Investigation of Truth on Baptism and Consociation of Churches, Essay 1 · Postscript
The Reverend Author's POSTSCRIPT.
Chriſtian Reader,
THeſe Lines and Labours of Love (I truſt) to the King of Saints, and his Subjects and Laws, I leave with thee, with the wiſe peruſall and conſideration of them. The iſſue and ſucceſs, I commit unto the onelyonly wiſe God, and our Father in Jeſus Chriſt, deſiring all thoſe into whoſe hands it may come, to receive nothing ſaid by me, further then they ſhall finde it conſonant to the Word of God in the Scripture, specially of the New Teſtament: And that, if they diſſent in any particulars, they will gratifie me with notice thereof, together with their Reaſons; whom they ſhall finde thankful for ſuch help, and ready to embrace any Truth that is yet hidden from me; and that no man will ſuſpect that I ſeek any thing in this Eſſay, but Truth with Peace, leſt they become judges of evil thoughts. Farewell in our Lord Jeſus, who is the Truth. Let his good Spirit lead us, and all his Churches and People, into wayes of Truth and Peace, and eſtabliſh our goings in thoſe wayes. Amen.
Your aſſured Friend and Brother. J. D.
CONSIDERATIONS UPON THE SEVEN PROPOSITIONS Concluded by the SYNOD ſitting at BOSTON, June 10th. 1662. By the Reverend, Mr. NICHOLAS STREET, Teacher of the Church of Chriſt at New-haven.
I.THis Phraſe, Members of the viſible Church, in the firſt Propoſition, I take to be explained in the ſecond Propoſition.
II. By this Phraſe in the ſecond Propoſition, Their Infant-ſeed, I ſuppoſe is meant onelyonly their legitimate infantſeed, and is not to be extended to illegitimate children; againſt which a ſtrong Argument may be gathered from Deut. 23.2.
III. The ſecond Propoſition doth ſeem to diſtinguiſh of Members in particular Churches: Some are ſaid to be Confederate viſible Believers; whereby, I ſuppoſe, is meant, ſuch as have immediately and perſonally taken hold of the Covenant themſelves, both for themſelves, and for their ſeed: for it is manifeſt, that it is ſpoken of ſuch as are made contradiſtinct to an infant-ſeed, that cannot thus do. Some are ſaid to be Their infant-ſeed, (i.) children in minority &c. And how come theſe to be Members? The laſt words in the Propoſition do ſhew; which are, Whoſe next Parents, one or both, are in Covenant; which doth imply at leaſt, that they become Members in and by their next Parents covenanting for them. Hence the ground of the diſtinction of Memberſhip into Immediate and Mediate is very clear. The Argument may be thus framed: Such as is the ratio formali… of the Memberſhip, ſuch is the Memberſhip, ſo may it be diſtinguiſhed and denominated. But Confederation, which is the ratio formali… of the Memberſhip, is immediate in the Parent, in the Childemediate. Ergo.
A difference in Memberſhip is granted, both in this ſecond Propoſition, and ſome others after; and if this diſtinction to expreſs the difference be not proper, let ſome better be laid down, that doth more aptly and fully ſuit the nature of the thing, and we ſhall receive it. In the mean time we ſhall hold to this, as conceiving, that the admitting of it would be a good means to preſerve the Churches in purity, to prevent many unprofitable and u…co…fortable diſputes, and other great inconveniences, which, the rejecting of it will unavoidably make way unto.
IV. This clauſe in the third Prop…ſition, When grown up, are p…ſonally under the Watch, Diſcipline, and Government of the Church; had need be warily underſtood, and doth call for ſome clear explication For, if it be meant that they are in the ſame way, and as fully under the D…ſ…ipline and G…vernment of the Church, as thoſe who in their own perſons have taken hold of the Covenant, it cannot be aſſented unto: For then, in caſe of ſuch delinquency, as doth call for Excommunication in another Member, they are formally to be Excommunicated. But this may not be admitted. For,
1. Formal Excommunication doth not ſuit their ſtate; they are within the Church onelyonly mediately, by their Parents confederation: Therefore are not to be caſt out of the Church immediately and perſonally by formal Excommunication. 2. Beſides, they are, in reſpect of ſtrength, weak; and in reſpect of ſtate, dead: eſpecially being conſidered as in this third Propoſition, without qualifications, even ſuch as are mentioned in the fifth Propoſition, which yet are ſeparable from true and ſaving grace: They are too weak to bear the weight and ſtrength of that Cenſure, which is mighty through God, 2 Cor. 10.4. it is to put new wine into old bottles, which Chriſt doth diſlike in Spiritual matters, Mat. 9.
2. It ſeemeth to be very injurious to them, to lay them open to the higheſt Cenſure, and not to allow them proportionable priviledges.
3. The main end of Excommunication, when it paſſeth upon ſuch, is not like to be attained, which is, the deſtruction of the fleſh, that the spirit may be ſaved, 1 Cor. 5.5. The Ordinance doth ſuppoſe the Subject of it to be fleſh and spirit; they who are conſidered as without qualifications to make them capable of Church-priviledges, as in this third Propoſition, cannot be looked at as other then all fleſh.
V. In the fourth Propoſition it is ſaid, Theſe adult perſons are not therefore to be admitted to full Communion, becauſe they are and continue Members, without ſuch further qualifications as the Word of God requireth thereunto. But whether the children of ſuch are to be baptized, or not, is not ſaid; and it is neceſſary that it ſhould have been expreſſed, that the ſenſe and meaning of the Synod might be rightly underſtood.
VI. To the fifth Propoſition many things may be ſaid.
1. This Propoſition may rationally be looked at, as holding forth the qualifications wanting to full Communion, mentioned in the fourth Propoſition: And if ſo, then it will follow, that ſuch as have theſe qualifications, have right to full Communion: if I miſs it, I would be thankful to him that ſhould ſhew me my miſtake; if I am right, and do rightly expreſs the ſenſe of that Propoſition, it were expedient that the Synod ſhould plainly and fully expreſs their meaning therein, to the underſtanding of all.
2. The qualifications are, Ʋnderſtanding the Doctrine of Faith, and profeſſing their Aſſent thereunto; Not ſcandalous in life.
1. There is more required in a Church-member, even in point of knowledge, then to underſtand the Doctrine of Faith, and aſſent thereunto. He ought, in a competent meaſure, to underſtand Church-Order and Diſcipline appointed by Chriſt, otherwiſe he cannot Covenant in judgement, or own the Covenant; neither doth he know how to behave himſelf in the Houſe of God, as a Member thereof.
2. The Devil doth underſtand the Doctrine of Faith, and doth aſſent thereunto, Jam. 2.19.
3. Not ſcandalous in life, is wholly Negative, and may be ſaid of irrational Animals. He onelyonly that doth righteouſneſs, poſitively, can be denominated righteous, 1 Joh. 3.7.
4. Beſides all theſe, there muſt be the work and grace of Faith held forth, Acts 8.37, 38. & 16.31-34. before any medling with the Covenant, Iſa. 19.21.
3. It is ſaid, And ſolemnly owning the Covenant, &c. The Scripture ſpeaketh of Entring into a Covenant, 2 Chron. 15.12. of Making a Covenant with the Lord, 2 Chron. 29.10. and, Before the Lord, 2 Chron. 34.31. of Taking hold of the Covenant, Iſa. 56 4. Now if their Owning the Covenant be the ſame; then, not onelyonly their children are to be baptized, but themſelves admitted to full Communion; if ſhort, then it is a meer humane invention, not warranted by the Word.
4. Upon ſuppoſition, that the qualifications expreſſed be found in them, it is ſaid, Their children are to be baptized. But
1. The firſt and ſecond Propoſitions are againſt it. The firſt Propoſition doth limit Baptiſm to the Members of the viſible Church: The ſecond Propoſition doth explain who are meant by Members of the viſible Church according to Scripture; 1. Confederate viſible Believers in particular Churches, (i.) ſuch as have perſonally and immediately Confederated for themſelves, as the laſt clauſe ſheweth. And 2. Their Infant-ſeed, (i.) children in minority, whoſe next Parents, one or both, are in Covenant. Now theſe mentioned in the fifth Propoſition, to whom Baptiſm is allowed, are neither the one nor the other. Ergo.
2. The grace of Faith is wanting, if there be no more then the qualifications before mentioned, and that is neceſſary to give their children right to Baptiſm, Acts 2.38, 39.
3. The children of ſuch are not to be baptized, who themſelves do live under great offence viſibly, and do not reform, Exod. 20.5.
But ſo do theſe Parents, in not taking hold of the Covenant perſonally and immediately, for themſelves. Ergo.
It may eaſily and abundantly be proved, that ſuch as have been baptized in the Church, and have lived under precious means and great light, untill they are Married, and have children, and all this while have neglected the main thing that doth concern them, which is to Believe, and upon their Believing, perſonally, and for themſelves, to take hold of the Covenant, are under very great ſin and offence. But I will onelyonly uſe one Argument, which is this:
Neglect of taking hold of the Covenant, or of entring into Covenant now under Chriſt and the Goſpel, is as groſs a neglect, as great a ſin, as much diſpleaſing to God, as was the neglect of Circumciſion, the ſign of the Covenant before Chriſt. Grounds of it are:
1. The thing it ſelf is as weighty, that I ſay not, more.
2. As fully under command as that, 1 Joh. 3.23. Rom. 10.9, 10.
3. The neglect of it doth as neceſſarily and peremptorily infer Gods higheſt diſpleaſure, and everlaſting deſtruction, if continued in, as that, Joh. 3.36. Mark 16.16. Heb. 2.3.
But that neglect was groſs, the ſin great, and very diſpleaſing to God, Gen. 17.14. Exod. 4.24-26. Ergo.
4. If the children of ſuch are to be baptized; if their children again thus baptized, live to have children, themſelves not perſonally taking hold of the Covenant, or not entring into Covenant, what ſhall become of them? ſhall they be baptized, or not?
1. If not; it is needful that it ſhould be declared, that all may know where to ſtop, and to underſtand, that this Priviledge is not to exceed the Third Generation. Again, if not, it is ſtrange that a childe ſhould be begotten or born of a Member, and yet it ſelf be no Member; or, if a Member, have no right to Baptiſm.
2. If ſo; it may be demanded, By what right? or, Where is the ground of their right to Baptiſm? Not in the Grandfather, or Great-Grandfather; that is generally diſliked: and the ſecond Propoſition doth limit it otherwiſe; but in the immediate Parent, I ſuppoſe. But, how is the right of theſe childrens Baptiſm founded upon him? Not upon his perſonal Confederating; for it is ſuppoſed there is none: Nor upon his owning the Covenant of his father; for his father made no Covenant: he did onelyonly own the Covenant of his Parents, and that gave the right of Baptiſm to his children, as is held forth in the fifth Propoſition, It remaineth therefore, that this Parent of the third Generation doth own what his Parent of the ſecond Generation (he can go no higher) hath done, and what is that? He entred not into Covenant, but onelyonly owned the Covenant that his father entred into. And thus theſe laſt children, who are of the fourth Generation, do come to have right to Baptiſm, not by their Parents Confederation, as the ſecond ſort mentioned in the ſecond Propoſition; nor by their Parents owning their fathers Covenant, as the third ſort ſpoken of in the fifth Propoſition; but by theſe Parents (of the third Generation) owning their Parents (of the ſecond Generation) owning the Covenant of their fathers, of the firſt. This ſeemeth to be an uncouth way, and very unpleaſant Divinity.
VII. The ſixth Propoſition I look at as an Exception to the fifth; otherwiſe it is croſs unto it, and againſt it. To this I ſay,
1. If there be any weight in the Arguments uſed under the ſixth Conſideration, againſt the baptizing of children, to whom the fifth Propoſition doth allow Baptiſm; then they are likewiſe of force againſt the baptizing of children mentioned in this ſixth Propoſition.
2. I cannot but take notice of the ſeveral ſorts of Memberſhip, all giving right to Baptiſm: Two in the ſecond Propoſition, a Third in the fifth; a Fourth in the ſixth: and if Memberſhip, without perſonal Confederation by the ſeed of Confederate viſible Believers, doth not end in the third Generation, then there is a Fifth, and a Sixth ſort of Memberſhip; and all theſe are differing one from the other. The two firſt are of God, and according to his Word, the reſt are not.
VIII. The laſt Propoſition ſeemeth to open a very wide gate in the Church, wider then God doth allow, Iſa. 26.2. for though it requireth qualifications in ſuch Members who claim right to Baptiſm for their children in other Churches, by virtue of Church-communion, yet it is altogether ſilent of the qualifications of ſuch Churches themſelves, onelyonly they muſt be Orthodox; that reſpects the Doctrine of Faith alone. There is much more to be attended: A Church may be Orthodox in matters of Faith, yet Scandalous in Practice: A whole Church may be under Scandal, as well as a particular perſon; and in that caſe another Church may withdraw from it, and have no communion either with it, or its Members. And this was, not long ſince, the Judgement and Practice of ſome of the chief Churches and Elders in the Bay.
Again, a Church may believe the main Articles of Faith, yet be ſo defective in Diſcipline, yea, ſo oppoſite to Chriſts Government, as to lay aſide his Laws and Inſtitutions, and ſet up the Inventions and Traditions of men: And likewiſe may have ſuch a corrupt Conſtitution, both in regard of Matter, Open ſcandalous livers; and likewiſe of Form, No viſible expreſs Covenant according to the Rules of the Goſpel, that there can be no ſuch communion held and maintained with ſuch a Church, or her Members holding communion with it, as is expreſſed in this ſeventh Propoſition, without manifeſt diſobedience to the Word of God, in theſe, and many other places, Rev. 18.4. 2 Cor. 6.17. Eph. 5.11.
If the Members of Orthodox Churches may, upon the terms expreſſed in the ſeventh Propoſition, claim Baptiſm for their children in our Churches, by virtue of Church-communion, then themſelves have right to communicate with us in the Lords Supper; and then what ſhould hinder but that we may, by virtue of Church-communion, occaſionally coming to any of theſe Orthodox Churches, have our children baptized in ſuch a Church, and our ſelves partake in the Supper of the Lord? Or, if we ſhould have occaſion to remove our Habitation to ſuch a place where ſuch an Orthodox Church is, why may we not joyn unto it, and have fellowſhip with it? And if we may ſo do, New-England Chriſtians are of all Chriſtians in the world moſt miſerable and fooliſh. We have ſuffered many things in vain, in leaving ſuch a Countrey for this; our Eſtates, Friends, Comforts there, to enjoy God, and Chriſt, and our Conſciences in the Congregational-Way, in a low afflicted condition in the Wilderneſs, for ſo many years together; and now we muſt loſe thoſe things which we have wrought, and may return to our former ſtate when we pleaſe: which the Lord preſerveus from.
FINIS.
THere is now in the Preſs a ſmall Treatiſe, Entituled, A Diſcourſe of the Laſt Judgement, on Matth. 25.31. to the end, &c. By Mr. SAMƲEL WHITING, Paſtor of the Church of Chriſt at Lynne; which will ſhortly be extant.
End of the text · John Davenport, Investigation of Truth on Baptism and Consociation of Churches (1663)