2. Nor are the ch…ldren of the godly, qualified but as the perſons in the Propoſi ions, ſaid to be fait ful in …t. 1.6. whether we underſtand that Text in a Moral, or Spiritual ſenſe: The firſt, is a f…uit of Moral Principles and Education; theſe are ſhort of the qualifications in the Propoſition: The ſecond, is a fruit of the Spirit G …. 5.22. Theſe are Believe…s in Chriſt, Acts 16.15. 3 Epiſt Ioh. ver. 5. and are qualified above what the Propoſition requ…reth. 3. They ſay, Chi dren of the Covenant, as the Pa…ents in queſtionare, have frequently the beginnings of grace wrought in them in younger years: Hence this ſort of perſons, ſhewing nothing to the contrary, …re in charity, or to Eccleſiaſtical reputation, viſible Believers.

R pl. 1 It remains to be proved, that the Parents in queſtion are children of the Covenant: They were children of the Covenant in their infancy and minority, and bound thereby, when they became adult, to covenant for themſelves and their ſeed, in their own perſons, being fitly qualified, as their godly Parents did before them: If they, being grown up to be men, perform not this Covenant, they cannot fitly be called Children of the C…venan…, but Tranſgreſſours of the Covenan…, and Breakers of it. 2. The Argument is fallacious: Some children of the Covenant have had the beg nnings of grace manif ſtly wrought in them in younger years. Therefore all perſons of this ſort, ſhewing nothing to the contrary, are, in charity, or to Eccleſiaſtical reputation, viſible Believers. This A…gument is to be denied: both becauſe it argues from ſome Particulars, to infer a General affirmatively; and from that which is poſitively manifeſt, in ſome, to p…ove the ſame to be in others, in whom it is not poſitively manifeſt, but onelyonly they ſhew nothing to the contrary: which makes them at beſt but Negative Chriſtians, which is not to be Chriſtian indeed.

4. They ſay, They that are regularly in the Church (as the Parents in queſtion are) are viſible Saints: for the Church is (in Scripture account) a company of Saints, 1 Cor. 14.33. & 1.2.

p. 29Re l Both their Aſſertion, and their Proof of it, are to be denied. 1 The …ſſ…rtion is not true, that the Parents in queſt on are regula ly in the Church. Infants and children in minority of co…f d…rate Believers, are in the …hu ch, by their Pare ts covenant ng f…rt…e…, 1 C…. 7.4. But Parents are not reg l…ly i… the Church, t ll, being fitly qualified they confede…ate for th mſelves, and their children und r age, Acts 2.30 b…ing q…al…fied according to that Propheſie concern ng theſe time of the Goſpel, in …. 56.6, 7. 2. The Proof is not appoſi e: f…, P… wro…e that Ep ſtle to the adult Members regularly admitted un…o full communion with the Church at Ch i…, whom he ſtyleth, Sanct fi d in Chriſt Jeſus, 1 Cor. 1.2. and ſuch were they of whom he ſp…ks in all the Churche… of the Sai…, 1 Cor. 14.33. But the Parents in queſtion, being …cer Members, not in fu…l communion, are not regularly approved of the Church to be ſuch. Therefore this co…cerns not them.

5. They ſay, Be…ng in Covenant, and baptized, they have Faith and Repentance indefinitely given to them in the Promiſe, and ſealed in Baptiſm, Deut. 30.6. which continues valid, and ſo a valid teſtimony for them, wh le …hey do not reject i….

R ply. Reverend Mr. C…tton was wont to ſay, Elect children have the grace of the Covenant, viz. Fai h and Repentance &c. given to them, in and by the Covenan…, and ſealed by Baptiſm, Deut. 30.6. but the reſt have only the Covenant of Grace, for eternal means …f grace, given in the Promiſe, and ſealed by Baptiſm, till they reject them. This teſtimony is true, and this diſtinction is grounded upon Scripture, R…m. 11 7. and it is neceſſary, to prevent that Opinion of Ʋniverſal Baptiſm-Grace, which the Arminians improve to eſtabliſh their dangerous Errour of the final and total Apoſt…cy of the Saints from Grace. But God, who hath promiſed, is faithful, and will do according to his Promiſe, working effectually in the Elect, in his appointed time, the grace promiſed in the Covenant, ſo powerfully that they ſhall not reject it; the reſt ſhall have the outward means of Grace, according to his Promiſe, till they reject them, as Eſ…u did. To theſe, Faith and Repentance are not indefinitely given in the Promiſe, and ſealed by outward Baptiſm; as neither was it given in the Promiſe, and ſealed by outward Circumciſion p. 30indefinitely to thoſe who, when they became adult, brake the Covenant. Whereupon Paul diſtinguiſh d the jews and Circumc ſi…n, Rom. 2.28 29. and anſwerable thereunto is Peter… diſtinction of B…ptiſm 1 Pet. 3.24. Therefore ſuch as reject the offers of G ace as all that living under the m…a…s of Grace remain unb lievers, do Mat. …3 37. cannot be ſaid to have Faith and Repentance indefinitely given to them in the Promiſe, in that ſenſe, wherein that phraſe is uſed in 2 Pet. 1.4.

They adde, Yet i… doth not neceſſarily …o…, that theſe perſons are immediately fit for the Lords Supper, &c.

Reply. If they have Faith and Repentance given them under Gods Hand in the Covenant, and ſealed by Baptiſm; and if they do ſo receive them, that it continues valid, and ſo a valid teſtimony for them: What can hinder regularly ſuch Church-members from partaking of the Lords Supper, …c? They ſay, Becauſe, though they are in alat… de of exp eſſion, to be accounted viſible Believers, or in numero fidelium, as even infants in covenant are, yet they want that ab lity of examining themſelves, and that ſpecial exerciſe of Faith, which is requiſite to that Ordinance, as was ſaid upon the fourth Propoſition.

Reply. 1. If any man ſpeak, let him ſpeak as the Oracles of God, 1 Pet. 4.11. The New Teſtament no where alloweth that latitude of ſpeech to call men viſible B lievers, who never were regularly joyned to that number, nor fitly qualified to take hold of the Covenant perſonally for themſelves and their children. 2. Nor can they be accounted Believers, or in the number of Believers, as infants are, who are lo…ked at onelyonly as in their Parents Covenant, being not capable of covenanting for themſelves, as men are: So that there is not par ratio between them. 3. Viſible want of ability to examine themſelves, and of that ſpecial exerciſe of F…ith which is requiſite to that Ordinance, argues a viſible want of that Faith wh ch is to be examined and exerciſed, and is a juſt bar to the admittance of ſuch into immediate and perſonal Church-memberſhip, as well as to the Lords Supper, &c.

Arg. 5: The denial of Baptiſm to the children in queſtion, ha…h a dangerous tendency to Irreligion and Apoſtacy; becauſe it denies p. 31them, and ſo the children of the Church ſucceſſively, to have any part in the Lor…, which is the way to make them cauſe from fearing the Lord, Joſh 22.2…, 25.

Reply. The children in qu…ſtion, are children of Parents who are not members in full communion with the hurch, and ſo not regularly perſonal Members. If ſuch & their children, be denied to have any part in the Lord, it is the degenerate Parents, not the Churches fault. They who a e not in Chu…ch-communion, cannot regularly communicate unto their infant-ſeed a right and title to Baptiſm, which is the firſt viſible Seal of Church-commu…ion, 1 …or. 12.13. 2. It is not true, that the Churches denying Baptiſm to the children in queſtion, is a denial of the children of the Church to have any pa…t in the Lor…; f r ſuch are not, according to Scripture Rules child en of the Church ſucc…ſſively: for the Parents have cut off the Entail of the Covenant from themſelves and their ſeed, by their not confederat ng for themſelves and theirs regularly. 3. That this denial …a … a dangerous te… dency to Irreligion and Apoſtacy, is not proved by them, nor can be. That Text in Joſh. 22.24, 25. ſpeaks nothing for their advantage in this caſe; for the men there ſpoken of, were Members in full communion with the Church of Iſrael, and their children, when they were grown up, were j…yned in Covenant perſon…lly, and immediately with the Lord and his Church, by a ſolemn Covenant, every third year, Deu. 26.17, 18. which was to continue in Canaan, throu…hout their generations, till the coming of Chriſt. So that they had a part in the Lord ſucceſſively, from which if they had been excluded cauſt…ſly, it m ght have cauſed their children to ceaſe from fearing the Lord B t Chriſt hath not appointed any ſuch Ordinance to continue ſuch a ſucceſſion in Chriſtian Churches under the Goſpel. Therefore the Text in J… doth nothing at all concern the children of Parents in queſtion.

The tendency of the following Diſcourſe is to prove, that The owning of the children of th…ſe that ſ…cc…ſſively continue in Covenant to be a part of the Church, is ſo far from being deſtructive to the purity and prosperity of the Church, and Religion therein, that this imputation belongs to the contrary Tenent.

p. 32Reply. They, who ſo conceive, have ſuch grounds of that perſw ſi…n, as w ll not eaſily be removed nor are ſo much as ſhaken by any t ing ſaid in their Book. I will…ngly grant, that to ſeek to …e more holy than the Rul…, will ever …n… in impurity in the iſſue: but that cannot be truly applied to thoſe who conceive herein according to Goſpel Rules. Let them alſo grant, that to increaſe, continue, and propagate Churches under the Goſpel, by means not ordained by Chriſt under the New Teſtament, but oppoſite thereunto, is to gather without Chriſt, wh ch will ever end in ſcattering …n …he iſſue, and then, What will become of the purity and proſperity of Chriſtian Churches? It is true, that the frame of the Covena…t runs, T…ou, and to our ſe…d after us in their genera…ons; but it muſt be underſtood and applied ſuitably to the different conſtitution of Churches, under different admin ſtrations of the Covenant, under the Old Teſtament, and under the Goſpel.

They ſay, that, To keep in the Line, and under the influence and efficacy f this Covenant of God, is the true way to the Churches glory.

Reply. It is indeed the Churches glory to keep in the Line, and under the infl…ence and efficacy of this Covenant, ſucceſſively, when the Spirit, as a free A…ent, brings any into that Line, and under that efficacy of the Covenant by ſucceſſion in Faith, as he did … the Grandmother, and Eun…ce the Daughter, and Timo…hy her G…andchilde, 2 Tim. 1 5. That is the only tru Goſpel ſucceſſion, when it is made viſible to t e Churches charitable judg…ment, accord…ng to Goſpel Rules. But that cannot de done, by ſetting up ſuch a Meer Memberſ…ip in Chriſtian Churches, whereby the infants ſhall be bapt…zed, by a right derived to them from Parents, who are not in full communion with the …hurch by their perſonal Membe…ſh…p. What influence and efficacy hath the Covenant upon ſuch Parents as a…e n ſuch a Memb…rſhip, wherein the Church judgeth them unfit for communion? and that, not for any Scandal given by them, after their adm…ſſion, but for the nature of their Meer Memberſhip. To d ſavow ſuch a Memb…rſhip, is ſo far from cutting off the proſper…ty of M…n, and from hindring it from being, as in the moſt glorious times it p. 33ſhall be, An eternal Excellency, and the joy of many generations, that this imputation belongs to the contrary Tenent, which is here aſſerted.

But they argue; This progreſs of the Covenant eſtabliſheth the Church, Deut. 29.13. Jer 30.20. Therefore the contrary doth diſeſtabliſh it.

Rep y. The Argument is to be denied. For, it will not follow, that, if God did eſtabliſh the Church of the Jews, before the coming of Chriſt, by ſuch a ſucceſſive progreſs of the Covenant in Deut. 29.13. therefore he doth ſo now. As for the place Jer. 30 20. where it is ſaid, that the children of the Jews ſhall be as aforetime; it is meant only of their outward condition, that it ſhall be as good as before the Captivity. See Engl. Annotat. This place then is impertinent to Circumciſion or Baptiſm. But there is a manifeſt difference between the conſtitution of theſe Churches. The Church of the Jews before Chriſt, was, for the matter of it, of the Iſraelites deſcended from Jacob, by ſucceſſive natural propagation; yet this ſucceſſive progreſs of the Covenant, did not then eſtabliſh the whole Church of Iſrael in the twelve Tribes: for the ten Tribes fell off under Jeroboam, and never returned again. The Church of the Jews that ſhall be under the New Jeruſalem, muſt conſiſt, for the matter of it, of Elect and Sincere Believers onelyonly, both they and their children ſucceſſively to the end of the world, according to the Propheſies in Iſa. 60.15. & 50.21. Ier. 32.39. Ezek. 37.25-28. Pſal. 102.16, 28. and ſundry other places. But Chriſtian Churches among the Gentiles now are conſtituted of viſible Believers, for the matter of them, among whom ſundry cloſe Hypocrites creep in. The progreſs of the Covenant in them, by Chriſts Ordinance, is thus far ſucceſſive, that the children in minority of confederate viſible Believers ſhall be baptized, and thereby bound, when they become adult, to perform the Covenant in their own perſons, and to confederate for themſelves and theirs, as their godly Parents did before them: which if they do not, thoſe Parents by their degeneracy ſtop the ſucceſſive progreſs of the Covenant: In which caſe, Chriſt doth not allow the Churches to provide for a ſucceſſion, by ſetting up a Meer Memberſhip of adult perſons, that are viſibly unfit for Church-communion p. 34in all Ordinances. Such irregular bringing of men into Memberſhip, will unavoidably bring in the corrupting of Religion, which will end in Apoſtacy. There be better wayes to convey Religion down to after-generations, and to continue a Nurſery in Chriſts Vineyard, then this way of ſetting up ſuch a ſucceſſive Memberſhip, which Chriſt hath not ſanctified by his Inſtitution; viz. The vigilancy and faithful care and endeavour of Church Elders, and Family-Rulers, to fit them for regular Church-fellowſhip, in the uſing of all ſuitable means, with fervent Prayer to God in Jeſus Chriſt for his bleſſing upon the ſame, leaving the iſſue to his All-diſpoſing wiſdome, who worketh all things according to the counſel of his own will; according whereunto, he with-holdeth from, and addeth unto the Church whom he will, Acts 5.13. & 2.47. Nor can I but marvel how it comes to paſs, that they who ſeem to approve Mr. Cottons Treatiſe of the Holineſs of Church-Members, (which indeed is worthy to be highly approved) do act as they do, in ſetting up ſuch a Meer Memberſhip of adult perſons (as hath no agreement with his deſcription) who are far from perſonal holineſs: The young people of this Countrey, yea, the children of Church-members generally, as well as others, being commonly known to be Profane, Vain, Licentious, Vicious, Diſobedient to Parents, Unfaithful to Maſters, Stubborn, Proud, Self-willed, and yet theſe ſhall be accepted into immediate perſonal Memberſhip, whereby they become Covenanters for themſelves and theirs; to whom the Lord juſtly ſaith, as in Pſa. 50.16, to 23. What haſt thou to do to take my Covenant into thy mouth?

Obj. They have the more need to be under the Watch, Diſcipline, and Government of the Church.

Anſw. Their unfitneſs for ſuch an holy Fellowſhip, as Chriſtian Churches are, being ſo manifeſt, how can it be rationally expected that they who ſubmit not themſelves to the Yoke of Family-Government, will orderly ſubmit themſelves to Chriſts Yoke in Church-cenſure? But, as the admiſſion of ſuch, is without due regard to their Spiritual Fitneſs; ſo the application of Church-cenſures to them, will be diſregarded and ſlighted by them. The Churches will have trouble enough with them, and p. 35diſhonour, and infection, and diſturbance by them, without any acceptance with God, who will ſay, Who hath required theſe things at your hands? and without any bleſſed fruit, either to the Church, or to ſuch Meer Members. For, God limits his Bleſſing to his own Appointments. When Ʋzzah put forth his hand to take hold of the Ark of God (for the Oxen ſhook it) the anger of the Lord was kindled againſt Ʋzzah, and he made a breach upon Ʋzzah, 2 Sam. 6.6, 7, 8. becauſe they ſought not the Lord in the due order, 1 Chron. 15.2, 13. The application is eaſie. I proceed to examine their ſixth Argument.

Arg. 6. The Parents in queſtion are perſonal, immediate, and yet-continuing Members of the Church. This they endeavour to prove in the terms ſeverally. 1. That they are perſonal Members, or Members in their own perſons, appears, 1. Becauſe they are perſonally holy. 2. Becauſe they are perſonally baptized. 3. They are perſonally liable to Church-cenſures. 4. They are perſonally, by means of the Covenant, in a viſible ſtate of Salvation. 5. When they commit iniquity, they perſonally break the Covenant.

Reply. The Argument hath Parents for its Subject, but moſt of the Proofs belong onelyonly to Infants; viz. three of them; the other two belong onelyonly to adult perſons, regularly admitted into Church-memberſhip, which therefore doth not concern the Parents in queſtion. There are two ſorts of Church-members, and both are accounted holy: 1. Children of Confederates in their minority, whoſe right to Memberſhip is from their relation to confederate Parents covenanting for them; whence they are holy, 1 Cor. 7.14. though not in their perſons, yet foederally & relatively. 2. Are Baptized, though in their perſons, yet by and for their Parents covenanting for them, being incapable of covenanting for themſelves. 3. They are perſonally under Diſcipline, and liable to Church-cenſures in their own perſons. This is anſwered before, when the third Propoſition was examined. 4. By means of the Covenant, their perſons are in a viſib e ſtate of Salvation; while nothing appears to the contrary 2. Adult perſons, whoſe Memberſhip is founded in their own perſonal Faith, made viſible to the regular ſatisfaction of the Church. To theſe the other two p. 36properties do agree: 1. That they are perſonally under Diſcipline, and liable to Church-cenſures in their own pe…ſons. See Propoſ 3. examined. 2. When they perſonally commit iniquity, they perſonally break the Covenant. This is not proved concerning infants, nor can be; for that in Ier. 11.2, 10. is ſpoken by the Prophet to the men of Iudah: ſo that in Ezek. 16.

2. They ſay, that Children are immediate Members, as to the eſſence of Memberſhip; i. e. they themſelves in their own perſons are the immediate Subjects of this Adjunct, Memberſhip, though they came to it by m…ans of their Parents covenanting. This, they ſay, appears by like Reaſons as the former.

Reply. By what is anſwered to the former, it appears, that perſonal Memberſhip is of two ſorts; 1. Purely, or meerly Perſonal; ſuch is the Memberſhip of adult perſons regularly admitted: for their Memberſhip is both ſubjectively, and formally perſonal, by their orderly covenanting for themſelves. 2. Mixtly Perſonal; ſuch is the Memberſhip of the infants and children in minority of confederate Parents. For their Memberſhip is onelyonly ſubjectively Perſonal, but formally Relative, by their Parents covenanting for them, they being unable to covenant for themſelves. To apply this to childrens Memberſhip, which they unfitly ſtyle Immediate: I ſay, unfitly; for two things are requiſite to the denominating of a Member, Mediate or Immediate. 1. To an Immediate Member, that his Memberſhip ariſe 1. From his perſonal Faith, made viſible to the Church. 2. From his perſonal Confederating with the Lord and his Church, for himſelf and his ſeed. Such an one is an Immediate Member, becauſe his Memberſhip is from himſelf, as well as in himſelf. 2. To a Mediate Member, 1. That is Memberſhip ariſeth, not from his perſonal Faith made viſible to the Church, whereof he is not capable, but from his believing confederate Parents. 2. That it is from ſuch Parents covenanting for him. Such an one is a Mediate Member, becauſe his Memberſhip, though it is ſubjectively in himſelf, yet it is relatively from his Parents. Whence it will follow, that this kinde of Memberſhip is peculiar to ſuch infants and children in minority, onelyonly during their non-age. This diſtinction of Mediate and Immediate Church-members, the Writers p. 37of that Book exagitate cauſleſly, ſaying, As touching that diſtinction of Mediate and Immediate, as applied to Memberſhip, (which ſome urge) we are to diſtinguiſh 1. Between the Efficient and Eſſence of Memberſhip. 2. Between the Inſtrumental Efficient and Means thereof, which is the Pa ents profeſſion and covenanting, and the Principal Efficient, which is Divine I ſtitution. They may be ſaid to be mediate (or rather mediately) members, as they become members by means of their Parents covenanting, as an inſtrumental cauſe thereof.

Reply. I look at believing confederate Parents, not as the inſtrumental, but as the procreant cauſe, as of the childes natural being, by his generating him; ſo alſo of his Church-memberſhip, by his confederating for him, and this by Gods Inſtitution: therefore I chuſe rather to call him a mediate membe…, then to ſay he is a member immediately; to ſhew, that the childes Memberſhip differs from the Parents ſpecifically, or in the kinde of Memberſhip. For, the childes Memberſhip is Relative, in it Eſſence, though Perſonal, in its Subject; which doth vary the Eſſence, or Nature of it, from the Parents, which is both in its Eſſence and Subject meerly Perſonal. Divine Inſtitution giveth a real, and mixtly perſonal memberſhip to ſuch children by their Parents covenanting for them, as the immediate procreant cauſe of their memberſhip, whereby the children become mediate Members, i. e. mediante Parentum foedere, which gives Being to the Memberſhip of ſuch children, and differenceth it from the Memberſhip of adult perſons. Divine Inſtitution, though it doth not make every Parent a Publick Perſon, againſt which Title I excepted in my firſt Eſſay, and whereunto I finde no Anſwer here: Yet it makes ſuch Parents Covenant to be Obligatory to ſuch children, and the Parents act in covenanting for the childe, to be the childes act interpretatively, not formally, ſo as to make the childe an immediate Member thereby.

They adde, Hence the Eſſence of memberſhip, i. e. Covenant-intereſt, or a place and portion within the viſible Church, is really, properly, perſonally and immediately the portion of the childe by Divine Gift and Grant, Joſh. 22.25, 27.

Reply. The intereſt in the Covenant, and thereby a place and p. 38portion in the viſible Church, is twofold: 1. A Childes intereſt and portion; which is in and by the Parents covenanting for him, and ſo is mediate. 2. A Mans intereſt and portion; which is by his own covenanting for himſelf and his childe, and ſo is immediate. Though nothing comes between to ſever the Adjunct from the Subject; The Childe, from A portion in the Lord: yet ſomething comes between to bring that Adjunct and Subject together; viz. The Parents covenanting for the Childe; which if it did not come between, they would be ſevered, as they are in other children, who have no ſuch portion in the Lord, through their want of ſuch Parents to covenant for them. Therefore the Memberſhip of the Infants of confederates is truly and properly ſaid to be mediate.

Again, though their viſible ingraffing into Chriſt the Head, and ſo into the Church his Body, is ſealed in their Baptiſm: and though in ingraffing, nothing comes between the graft and the ſtock; Their union is immediate.

Reply. Yet it will not follow, that they are immediate members of the viſible Church: For, the union between Chriſt and the Church, and all viſible Church-members, is not properly, but Metaphorically called Ingraffing, becauſe there is ſome ſimilitude of this Spiritual Union in Material and Corporal Ingraffing, Now ſimilitudes do not run on four feet (as we commonly ſay) it ſufficeth that they agree in the main point of Union: Whether that Spiritual Union, which is likened to corporal ingraffing of a graft to the ſtock of a Tree, be mediate, as that of confederate Infants is, or immediate, as that of Parents and adult perſons is; both may be called Ingraffing, in reſpect of the event, which the Apoſtle notes in Rom. 11.17. that both, together with other branches or members, partake of the root and fatneſs of the Olive-tree, ſuitably to their union with it. Mediate Members, as Infants, and children in minority, partake of Baptiſm, and the ſpecial Inſtruction, Prayers, Bleſſing, and Watch of the Church, by their Parents covenanting for them: But Parents and adult perſons, being immediate Members by their perſonal covenanting for themſelves and their ſeed, partake of the root and fatneſs of the Olive-tre…, in all Ordinances, as, The Lords Supper, and liberty of p. 39Voting in all Church-affairs, and are liable to Church-cenſures immediately in their own perſons. Paul knew no ſuch meer memberſhip as they ſet up, who ſhall by their perſonal Memberſhip be under the Watch, Diſcipline, and Cenſures of the Church, and have their children Baptized, but not partake of other Priviledges together with other adult Members, no offence intervening after their admiſſion to put them under Church-cenſure, and ſo to debar them regularly as delinquent Members, from full communion. So that this Text makes nothing for them in the caſe of Infants, but much againſt them, in the caſe of adult perſons meer Memberſhip. Nor doth that Text in D ut 20.11. prove, that the little children were immediate Members of the Church of Iſrael ſo as their Parents were. And though to be in Covenan…, is the formalis ratio of a Church-member; yet it will not thence follow, that every Covenantee doth covenant immediately for himſelf; nor that every Member of the Church is an immediate Member.

They ſay, To act in Covenant, is but the inſtrumental means of memberſhip, and yet children are not without this neither. For the act of the Parent (their publick perſon) is accounted theirs, and they are ſaid to enter into Covenant, Deut. 29.11 12.

Reply. The Parents acting in Covenant for their Infant-ſeed, hath been before proved to be the Procreant cauſe of the childes Memberſhip: not are the children ſaid to enter int… Covenant, Deut. 29.11. otherwiſe then in and by their Parents Covenant. Yet, as if all they have ſaid were clear, they demand,

What is it that children want unto a r actual, compleat, proper, abſolute, and immediate Memberſhip, &c? Is it Covenant intereſt, which is the formalis ratio of membe…ſhip? No, they are in Covenant. Is it Divine Grant and Inſtitution, which is the Principal Efficient? No; he hath clearly declared himſelf, that he grants unto the children of his people a portion in his Church, and appoints them to be members thereof. Is it an act of Covenanting, which is the Inſtrumental Means? No; they have this alſo reputatively, by Divine Appointment, making the Parent a publick perſon, and accounting them to Covenant in his covenanting.

Reply. All that they have here expreſſed, doth not ſupply p. 40what is wanting to little children, to inveſt them with an actual, compleat, proper, abſolute, and immediate memberſhip. For, though they are in Covenant, which is the formalis ratio of their Memberſhip, yet it is mediately, (i. e. mediance Parentum foedere) and ſo their Memberſhip is mediate. 2. Divine Inſtitution grants unto the little children of his people ſuch a portion in his Church as they are capable of, during their minority, and appoints them to be ſuch Members, as ſuch covenanting of Parents for them can make them. 3. This Divine Inſtitution makes their Parents Undertakers for ſuch children, and them bound, by their Parents acting, to perform that Covenant, when they ſhall become capable, and when they grow fit, to covenant with the Lord and his people for themſelves and theirs, and ſo to be regularly, in their own perſons, by their perſonal act, immediate Members. So that there is wanting unto children in minority, to make them actual, compleat, proper, abſolute, and immediate Members, A perſonal fitneſs in themſelves, to act in orderly covenanting for themſelves, which is required in all adult perſons unto immediate Memberſhip. When one comes to be in Covenant in one way, and other in another way; though both are in Covenant, yet theſe different wayes makes their being in the Covenant different, and ſo their Memberſhip. He that comes to be in the Covenant by his own immediate acting, is an immediate Member: He that comes into it by anothers acting for him, is a mediate Member. For, though we are as truly, perſonally, and immediately Members of the Body of faln Mankinde, and by Nature Heirs of Condemnation, as Adam was, though he came to it by his own perſonal act, and we by the act of our publick perſon; yet that doth not ſuit the caſe of Infants in queſtion: for, 1. Adam ſtood as a publick perſon, in whoſe loyns all Mankinde were under the firſt Covenant, and to be happy or condemned, by his ſtanding or falling. No Parent is ſuch a publick perſon covenanting for all his Poſterity, but for his Infants, and children in minority, while they are ſuch, leaving his adult children to Covenant for themſelves, if he hath any ſuch children, when himſelf enters into Covenant. 2. Adams Covenant was onelyonly with the Lord, not with any Church, as the Covenant p. 41of co…federate Parents is; and therefore, if Adam had ſtood, his poſterity had not been Church-members thereby, as the infants of Church-confederates. 3. Nor doth the Parents breaking his Covenant, make his children Heirs of Condemnation, as Adams did all Mankinde. So that this example of Adam is impertinently produced in this caſe of infants, and their Parents confederating for them, not as their publick perſon, but as Undertakers for their infant-ſeed by Gods Inſtitution. Nor indeed is any to be accounted a publick perſon, as Adam was, but Jeſus Chriſt, for all that are in him, Rom. 5.14, to 20. Nor doth their ſimilitude of a Prince giving Lands to a man and his heirs ſucceſſively, while they continue loyal, ſuit the caſe in queſtion, concerning Infants, who cannot be viſibly diſloyal; nor that, concerning adult perſons not regularly joyned to the Church, as immediate Members, whoſe Parents were godly when they covenanted for them in their infancy. For, they have cut off the Entail of the Covenant from themſelves and their Poſterity, by their perſonal diſloyalty: ſo that nothing is given to them and theirs by their Covenant which they preſume to uſurp, without warrant from God. They ſay true, that A member is one, who, according to Rule (or according to divine Inſtitution) is within the viſible Church: But that refutes nothing that I have ſaid, concerning mediate and immediate Members; for both are within the Church according to Rule and Divine Inſtitution, though both have not full communion with the Church in all Ordinances, which is the priviledge of all adult perſons, who are immediate Members by their own perſonal right, 1 Cor. 5.12. They frame an Objection thus:

Obj. If children be compleat and immediate members, as their Parents are, then they ſhall immediately have all Church-priviledges as their Parents have, without any further act or qualification. And they Anſwer it thus: Anſ. It followeth not. All priviledges that belong to members, as ſuch, do belong to the children as well as to the parents: But all Church-priviledges do not ſo. A member, as ſuch, (or all members) may not partake of all priviledges, but they are to make progreſs, both in memberly duties and priviledges, as their age, and capacity, and qualifications do fit them for the ſame.

Reply. The intendment of the Objection (as I apprehend) is to p. 42ſhew, that compleat and immediate Memberſhip, as ſuch, doth infer compleat and immediate communion in all Church-priviledges: But children in minority have not compleat and immediate communion in all Church-priviledges without ſome further act or qualification: Therefore ſuch children are not compleat and immediate Members, as ſuch. Now to this, their Anſwer is inſufficient: For, the beſt Members have need to make progreſs in memberly duties and qualifications, to fit them more and more for Church-priviledges. Yet all have that communion that ſuits their Memberſhip: Infants, in Baptiſm, the Watch, Prayers, and Bleſſing of the Church, by their Parents covenanting for them: Adult perſons, orderly and regularly joyned by their perſonal covenanting for themſelves, in the Seals, Voting, and Cenſures, which belong to them, as ſuch Members. Nor doth the Scripture any where allow the Church to admit any one by perſonal covenanting for themſelves and theirs, into any other Memberſhip then compleat and immediate. But Infants are not capable of ſuch Memberſhip, without ſome further perſonal act and qualification, when they ſhall become adult. Therefore their Infant-memberſhip is not compleat and immediate.

3. That their Memberſhip ſtill continues in adult age, and ceaſeth not with their Infancy, appears, 1. Becauſe Scripture perſons are broken off onelyonly for notorious ſins, or incorrigible impenitency and unbelief, not for growing up to adult age, Rom. 11.20.

Reply. 1. When I affirm, that their mediate Memberſhip continueth during their minority, while they are under the Inſtitution and Government of Parents, &c. I deny that that Memberſhip continues in adult age, and when they are at their own diſpoſal, or have children of their own to covenant for: becauſe then the reaſon of their mediate Memberſhip ceaſeth, they being by age capable of covenanting for themſelves. 2. Their firſt Reaſon doth not prove, that the Memberſhip of all baptized in Infancy, continues in adult age: For the Text alledged ſpeaketh onelyonly of ſuch as have been received into compleat and immediate memberſhip regularly, by their perſonal Faith and Covenanting with the Church viſibly, who are broken off, either by the juſt judgement of God, as the unbelieving Nation of the Jews are, or by the p. 43juſt Cenſure of the Church. Whereas our queſtion is, not of ſuch, but of adult perſons, that break off themſelves from the Covenant, by profane neglect, or contempt of the Ordinances, or unſuitable Converſation. Who ever ſaid, that any were broken off for growing up to adult age? Such intimations ſhould be forborn by godly men.

2. The Jews children circumciſed did not ceaſe to be members by growing up, but continued in the Church, and were by virtue of their memberſhip received in infancy, bound unto various duties, and in ſpecial unto thoſe ſolemn profeſſions that pertained unto adult members, not as then entring into a new memberſhip, but as making progreſs in memberly duties, Deut. 26.2-10. & 16.16, 17. with Gal. 5.3.

Reply. 1. That the Jews children circumciſed were bound to various duties, and to thoſe ſolemn profeſſions that pertained to adult members, when themſelves were grown up, is clear enough by the Texts alledged, and ſundry other. Whereunto I willingly adde, that Baptiſm alſo bindeth the Infant-ſeed of Confederates to various Goſpel-duties, and especially this, of uſing all means that Faith may be wrought in their hearts, unto obeying the Call of God, and then holding forth their Faith unto the Church, that they may take hold of the Covenant for themſelves and theirs, and ſo become compleat and immediate Members. But 2. It is not proved, by thoſe Texts, that when they were adult, they did not enter into a new Memberſhip; rather the contrary appears in Deut. 26.17, 18. For, they entred into that Covenant perſonally and immediately, not in and by their Parents, as they did in Infancy, Gen. 17.7. If convenanting be the Form of Church-memberſhip, (which they affirm) then a different form of covenanting, makes a different kinde of Church-memberſhip. Immediate covenanting, makes immediate Members; Mediate covenanting, makes mediate Members.

Their third Reaſon is, Thoſe relations of Born-ſervants and Subjects, which the Scripture makes uſe of to ſet forth the ſtate of children in the Church by, Lev. 25.41, 42. Ezek. 37.25. do not (as all men know) ceaſe with infancy, but continue in adult age. Whence alſo it follows, that one ſpecial end of memberſhip received in infancy, is to leave perſons under engagement, to ſervice and ſubjection to p. 44Chriſt in his Church, when grown up, when they are fit for it, and have moſt need …f it.

Reply. 1. Thoſe Relations of born Servants and Subjects in the Text alledg d, have d fferent reſpects. That Lev. 25. was typical, figurin the time of Grace, whereby now Chriſt hath freed u f o the ſervitude of Sin and Satan, … 8.32, 36. R…. 6.14, 18. to b…come the Servants of God in Chriſt, Rom. 6 22. 1 C r. 7.23. Parents and children, ſo far a… they have in…r…ſt in the Redemption wrought by Chriſt, as they are freed by him from other Lord, ſo they are bound thereby ſerve him all the daye… of their l…f…, Luke 1.74, 75. Therefore this relat…on doth not ceaſe with infancy, but continueth in adult age. But this doth nothing concern the thing in queſtion, concerning M diate Memberſhi. The other Text, in Ezek. 37.25. is a Prophecy of the calling of the Elect Nation of the Jews, and of the ſtate of the Church under the New Jeruſalem; the difference between which, and the Chr…ſtian Gentiles now, I have formerly ſhewn: ſo that neither doth …hat fit the queſtion. But 2. I grant, (though not as following thence) That one special end of memberſhip received in infancy, is to leave perſons under engagement, to ſervice and ſubjection to Chriſt in his Church, when grown up, when they are fitteſt for it, and have m…ſt need of it. The engagement is ſtrong, both on the Parents, To train up their children, from their Infancy, in the nurture and admonition of the Lord, Eph. 6.4. and upon the Children, To know the God of their Parents, and to ſerve him with a perfect heart and with a willing minde, 1 Chron. 28.9. and upon the Church, To exerciſe their Watchfulneſs, that both Parents and Children do their duty, helping them alſo therein with their Inſtructions, and Prayers, and Power, which is given for Edification, as the caſe may require. Yet, when all this is done, neither can the Parents nor the Church give Grace unto the Children, that, when they become adult, they may be ſpiritually fit for perſonal and immediate Memberſhip; and to bring them into it without ſuch fitneſs viſibly, is to profane the Ordinances, and to pollute the Lords Sanctuary.

Reaſ. 4. There is no ordinary way of ceſſation of memberſhip, but by Death, Diſmiſſion, Excommunication, or Diſſolution of the Society: none of which is the caſe of the perſons in queſtion.

p. 45Reply. This enumeration is inſufficient; there is another ordinary way of ceſſation of Memberſhip, i. e. Deſertion. Thus Eſau's Membe ſh p cea…ed, and ſo may the Memberſhip of others, though they abide in the place where the …hurch …s; yet, if being adult, they regard n…t to joyn with the Church by their perſonal …nd immediate Confeder…tion, nor to fit themſelves for it, theſe deſpiſe the Chu…ch of God. And, if that is ſufficient to deprive th…ſe of all hurch priv ledg s who were before in perſonal and immediate Church fellowſh p when they forſake it. 1 Job. 2.19 much more thoſe who never had ſuch Memberſhip, nor have approved their Spiritu…l fitneſs for it, to the Churches charitable judgement, nor truly deſire and end a…our ſo to do. What can the mediate Memberſh…p, wh…ch ſuch had in Infancy, advantage them for continuing thereby ſtill in Memberſhip, when being adult, they live in the breach of that Covenant, whereby they were left under engagement in their Infancy unto ſervice and ſubjection to Chriſt in the Church?

Reaſ. 5. Either they are when adult, Members, or Non-members; if Non-members, then a perſon admitted a Member and ſealed by Baptiſm, not caſt out, nor deſerving to be, may (the Church whereof he was, ſtill remaining) become a Non-member, and out of the Church, and of the unclean world, which the Scripture acknowledgeth not.

Reply. A Freemans childe (ſuppoſe of London, or any other Corporation) was free-born, and might, in his minority, trade under his father; yet, being grown up, he muſt perſonally enter into the common Engagement of Freemen, and be accepted of the Company, as his father was, unto all Duties and Liberties of that Society in his own perſon; elſe he may not trade for himſelf. If it be ſaid, Why ſo? either he is a Freeman, or a Non-freeman. It will be readily anſwered, He is a Non-freeman, and that by his own defaul…. If it be ſaid, He was Free by his Fathers Copy, and is not diſ-franchiſed by any publick Cenſure, nor hath deſerved ſo to be; may ſuch an one (the Society whereof he was, ſtill remaining) become a Non-freeman, and out of that Society, &c? The anſwer will eaſily and readily be given, He hath loſt his Freedome, by not entring, in his own perſon, into the common p. 46Engagement of Freemen, to the Duties whereunto all Freemen are perſonally bound. So, and much more juſtly it is in this caſe. An adult perſon makes himſelf to become a Non-member, as to priviledges, by not performing the Duties whereunto he was bound by his Parents Covenant for him in his minority, and by his not regularly covenanting, as his Parents did. And his is according to Scripture, which tells us, that Circumciſion received in Baptiſm may become, by his own fault, being adult, no Circumciſion, Rom. 2.25. Thoſe Texts in Rom. 11.16. 1 Cor. 7.14 Gen. 17.7. are not applicable to the adult perſons in queſtion, but onelyonly to Infants, and Children in minority.

Propoſ. 6. Such Church-members, who, either by death, or ſome other extraordinary Providence, have been inevitably hindred from publick acting, as aforeſaid, yet, having given the Church cauſe, in judgement of charity, to look at them as ſo qualified, and ſuch as had they been called thereunto, would ſo have acted, their children are to be baptized.

Reply. This Propoſition may not be granted. For, 1. It granteth the priviledge of Church-memberſhip to ſuch as are not actually and regularly Church-members, which is contrary to Chriſts Ordinance, whereby Baptiſm, being a publick Church-Ordinance, is due onelyonly to them who have a publick ſtate and Intereſt, ſuch are onelyonly the Members of the publick Eccleſiaſtical Body, the Church. Hence 1. An ordinary Miniſter cannot orderly perform an act proper to his Office, in reference to Church-communion, to any that are not regularly and actually Members of the viſible Church, without great uſurpation: as, if a man do a work proper to Magiſtracy, to one that is not under his Magiſtratical Power, he is an Uſurper. So it is in this caſe of a Miniſter. To adminiſter Baptiſm, is an act of his Office-power: If he adminiſter Baptiſm to children, whoſe Parents are not regularly in Church-order; in ſo doing, why may not the Lord ſay, He is an Uſurper? Suppoſe an unbaptized perſon, profeſſing his Faith, and qualified according to the deſcription in the ſixth Propoſition; yet deferring, for ſome probable cauſes, to adjoyn himſelf to the Church, for the preſent, ſhould deſire Baptiſm of any of theſe Miniſters who framed this Propoſition; Should they adminiſter p. 47it to him, and ſo do a proper work of their Office upon him? If yea; if they admit him to Baptiſm, why not to the Lords Supper, and to the choice of Officers, and to the Cenſures of the Church, either actively or paſſively? for all theſe are Actions and Ordinances of one general nature: and it is meerly his want of Church-order that debars him from them. 2. The Church may not receive into any priviledge of Church-communion, ſuch as Baptiſm is, (whatever cauſe they ſeem to have, in the judgement of charity, to think them fit for Church-memberſhip, and ſuch as had they been called, would have ſo acted) until they be actually in publick Church-order; no more then the children of every good Subject of the King, may be admitted into the ſpecial Prerogatives of a Corporation, whereof themſelves, or their next Parents are not regularly free. All things muſt be done in order, 1 Co…. 14.40. whereunto, what is more contrary, then that he, who is not regularly and perſonally of a publick Society, ſhould have Fellowſhip in a publick Priviledge, proper to that Society? Yet they ſay this, which the Propoſition holds forth, is manifeſt:

1. Becauſe the main foundation of the right of the childe to priviledge, remains; viz. Gods Inſtitution: and the force of his Covenant carrying it to the generations of ſuch as are keepers of the Covenant, i. e. not viſible breakers of it, &c.

Reply. The Parents of the children in queſtion are viſibly breakers of the Covenant, which was ſealed to them by Baptiſm, in their Infancy, and obliged them to ſervice and ſubjection to Chriſt in his viſible Church, having confederated perſonally and regularly for themſelves and theirs, as their Parents did before them. If they do not this, they are out of that order, by their own fault, wherein they might have given their children right to Baptiſm, according to Chriſts Inſtitution. That right which Parents have nor for themſelves unto Baptiſm if they were unbaptized, they cannot …e to their children. They who are not Members in their own perſonal and immediate right, cannot give a right of memberſhip to their children. And though their Memberſhip in Infancy was diſtinct from their Parents, yet being onelyonly mediate, by their Parents covenanting for them, it ceaſeth, when they become adult, by their own fault, in that they were not orderly p. 48joyned to the Church, immediately, by their perſonal covenanting for themſelves and theirs, regularly.

2. Becauſe Parents not doing what is required in the fifth Propoſition, is through want of opportunity; which is not to be imputed as their guilt, ſo as to be a barre of the Childes priviledge.

Reply. 1. It hath been already proved, in our examining the fifth Propoſition, that more is required to fit one that is adult, for Church-memberſhip, then is there expreſſed, viz. Faith in Chriſt made viſible to the Church, without which they are not regularly Church-members. Now Baptiſm adminiſtred by ordinary Church-Officers, to ſuch as are out of Church-order, is profaned, as Circumciſion was by the Shechemites, and would have been by the Iſhmaelites, and Edomites, and the poſterity of Abraham by Keturah, if it had been adminiſtred to their children, when their Parents were not joyned to the Church of God, or abode not in it, in the Families of Abraham, Iſaac, and Jacob. For, 1. One end of Baptiſm now, (as it was of Circumciſion then) is to ſeal Church-communion, 1 Cor. 12.13. it is a publick Teſtimony of the Admiſſion of the party baptized into the Family of God, The Father, Son, and Holy Spirit, into whoſe Name he is baptized, Mat. 28.20. either immediately, if he be adult, by his perſonal Covenanting for himſelf and his ſeed; or mediately, if in his minority, by his next immediate Parents Covenanting for him. This the Parent in queſtion hath not done. Hence the want hereof is a bar to his childes Baptiſm. 2. The regular and lawful uſe of B…ptiſm now (as of Circumciſion of old) preſuppoſeth both Gods Promiſe, and his Faith, who is to uſe it, either upon himſelf or upon his Infant. Therefore he that preſumeth to uſe it, being not ſo qualified viſibly, (viz. not having before the Promiſe of Chriſt, and Faith for Juſtification with Abraham) doth he not treacherouſly uſurp the Great-Seal of the King of Heaven and Earth? If not, ſurely it had need to be ſoundly cleared.

3. God reckoneth that as done in his ſervice, to which there was a manifeſt deſire and endeavour, albeit the acting of it be hindred, &c

Reply. We muſt diſtinguiſh between private and publick Service in a publick ſtate and order. 1. In private Service, God p. 49accepts the will for the deed, when the act…ng of it is hindred, either by God himſelf, as Abrahams ſacrificing his Son, and Davids building the Temple; or by the parties inability to do ſo much as he would, as in that caſe 2 Cor. 8.12. and the like. 2. But in publick Service in a publick ſtate and order, he doth not accept of that as done which is not done, ſo far as to bring them into that ſtate and order, whatſoever their deſires and endeavours have been; for this were to overthrow and ſubvert that Order, which God hath by his Inſtitution eſtabliſhed, and to bring in Confuſion. Will God accept a man in doing acts of Office power proper to a Miniſter of a Church, becauſe he deſired and endeavoured to be a Miniſter, when he is not actually and regularly in Office? Or may a Church receive unto Fellowſhip of the outward Seals of the Covenant, ſuch as are not actually and regularly joyned to the Church, becauſe they deſired and endeavoured to be of the Church, albeit their joyning with the Church was hindred? To be baptized, in voto, will nothing advantage any to Church-fellowſhip, though a Martyr, in voto, is accepted of God as a Martyr, becauſe though God ſearcheth and knoweth the heart, yet the Church doth not: De occultis non judicat Eccleſia; ſecret things belong to God, but revealed things to men, and things are not manifeſted to the Church, otherwiſe then by congruous actings: nor, in this caſe, can they or theirs have a right to Church-priviledges, otherwiſe then by actual joyning with the Church.

4. The terms of the Propoſition import that in charity, that is here done interpretatively, which is mentioned to be done in the fif…h Propoſition expreſly.

Reply. 1. It's an unwarrantable charity that makes ſuch an interpretation; for it is without warrant of any Rule in Scripture, or in good Reaſon. 2. If that which is mentioned to be done in the fifth Propoſition expreſly, is here done interpretatively, both being put together, will not avail to put the Parent regularly into Church-fellowſhip, in any ſenſe, and to give his Infant a right to Baptiſm thereby. For, by Chriſts Ordinance, onelyonly adult perſons, who have true Faith in Him, and Holineſs, are adult Members of the inviſible Church, and the ſame perſons, making holy Profeſſion thereof outwardly in the order of him appointed, p. 50may be Members of the viſible Church; and they onelyonly can give their Infant-ſeed a right unto Baptiſm. For, ſeeing without faith it is impoſſible to pleaſe God, in matters of his publick Worſhip and Service, whereof Baptiſm is one; and ſeeing God hath appointed us to Worſhip him, both in it, and in all other publick Duties and Services, ſo as we may pleaſe him therein: It followeth neceſſarily, that he requireth true viſible Faith in all whom he priviledgeth to baptize their Infants, which yet is not expreſly required in the fifth Propoſition, nor interpretatively in this.

Propoſ. 7. The Members of Orthodox Churches, being ſound in the Faith, and not ſcandalous in life, and preſenting due teſtimony thereof, theſe occaſionally coming from one Church to another, may have their children baptized in the Church whither they come, by virtue of Communion of Churches: But if they remove their habitation, they ought orderly to Covenant, and to ſubmit themſelves to the Government of Chriſt in the Church where they ſettle their abode, and ſo their children to be baptized: It being the Churches duty to receive ſuch into communion, ſo far as they are regularly fit for the ſame.

Reply. The regular Communion of approved Churches, I look at as the Ordinance of Chriſt, according to the 11^th and 12^th Poſi…ions premiſed: but this Propoſition is ſo ambiguouſly expreſſed, that it leaves me in the dark, till ſome Queſtions be anſwered, that the extent and compaſs of the ſenſe and meaning of it may be better cleared. They diſtribute it into two parts, which they endeavour to prove ſeverally: but neither of them are ſufficiently explained. In the firſt part, I Enquire; What Churches they account Orthodox? whether ſuch onelyonly as have the Truth of Doctrine, as it is oppoſed to Heterodoxies and Errours about the Doctrine of Faith, viz. Churches that are Heretical; or ſuch alſo which are right in Judgement and Practice in matters of Church-Order. For both theſe the Church at C…loſſe was praiſed by Paul, in Col 2.5, 6. 2. What courſe the Church, where the Members of ſuch Churches deſire to have their children baptized, do take to know that ſuch Members are ſ…und in the F…ith For a Member of an Orthodox Church may hold and maintain dangerous Errours, contrary to the Faith, 1 Cor. 15.12. 3. Whom p. 51they account to be not ſcandalous in life? whether onelyonly ſuch as fall not under the cenſure of Civil Courts, or alſo ſuch as are juſtly offenſive to Gods People by their ſinful and diſorderly walking? For they ſay, in their proof of the ſecond part of this Propoſition, that, to adminiſter Baptiſm to ſuch as walk in diſorder, would be to adminiſter Chriſts Ordinance to ſuch as are in a way of ſin and diſorder, which ought not to be done, 2 Theſſ. 3.6. 1 Chron 15.13. and would be contrary to that Rule, 1 Cor. 14.40. 4. What they account due Teſtimony? whether that which is given of them by the Church, from whence they come, or onelyonly that which they may have from ſome in the place where they live, and have been but a little while, whether they be Members of the Church or not? 5. What they mean by their occaſionally coming from one Church to another? whether they take a due courſe to know that their occaſion of coming be approved by the Church whence they come, or not? 6. When they ſay, They may have their children baptized in the Church whither they come, by virtue of the Communion of Churches? Quaere; 1. Whether they have Letters of Recommendation from the Church whence they come, whereby that Church deſireth this fruit of Communion with the Church where they would have their children baptized, or not? That being the orderly way of exerciſing Communion among Churches, Rom. 16.1, 2. 2 Cor. 3.1. 3 Joh. ver. 9, 12. and, Whether the Infant muſt be baptized as a Member (in and by his Parents covevenanting for him) of that Church, whence his Parents come, or as a Member of the Church where he is baptized, and where the Parent is not a Member, but onelyonly hath this benefit of the Communion of Churches, that himſelf is admitted to the Lords Supper, pro tempore, and his children to Baptiſm in a tranſient way? When theſe and the like Queſtions are Anſwered, I ſhall better know what to ſay to the firſt part of the Propoſition, then now I do. In the mean time, to the firſt Proof thereof I have already ſpoken in my Replies to Propoſ. 1. & 2. & 5. & 8.

2. To clear their meaning in the ſecond part of this Propoſition: Quaere; 1. Whether ſuch Removers have an orderly diſmiſſion from the Church whence they come, or not? 2. Whether the Church where they ſettle their abode, do ſubject themſelves p. 52to the Government of Chriſt, or not? 3. Whether all refuſing to Covenant with any Church whatſoever, where they are neceſſita ed to ſettle their abode, is to be judged to be diſorderly walking, and to ſavour of Profaneneſs and Separation? 4. Whether if the Church in that place refuſe to receive them into communion, ſo far as they are regularly fit for the ſame, or if they do not joyn in communion with that Church in the place where they dwelt, it b…ing not to be approved; Doth this their not being joyned, d…bar their children from being baptized in another Church that is approved? Theſe, and the like Queſtions, being clearly Anſwered, I ſhall underſtand the true and full ſenſe of this Propoſition, and what to ſay to it. So much may ſuffice, for the preſent, for Reply to their Anſwer to the firſt Queſtion.

Queſt. II. Whether according to the Word of God, there ought to be a Conſociation of Churches? and what ſhould be the manner of it?

Anſw. The Anſwer may be given in the Propoſitions following.

Reply. The Propoſitions following are eight. As for the firſt four: The firſt, Concerning the full Power and Authority Eccleſiaſtical, within it ſelf, of each particular Congregation of viſible Saints, in Goſpel-Order, furniſhed, at leaſt, with a Teaching Elder, and walking together in Truth and Peace. And the ſecond, concerning The Siſterly R…lation of the Churches of Chriſt each to other. And the third, concerning The Ʋnion and Communion of ſuch Churches. And the fourth, concerning The Acts of Communion; I fully cloſe with, as well agreeing with the 11^th and 12^th Poſitions premiſed. Excepting onelyonly the ſixth Act of Communion, and that, but in one part of it. For, To admoniſh one another, when there is need and cauſe for it, I confeſs is an Act of this Communion, and which may be proved from Gal. 2.11, 24. by proportion. But, for that other part of it, To withdraw from a Church, or peccant party therein, after due means, with patience uſed, obſtinately perſiſting in Errours or Scandals; this muſt be taken with a grain of Salt. They referre us to the Platform of Diſcipline, (Chap. 15. Sect. 2. Partic. 3.) where they fetch a proof for this withdrawing, from p. 53Mat. 18.15, 16, 17. by proportion. But there ſeems to be a threefold dispr porti… between that and this For, 1. There the Withdrawing is a conſequent and ff ct of t…e C…urches authoritative Cenſure of a… obſtinate offender after the firſt, and ſecond, and third Admonition, the offender being a Member, and ſo under the Power and Authority of the Church, and to be ſo cenſured by the Church, to whom Chriſt hath given …he Keyes of the Kingdome of Heaven, and hath ordained, that ſuch an one ſhall be Excommunicated for his obſt…nacy in off…nces, wh…ch were materially of a leſſer kinde, but, by obſt…nacy of the delinquent, (after ſecret, priva e, and publick Admonition) againſt the Ordinance of Chriſt for his reclaiming, becomes formally an heinous Scandal. But the Wi hdrawing of other Churches from a Church which they account peccant, is an act of different nature and kinde. For, it is not an act of publick Au…hority of ſuch Churches over that Church, by virtue of the Keyes of the Kingdome of Heaven given to any Synod, or Council of Neighbour-Churches, as they themſelves confeſs in their firſt Propoſition, for Anſwer to this ſecond Queſtion.

2. The ſteps, whereby they proceed to this Withdrawing, are, 1. That one Church Admoniſh another. 2. If the Church under offence, doth not hearken to that Admonition; the offended Church is to acquaint other Neighbour-Churches with that offence, and with their negl…ct of that Admonition: whereunto thoſe other Churches are to joyn, in ſeconding the Admonition formerly given: and if ſt…ll the offending Church continue in obſtinacy and impenitency, they may forbear communion with them.

Reply. This is not, by proportion, according to Matth. 18. For, there Chriſt doth not allow them, who have proceeded in Admoniſhing, but to the ſecond ſtep, to forbear communion with the delinquent: whereas theſe Neighbour-Churches are but in the ſecond ſtep Yet, they ſay, they may forbear communion with them. Then they aſcend to the third ſtep; To proceed to make uſe of a Synod, or Council of Neighbour-Churches walking orderly (if a greater cannot conveniently be had) for their conviction. If they hear not the Synod, the Synod, having declared them to be Obſtinate, particular Churches, approving and accepting the judgement of the p. 54Synod, are to declare the ſentence of Non-communion reſpectively concerning them; and thereupon, out of a Religious care to keep their own communion pure, they may juſtly withdraw themſelves from participation with them at the Lords Table, and from ſuch other acts of holy communion, as the Communion of Churches doth otherwiſe allow and require. Thus they ſpeak, in that Platform. But, is this, in proportion, according to Mat. 18. that the Neighbour-Churches may firſt withdraw, and then a Synod or Council of Neighbour-Churches muſt be made uſe of for their conviction? and, if the Synod declare them to be Obſtinate, particular Churches are to declare the ſentence of Non-communion, and then to withdraw themſelves from all acts of holy communion? Till they can produce a clear Rule for warrant of ſuch a proceeding, I cannot look at this otherwiſe, then as a meer humane Invention.

3. Though Churches may withdraw from a Church that is obſtinate and impenitent in ſome caſes, (without any ſuch ſolemn ſentence of Non-communion declared by a Synod) yet, not for ſuch cauſes as a delinquent Brother may be Excommunicated by a Church, according to Mat. 18. For there, though the Offence was in ſome leſſer matter, and private between two at firſt; yet, by obſtinacy againſt convincing light, held forth in thoſe three ſteps of proceeding, it becomes a publick and heinous Scandal, and ſo the Delinquent muſt be at laſt Excommunicated by the command of Chriſt, and the Sentence of the Church, in obedience to Chriſt, who hath for ſuch ends given the Keyes of the Kingdome of Heaven unto them. But Neighbour-Churches may not withdraw from a true Church for every Errour and Scandal, though perſiſted in, and, in their opinion, obſtinately. For 1. It may be the Errour of Neighbour-Churches, to think that to be light from Scripture, which they hold forth for their conviction, when it is not from Scripture, rightly underſtood, and rightly applied If the Synod, by whom this Book is publiſhed, ſhould conclude any Church to walk in Errour, and Scandal, and Obſtinately, which ſhall not be convinced from what light they have here held forth, nor practiſe accordingly, till what is Replied ad oppoſitum, be ſoundly Refuted, and their Allegations and Applications of Scripture, more convincingly and irrefragably cleared, and Withdraw p. 55communion from them, after the firſt, ſecond, and third Admonition; and, If any Neighbour-Churches, for this or the like cauſe, ſhould Withdraw from communion with them, after the Admonition of one Church, and, after that, of other Neighbour-Churches; They ſhould greatly ſin in ſo doing, and act contrary to their own Doctrine in their ſecond Proof of their 7^th Propoſition for Anſwer to this ſecond Queſtion, pag. 28. where they ſay, To refuſe communion with a true Church, in lawful and pious actions, is unlawful, and juſtly accounted Schiſmatical. For, if the Church be true, Chriſt holdeth ſome communion with it; therefore ſo muſt we. Now the Churches in New-England were approved by their Neighbour-Churches to be true Churches, by their giving unto them the right hand of fellowſhip: and an Errour in leſſer matters, though perſiſted in againſt their Admonitions, (which may be from want of convincing light) doth not make any of them ceaſe to be a true Church. But to Withdraw themſelves from all holy communion with ſuch a Church for ſuch a cauſe, is Total ſeparation from a true Church, which, themſelves ſay, is unlawful, Ibid. 2. The caſes, wherein communion may be regularly Withdrawn from a Church or Perſon, are onelyonly ſuch as Subvert the Fundamentals of Religion, and are obſtinately perſiſted in, againſt due means regularly uſed with patience for their conviction, being contrary to the Faith once given to the Saints; from whence they may be juſtly denominated Heretical, Tit. 3.10, 11. 2 Joh. ver. 10, 11. Or to the communion of Saints; from whence they may be juſtly ſtyled Schiſmatical, Rom. 16.17, 18. Or to both, being fallen from the Truth once received; from whence they be juſtly called Apoſtatical, 2 Tim 4.10. Or, if there be any other caſe of like heinouſneſs. But in caſes of leſſer importance, Churches and Chriſtians are to be exhorted to walk worthy of their calling, with all lowlineſs, and meekneſs, with long-ſuffering, forbearing one another in love: Endevouring to keep the unity of the Spirit in the bond of peace, &c Eph. 4.1 2, 3, &c. concluding with bleſſed Paul, that (the main things of Religion being provided for, and ſecured, for leſſer matters) if in any thing ye be otherwiſe minded; God ſhall reveal even this unto you, Phil. 3.15. For, in ſuch matters, godly men do frequently differ, and are not eaſily convinced; ſome from p. 56the ſtrength, others f om the weakneſs of their Intellectuals: and the b…ſt …now …ut in part.

I have been the larger in clearing this Point for neceſſary cauſes. Having thus ſp…ken to t…e four firſt Propoſitions, I proceed to t…e fif…h and ſix…h Propoſitions.

Propoſ. 5. C…nſoci…tion of Churches, is their mutual and ſolemn Agreement to exerciſe communion in ſuch acts as aforeſaid, among themſelves, with special reference to thoſe Churches, which by Providence are planted in a convenient vicini…y, though with liberty reſerved, without offence, to make uſe of others, as the nature of the caſe, or the advantage of the opportunity, may lead th…reunto.

Propoſ. 6. The Churches of Chriſt in this Country, having ſo good opportunity for it, it is meet to be commended to them as their duty thus to conſociate: For, 1. Communion of Churches being commanded, and Conſociation being an Agreement to Practiſe it, this muſt needs be a Duty alſo, Pſal. 119.106. Neh. 10 28, 29.

Reply. Before I proceed to argue upon theſe Propoſitions, ſome things ſhould be premiſed, in way of Enquiry, that the terms may be rightly underſtood. Quaere. Whether by mutual and ſolemn Agreement, they mean a Vow? It ſeems by the Texts alledged by them, in the firſt Proof of the ſixth Propoſition, that they mean ſo; and therefore I ſhall take it for granted that that is their meaning. 2. When they ſay, This ſolemn Agreement or Covenant muſt …e made with ſpecial reference to Churches in vicinity: Quaere. 1. How many Churches in Vicinity or Neighbour-Churches, muſt thus Covenant together? 2. Whether they muſt have ſet times of Meeting for this purpoſe? and who are to meet? Whether Elders alone? or others alſo ſent from the Churches with them? and how frequent theſe Meetings muſt be? and whether the ſet times muſt be kept conſtantly, though they have no preſent need of counſel from another? 3. Whereas they ſpeak of Liberty reſerved, without offence, to make uſe of others, as the nature of the caſe, &c. may lead thereunto. Quaere. How they may avoid giving offence to Neighbour-Churches, if they uſe the help of Churches more remote? Whether they muſt have their conſent thereunto before they uſe them? 4. Concerning the end and iſſue of this Conſociation of Churches; Whether p. 57they are bound thereby to acquieſce in the judgement and determinations of thoſe Neighbour-Churches, and to practiſe accordingly, whether they ſee convincing light in the Scriptures, or Arguments propounded to them, or not, under a Penalty of being judged by the reſt to be Obſtinate in Errour and Scandal, and accordingly in time to have all holy communion with them withdrawn from them? It ſeemeth, by what was before ſaid in the fixth Act of Communion for Anſwer to the firſt Queſtion, pag. 31. that this will be the end and iſſue of this Conſociation unto any Church that ſhall diſſent from the reſt. This Conſociation they endeavour to prove to be a duty incumbent upon the Churches in New-England. I ſhall briefly weigh their Reaſons.

For 1. Communion of Churches being commanded, and Conſociation being but an Agreement to practiſe it, this muſt needs be a duty alſo, Pſal. 119.106. Nehem. 10.28, 29.

Reply. It doth not neceſſarily follow, till they have proved that Conſociation of Churches by a mutual and ſolemn Covenant is commanded, as Communion of Churches is. Nor do the Texts alledged prove it in Pſal. 119.106. David ſwore to keep Gods righteous judgements, and would perform it; becauſe, though he was not bound to ſwear, yet he had voluntarily ſworn it, and ſo was under a double bond to perform it: for, both his keeping Gods righteous judgements, and his performing that Vow, were commanded of God, Deut. 10.13. with Pſal. 76.11. 2. And his Vow was private, betwixt God and himſelf. Hence it will not follow, that Churches are bound to conſociate with a Vow or Covenant, after the manner here deſcribed, which is not proved to be a duty, and may be unſafe for particular Churches. That Cove…ant, in Neh. 10.28, 29. was their Church-covenant renewed and explained, and ſo was a mutual ſolemn Engagement, by entring into a Curſe, and into an Oath (to which form we are not bound) and Church-covenanting is Gods Ordinance, Iſa. 19.21. & 56.4, to 8. & 62.5. all which are Propheſies of the Churches under the Goſpel. But between the covenanting of a Church within it ſelf, and ſuch a covenanting as this for the conſociating of Churches, there are conſiderable differences. 1. Becauſe this wants Warrant from the Scripture, which that hath; there being neither any Precept in Scripture p. 58commanding it, nor any Pattern among the Primitive Churches, planted or approved by the Apoſtles, commanding it unto us. 2. Nor is there like Reaſon for ſuch Conſociation of Churches by a mutual and ſolemn Agreement or Covenant between Churches in a vicinity, as is for a Church-covenant within it ſelf. For, the Church-covenant is neceſſary, becauſe, without it, the ends of Church-fellowſhip cannot be attained. For, 1. Each particular Church is a Spiritual Corporation; which therefore muſt receive its being from a Spiritual Combination, or Foederal Engagement. 2. By virtue hereof, they that had no natural impreſſion to ſubject them to others, or to give them power over them, have mutual power each over other, to command, & conſtrain, as the caſe requires; of which power they could not have been made partakers without mutual Agreement and Engagement. 3. Hereby they come to enjoy ſuch Spiritual and Eccleſiaſtick Priviledges, unto which none can be admitted without the approbation and allowance of the whole; which neceſſarily requires this Engagement to the whole, which is by Covenant. Thus Mr. Hooker argues, to prove the neceſſity of a Church-covenant, Survey, part. 1. chap. 4. p. 50, to 55. But the ends of Church-communion, (which is mutual helpfulneſs by counſel) may be attained (without ſuch a Conſociation by mutual Engagement) by the Communion of Churches, which of it ſelf, without any other Engagement, gives Churches a right and intereſt in another way mutually for their help by counſel, when their needs require it. The Churches in New-England have, by the bleſſing of Chriſt, found the benefit of the Communion of Churches for ſetling Truth and Peace among them, without ſuch a Conſociation, and may ſo ſtill. 3. Such an Agreement between Churches will become a Snare unto them, by ſtraitning them in the uſe and exerciſe of their Church-power within themſelves, in re propriâ. 1. If, by virtue hereof, they may not adminiſter Church-cenſures within themſelves, without concurrence of Neighbour-Churches, or Elders approbation ſought and attained thereunto before: Or, 2. If thereby they ſtand bound under the fore-noted Penalty, to reſt in, and practiſe according to the judgement and advice of ſuch Churches, having ſufficient light and conſent within themſelves without them. 3. Mr. Rutherfurd affirms, That a convenient p. 59number of Churches, having ordinarily converſing one with another, ſhall voluntarily combine themſelves in one Society; this laſt gives in the formality of Claſſical Memberſhip, Lib. 2. p. 320. He addes: When God hath made him a combined Member, now, by inſtitution, of one Presbyterian Church, not of another, though by ordinary converſe with other Churches, in caſe of ſcandal, his example may prove prejudicial and infeſtuous to others, yet this Presbytery muſt proceed in Excommunication againſt him, becauſe he is combined with them. Thus, you ſee, by this voluntary combination of Churches, a Church become a Claſſical or Presbyterian Church, and the Members, by conſenting thereunto, become Members of a Claſſical Church, and under the power of it, ſo as to be Excommunicated by it. And is not this Conſociation to be looked at as a Snare to the Churches? which 1. Transforms them from Congregational Churches into a Claſſical Church? And 2. Subjects them under the Eccleſiaſtical Juriſdiction of that Claſſical Church? And 3. Without any warrant of Chriſts Inſtitution? Let us ſee if there be more in their ſecond Proof.

2. Paul an Apoſtle ſought with much labour the conference, concurrence, and right hand of fellowſhip of other Apoſtles▪ and ordinary Elders and Churches have not leſs need each of other, to prevent their running in vain, Gal. 2.2, 6, 9.

Reply. 1. This neceſſity was proper to Paul's caſe, who did not converſe with Chriſt on earth, as the other Apoſtles did, but was as one born out of due time, 1 Cor. 15.8. and ſo was more liable to be objected and excepted againſt, then the other Apoſtles; and therefore had more need to be countenanced among men, by them, then they by him: Whence he wiſely ſought approbation from them. But this is not the caſe of the Churches in New-England, each of them having been approved by the right hand of fellowſhip given to them by other Churches at their firſt gathering, and at the Ordination of their Teaching and Ruling-Elders. 2. Paul did thus, not by reaſon of ſuch a conſociation of Churches, as is here deſcribed, but for other Reaſons. 3. The running in vain of any Elders and Churches, hath been hitherto prevented by the communion of Churches regularly exerciſed, and ſtill may be.

p. 603. Thoſe general Rules, touching the need and uſe of counſel and help in weighty caſes, concern all Societies and Polities Eccleſiaſtical, as well as Civil, Prov. 11.14. & 15.22, &c.

R ply. It is true, and it is their duty to make uſe of them, in obedience, and with thankfulneſs to God, as need requires, when they want light or conſent within themſelves, by virtue of the communion of Churches, without ſuch a Conſociation as they deſcribe.

4. The pattern, in Acts 15. holds forth a warrant for Councils, which may be greater or leſſer, as the matter ſhall require.

Reply. But, 1. Not with ſpecial reſpect to the vicinity of Churches: for Paul and Barnabas, and the Meſſengers f…om the Church of Antioch, paſſed through other Churches nearer, to go to Jeruſalem for counſel. 2. Nor by virtue of ſuch a Conſociation of the Church at Antioch with that at Jeruſalem, but of the communion of Churches.

5. Concurrence and communion of Churches, in Goſpel-times, is not obſcurely held forth in Iſa. 19 23, 24, 25. Zeph. 3.9. 1 Cor. 11.16. & 14.32, 36.

R ply. Some of thoſe Texts note onelyonly a communion of Saints in one and the ſame Church. 2. None of them hold forth a Conſociation of Churches as they deſcribe.

6. There hath conſtantly been in theſe Churches a profeſſion of Communion, in giving the right hand of fellowſhip at the gathering of Churches, and Ordination of Elders; which importeth a Conſociation, and obligeth to the practice thereof.

Reply. Together with the profeſſion of communion, hath been the practice of it in theſe Churches. But that this communion importeth ſuch a Conſociation, as they deſcribe, and obligation to the practice thereof, was not expreſſed, nor underſtood. Worthy Mr. Cotton, (whoſe Name ought to be honourable among the Saints, both in Old England and New) in that Book which he entituled, The Way of the Churches in New-England, the ſixth chapter, ſpeaketh of the Communion of Churches, and ſheweth ſeven wayes, whereby it ought to be, and is, in theſe Churches, exerciſed. They do (as I apprehend) reach all the Duties to be performed, by virtue of Church-communion, mutually, by each other: But of this Conſociation (as it is here p. 61deſcribed) he ſpeaketh not a word; nor, I believe, did apprehend any Neceſſity of it, or Rule in Scripture for it. Therefore, when they ſay, Without this, we ſhall want an expedient and ſufficient cure for emergent Church-difficulties and differences; the conſtant experience of theſe Churches, from their beginning, to this day, evinceth the contrary. And though our Way is charged with the want hereof; yet it is unjuſtly, and by ſuch as would bring us into their Way of Claſſical Churches, which is not proved to be the Ordinance of Chriſt, as this of the Communion of Churches is, and hath been found effectual, by the bleſſing of Chriſt, and ſo will be ſtill. And though this part of the Doctrine of the Church, as they call it, concerning ſuch a conſociation, it being not proved to be the Doctrine of Chriſt, was never practiſed in theſe Churches: For without it, the Churches either have been, or might have been, and may be hereafter, kept in purity and peace with Brotherly love among themſelves mutually, by the regular improving the communion of Churches, which is manifeſted to be the Ordinance of Chriſt, who hath given us perfect Rules in the New Teſtament, for the ordering of the communion of Chriſtian Churches, which are ſufficient for attainment of the ends, for which Chriſt hath appointed it, according to the ſecond, third, fourth, eleventh, and twelfth Poſitions premiſed. With which, if this way of Conſociation of Churches ſhall be clearly proved to agree (which I do not finde to be yet done) I ſhall readily and heartily cloſe with it, and ſubmit unto it. For it is onelyonly the Truth that I ſearch for, and deſire to bear witneſs unto, that, when my time ſhall come to lay down this earthly tabernacle (which I expect daily) I may give up my account with joy. 2. And, if any Church be refractory, we have the help of the Civil Power, which is ordained of God for the juſt puniſhment of thoſe that do evil, whether in Church or Common-wealth, Rom. 13. Every O…dinance of God hath Gods bleſſing annexed; which we cannot expect in this way, till it be proved to be Gods Ordinance, which yet is not done.

Propoſ. 7. The manner of the Churches agreement herein, may be by the Churches open conſenting unto the things here declared, in Anſwer to this ſecond Queſtion; as alſo to what is ſaid thereabout, p. 62in Chap. 15, 16. of the Platform of Diſcipline, with reference to what is before expreſſed in Propoſition 5^th.

Reply. If the Churches do expreſs their Agreement herein openly, they do voluntarily engage themſelves, and covenant to practiſe according to the things declared, not onelyonly in the point of Church-communion, but alſo of ſuch conſociation as is here expreſſed, which they have need to ſee to be warranted by the Word, if they will act accordingly in faith, knowing that whatſoever is not of faith, is ſin, Rom. 14.23. What is ſaid in the Platform, chap. 15 hath been, in part, examined before in chap. 16.5.

They ſay, The Synods Directions and Determinations, ſo farre as conſonant to the Word of God, are to be received with reverence and ſubmiſſion, not onelyonly for their agreement therewith, &c. but alſo ſecondarily, for the power whereby they are made, &c.

Reply. I grant, that the Synods Directions and Determinations, ſo farre as conſonant to the Word of God, are to be received with reverence and ſubmiſſion. But what if the Members of Churches, to which they are ſent, do not finde them conſonant to the Word rightly underſtood and applied? Are they nevertheleſs ſtill bound to practiſe according to the Synods Directions and Determinations, becauſe the Synod coucludeth that they are conſonant to the Word? I ſuppoſe, no Orthodox Synod, in theſe times, will arrogate to it ſelf ſuch infallible Aſſiſtance, as the Apoſtles, being aſſembled with the Church at Jeruſalem, had, Acts 15. (though they argued and concluded onelyonly from Scripture, yet that Council could not erre in their underſtanding and applying Scripture, having ſuch guides as the Apoſtles were) but will confeſs that they may erre in their underſtanding and applying the Scriptures, whereupon they ſeem to g…ound their Directions and Determinations. And if ſo it is the duty of every Church, and the Members thereof, to examine by the Scriptures whatſoever Direction or Determination is propounded by the Synod. If they finde that they are conſonant to the Word of God, they are bound by Gods Authority to receive them with reverence and ſubmiſſion. If otherwiſe, wrought to obey God, rather then man, Acts 5.29. 2. This power of the Synod (though they ſay it is but ſecondary, and that it is for their agreement with the Word, which is the principal ground thereof, and p. 63without which their Directions and Determinations binde not at all, yet) they make ſo binding, that, if any Churches ſhall refuſe to practiſe according to the Directions and Determinations of the Synod, (though they have ſtrong grounds of diſ-ſatisfaction about the Synods interpretation and application of the Scriptures alledged by them) they will withdraw themſelves from communion with them. Whether ſuch an authoritative urging their counſels upon Churches be warranted by Scripture, let the Reader enquire and conſider: and, Whether it will agree with what themſelves before declared, concerning the unlawfulneſs of a total Separation from a true Church: and, Whether there be need of it to cure emergent Church-difficulties and differences; ſeeing all that are godly will readily cloſe with ſuch Directions and Determinations of Synods, as are clearly conſonant to the Word of God: and, if any obſtinately will perſiſt in their own wayes, contrary to the Word held forth to them by the Synod, the Civil Power is Gods Ordinance for puniſhment of ſuch evil doers, that the Churches may be kept pure and peaceable, in the exerciſe of Church-communion among themſelves in a Brotherly way. Which yet is no impediment to the Churches (and that by the declaratory Sentence of a Synod, that is, after due conviction of a Church that is Heretical, Schiſmatical, Apoſtatical, or the like, with due patience exerciſed) to withdraw the right hand of fellowſhip from ſuch as make themſelves worthy, by their obſtinacy againſt the light clearly held forth from Scripture, to be rejected, as not true Churches of Chriſt. Yet this they may not regularly do, meerly for their Diſſenting from the Determinations of the Synod, upon conſcientious grounds, and in leſſer matters. What is before expreſſed in the fifth Propoſition, hath been already examined.

Propoſ. 8. concerneth The manner of exerciſing and practiſing that Communion, which this conſent and agreement specially tendeth unto, which, they ſay, may be, by making uſe occaſionally of Elders, or able Brethren of other Churches; or by the more ſolemn Meetings of both Elders and Meſſengers, in leſſer or greater Councils, as the matter ſhall require. Such Meetings, for the end ſpecified, being rightly ordered, and carried on in a Brotherly way, by men ſincerely affected to eſtabliſh Truth with Peace in the p. 64Churches of the Saints, according to the Rules given unto us by Jeſus Chriſt, our Lord and Law-giver, I do fully approve, as of profitable uſe, by the Bleſſing of Chriſt, for the good of the Churches.