Concerning Baptism and Communion of Churches in New England, Postscript
POSTSCRIPT
SInce the Compoſure of this Collection of Teſtimonies, it hath pleaſed the Lord to take unto himſelf another of our Antient Studs, viz. worthy and Reverend Mr. Allin of Dedham, whoſe Apprehenſions touching the Controverted Queſtions is ſufficiently known. Likewiſe not many weeks before his death, he read this Script, and expreſſed his judgement thereon in words following.
Reverend and dear Brother, I ſalute you in the Lord.
I humbly bleſs God for your fruitful Labours in this your Collection, (and in other matters performed by you) concerning which in general, I think it is worthy ſerious Conſultation amongſt your Friends, whether it be not a Seaſon to publiſh the ſame. (1.) We ſee the work of Chriſt touching the Church Seed is laid aſleep, this might awaken our drowſineſs, we ſee alſo the great diſorders in Churches for want of ſeaſonable help from Neighbouring Churches, and by Reaſon of the rejection of Counſel without convincing their Sentence of error.
2 dly. We ſee how our preſent doctrine is rejected as a Novel Innovation, differing from firſt and primitive Principles. (3.) Who knoweth how farr God may bleſs this Treatiſe to the recovery of ſome if not many, from their Erroneous Opinions about theſe Truths.
I Conceive alſo ſome ſerious Exhortation to cleave to theſe first wayes of Chriſt in New England, might be ſeaſonably added, I Reſt
Yours in our Lord, Iohn Allin.
A Letter concerning the Subject of Baptiſme, written by that eminent Miniſter of Chriſt Mr Ionathan Mitchel, late Paſtor of the Church in Cambridg in New England.
Reverend and dear Sir,
I have deliberately read over Mr. D…. Eſſay and Epiſtle to the Reader, which I now return to you with thanks for the Loan of it, If I ſhould ſay, I ſee not matter of Conviction in it, his Anſwer is already given me, (pag. 35) If men ſhut their eyes, when the light is held out to them, they may truly ſay they ſee not, or in pag. 6. they that Enquire of God with an Idol in their hearts, ſhall be paenally anſwered by being left to their own Counſels, &c. we had need Labour to approve our ſelves to God, when we meet with ſuch ſharp Cenſures from men But the R. A. can hardly expect, we ſhould find Conviction here, ſeeing he builds all upon this diſtinction of Immediate and mediate memberſhip, which with the Conſectaries He deduceth from it, is the prora & puppis of his whole diſcourſe: and for the proof of the diſtinction, himſelf, in (pag. 34, 35.) refers the Reader to his former Eſſays; neither have I obſerved much more in this writing, toward the proof of it, then we have had before. And therefore if we did not ſee it (as by him explained and Improved) to be evident before, it is not ſtrange, if we do not ſee it now. If it muſt be imputed to our blindneſs (yea, wilful and paenal blindneſs) that we ſee it not, we muſt be Content, to bear it as we may. Alſo when he affirms over and over (pag. 75, 83, 92, 103, 131, 145, 152.) that we our ſelves Confeſs the Parents in Queſtion have not Faith, or are not viſible Believers, the Contrary whereunto we have plainly aſſerted. And how many times over does he ſay it, [we call them meer members] which we have diſclaimed, and do not ſo call them but, [members not in full Communion] yea, he ſayes, in pag. 49.) we grant that the perſons in Queſtion, are not to be accounted Church members, &c. How ſhould we receive Conviction from ſuch diſcourſes? If his meaning be by ſo often reflecting on [our meer members as he calls them] to deny that diſtinction of members into [ſuch as are in full Communion, and ſuch as are not in full Communion] that would ſeem ſtrange, for how can that be denyed by any Pad…baptists, and he ſeems to approve it in pag. 35. yea, he ſeems ſometimes to grant, that ſome when Adult do Continue in the Church and Covenant, who yet are not admitted to full Communion, pag. 76. 99, yet he calls for a Rule for two ſuch ſorts of Adult members, pag. 73. But I ſhall not enter into diſcourſe of particulars, nor am I fit to be an Anſwerer, it is caſie to obſerve a greater ſharpneſs in his Expreſſions to me then elſe where in this Book. I hope I ſhall Conſider as I am able, what I find in this, or other diſcourſes, about the matter in Controverſy, &c. and if I be convinced of Error, I ſhall not be aſhamed to own it, but if there be no way to Iſſue the Controverſy but by ſuch voluminous writings, and if every paſſage be not ſpoken to, he counts himſelf neglected, or unanſwered; And that which he hath before ſaid ſtands ſtill firm and good, (as to that purpoſe he ſpeaks in this Book above twenty times) I have little hope to ſee an Iſſue of it, nor can I ſee any likely way for an Iſſue, unleſs we can meet, (either in way of Synod or Colloquie) and with freedom and Candor verbally and fully diſcourſe the matter, and agree to ſome orderly Concluſion. As for the Subſtance of the Cauſe, wherein we have engaged, I am daily more and more Confirmed, that it is the Cauſe of Truth, and of Chriſt, and that wherein not a little of the Intereſt of Chriſts Kingdome, and of the Souls of men is laid up. I have heard you intimate, as if there were failings in the manner of Calling, and the managing of the late Synod, and you ſpeak of your expunging ſome paſſages in what paſſed the Preſs, which would have diſcovered the nakedneſs of the contrary minded, (though I ſuppoſe if they had been printed, they would have diſcovered more the nakedneſs of the Author, or Authors, then of the Subjects of thoſe Expreſſions and Informations.) And I once had an Intimation, as if ſome had gathered up a Narrative of matters that would ſhame us much, if it ſhould be publiſhed. To all which I would ſay, I do not know of any ſuch great matter, that can be objected, or of ought Conſiderable, that would ſeem ſtrange [if things be rightly repreſented] among men of Infirmity as we all are. And ſome of us were not ſlow in the open Synod, and other wayes to own our ſelves ſuch, and to crave the Candor and forbearance that is needful for ſuch, which one would think Chriſtian and ingenious Spirits ſhould have been ſatisfied with. But if there were more to be objected that way, then there is, is that any Argument againſt the matter and Cauſe it ſelf? Luthers Refo ma ion might be Condemned upon that ground, for all know that he wanted not many failings, in the management thereof. God loves to humble Inſtrument…, and to leave matter of humbling upon them, even when they are carrying on his own good work; but I ſhould be ſorry if there were to be found with us the Tyths of Irregularities that abound among our Anti Synod alian people in the Count…, who ſlick not to deſpiſe, reproach, and diſtaſt Synods, and Miniſters, and all upon the account of this matter, whereby I wiſh the Lo d be not provoked unto Anger. And how farr thoſe few in the Miniſtry that have appeared in oppoſition may have been acceſſary thereunto, I had rather they would ſeriouſly Confider between the Lord and their own Souls, then I go about to determine. We have been reflected upon by ſome as ſeeking our ſelves, and driving on I know not what deſign, and I cannot readily Imagine, what Self Intereſt or Self End we here ſhould be led by in this matter. Sure I am for my own part, that I prejudice my ſelf much, as to name, Intereſt, Eaſe, &c. For my appearing in this Cauſe. Neither was I ſo inſenſible, as not to feel it from the firſt. I know my ſelf to be a poor, vile, ſinful Creature, and can with ſome ſeeling ſay, chief of Sinners, and leaſt of Saints, but in this particular matter I have often ſaid, I wiſh my Brethren could ſee through me, for I know not any deſign or deſire I have in it, in all the world, but only that the will of God might be done among us, his Kingdome be advanced, theſe Churches ſetled on right Baſes, and flouriſh in the wayes of Truth, Purity and Peace, and that the good of the Souls of men might be promoted both in this, and after Generation.
I am ſorry to ſphnd thus many Lines about the Circumſtantials of the Cauſe; the prejudices that are thence taken up againſt it, have drawn me thus farr. But touching the matter it ſelf, that hath been in debate between us (which I had rather be diſcourſing of) you may pleaſe to Conſider at Leiſure which of theſe three Propoſitions you would deny.
1. The whole viſible Church under the New Teſtament is to be baptized
2. If a man be once in the Church (whether admitted at Age or in Infancy nothing leſs then Cenſurable evil can put him out.
3 If the Parent be in the viſible Church his Infant Child is ſo alſo.
The firſt is proved by the Arguments for the Synods firſt Propoſition, the ſecond is plain from the Current of Scripture, and Confirmed under the New-Teſtament, (beſides other Reaſons) from the Carriage of Chriſt and his Apoſtles towards the Jewes, who came into the Church by a memberſhip received in Infancy. The third muſt be owned by all, but Antip…do Baptists. The Frame of the Covenant, Gen, 17. inferrts it, and Mr. D. imprinted Eſſay, pag 23. grants that the Promiſe of the Covenant do…s not ſtop at the Infant Cold. Theſe three things are all of them the doctrine of all our great Divines, as well as of the Scriptures.
It is to m… Confirmation to obſerve de facto, that in the way of ſucceſſive bap…z…ng in Children of all that had a ſtanding in the viſible Church (though with too much Laxeneſs and Corruption for want of Diſcipline) the Lord hath continued Religion among Christian People from Age to Age, whereas the like Continuance and Preſervation of true Religion could not have been hoped for, not propable in the Contrary way.
It was never heard of in the world from Abraham to this day [ſince God appointed an entering Sign, or ſuch a Livery to be worn by his people to diſtinguiſh them from the world] that a people did Continue for any length of Time to be Religious, who were either all, or the greater part of them uncircumciſed or unbaptized.
The laying aſide of Circumciſion among the Midianites, for that they did betimes lay it aſide, may be plainly gathered from Exod. 4.24, 25, 26. was quickly followed with the utter Loſs of all true Religion among them, and other of the Poſterity of Abraham and Keturab.
I know the bare having of Baptiſme does not alwayes keep true Religion but ſure it is, that the want of it will quickly loſe Religion among, a people To ſay that a people may be Religious well enough without Baptiſme, would be to reflect upon the wiſdom of Chriſt, in appointing ſuch an external Sign of Chriſtianty, which ſurely was no needleſs thing; It is eaſie to ſee that in the way your ſelf and ſome others go, the bigger h…lf of the people in this Country will in a little Time be unbaptized, Mr. D. ſayes in his Eſſay, pag. 55. that out meer members as he calls them, will ſoon be a farr greater number then his Sheep and Lambs, i. e. then his Immediate and mediate members, both of them, and all the Generations of theſe meer members [as he calls them] he would have unbaptized, now I leave it to Conſideration, how ſubverſive to Religion this will ſoon be, as alſo how abſurd a thing that a Chriſtian profeſſing people, yea, eminently profeſſing, and of a more reformed temper then ordinarily the world h…th known. [As through grace the body of people of this Country, yea, and of our members not in f…ll Communion yet are] ſhould ſo ſoon be the body of them unbaptized, as if they were not a Chriſtian, but an Heathen People. Let me add this farther Conſideration, all Diſciples or [Acts 11.26.] Chriſtians are by Chriſt enjoyned to be baptized; Math 28.19 Acts 11.26. ſtates it upon the…e people that are called [named or counted] Chriſtians, I know theſe are that arrogate to themſelves the Name of Chriſtians who are manifeſt Anti-Chriſtians, as Papiſt, Athiests, &c. theſe may be excluded, but thoſe who [in regard both of their belief and practice] do juſtly and rightly retain the Reputation of Chriſtians, as they that are deſcribed in our fifth Propoſition, and the Generality of the People in this Country cannot be denyed to do, ſurely Chriſts Injunction doth include them.
We may obſerve that Congregational men in England are not without thoughts and ſtudies for enlargement of Baptiſme. Doctor Owen in his late Catechiſme, is plainly with us in the main Subſtance of the Cauſe, viz. the baptizing of thoſe we plead for, though it ſeems be would have them baptized in another Notion. For when as in Queſtion 38 he makes the proper Subject of Baptiſme to be profeſſing Believers and their Infant Seed, it is plain he intends Baptiſme to many, who (according to his Platform) are not in full Communion, or may not come to the Lords Table, nay, are not (with him) ſo much as joyned members of a particular or inſtituted Church, but are only profeſſors of the Faith, Compare Queſtion 19 39, 47 49. And I ſuppoſe, there are Expreſſions to that purpoſe in other writings of his, which I have not now by me. The ſame thing may be Contained under the Expreſſion at the meeting of the Savoy in their Confeſſion of Faith, Chap. 29. Theſ. 4. [the Infants of one or both believing Parents are to be baptized,] uſing therein the words of the Aſſemblies Confeſſion, and we know in how large a Senſe they take the word [believing] when as they ſay in Chap. 26. Theſ. 2. The whole body of men throughout the world, profeſſing the Faith of the Goſpel, and obedience unto God by Chriſt, according unto it, not deſtroying their own Profeſſion by any errors, everting the Foundation, or unholineſs of Converſation, are, and may be called the viſible Catholick Church of Christ.
How plain is it, that the perſons whoſe Children we would have baptized are profeſſing Believers according to Doctor Owens Expreſſions, believing Parents in the Aſſemblies Senſe, and ſuch Profeſſors of the Faith of the Goſpel, and of obedience to God, as do not otherwiſe deſtroy that Profeſſion, all which (ſay the Savoy meeting) are of the viſible Catholick Church of Chriſt. And I ſuppoſe, they would not have any part of Christs viſible Church left unbaptized. 'Tis true they ſay, this viſible Catholick Church of Christ as ſuch, is not intruſted with the Adminiſtration of any Ordinance, but they may mean, as many do expreſsly hold, that the p…on A…miniſtring Baptiſme muſt be an Officer in a particular Chur…h, though the Subjects baptized may be of the Catholick Church. However ſuch Catholick Profeſſ…s as they here deſcribe, are qualified for Baptiſme, If taking hold of the Covenant in a particular Church be (in their mind) further needful, ours do that.
You may hereby perceive, that you ſtand almoſt alone, while you are againſt the baptizing of ſuch as are deſcribed in ou… fifth Propoſition. Whether they ſhould be baptized as in a Catholick, or in a particular Church ſtate is another Queſtion, and I Confeſs my ſelf not altogether ſo peremptory in this Latter as I am in the thing it ſelf, [viz. that they ought to be baptized] yet ſtill I think that when all Stones are turned, it will come to this, that all the baptized are, and ought to be under Diſcipline in particular Churches, your ſelf and thoſe few in the Miniſt…y here, that diſſ…nt, do bear a greater weight then it may be you are aware of. For the People in the Country have in a manner no Arguments to object but this, ſome of your ſelves, ſome of the Miniſters are againſt it: I have lately in Courſe of Expoſition gone over Exod. 4 24. as formerly over Gen 17 9— 14. And the more I look into ſuch Tex…s as thoſe, the more awful they are to me, to make me fear, leſt we ſhould be wanting to do the will of God in this particular, and leſt the Lord ſhould be thereby diſpleaſed. And I am afraid that we do not our duty while we let a matter of ſo great moment, and of ſuch publick and Practical Concernment as this is, lye by from year to year, without uſing more means to bring it to an Iſſue, and to come to ſome ſettlement therein.
Thus you ſee with what Freedom I have opened ſomewhat of my heart to you about this matter, had I not been Confident of your Candid Acceptation thereof, I ſh…uld not have done it.
I do affectionately thank you for your Remembronce of me before the Lord, and deſire a Continued Share therein, hoping that I am not, and ſhall not be [in my poor meaſure] u…nindful of you, whom I have a real reſpect for, and do heartily love in the Lord.
I am not without hope, that we may be yet of one mind before we dye, [And I am ready to think that we had been ſo e're this, if you had been pleaſed to attend and purſue a free Candid and through Debate of matters veybally, and happily if ſome ſuch Courſe were yet …ken amongſt us that live here about, it might effect an accord] But however I hope we ſhall meet there, ubi Luthero cum zuinglio optimè jam convenit. The Lord direct all our paths for us, that we may be found walking in the wayes of Truth, and Peace, to his Glory, the good of others, and rejoycing of our own Souls in the day of Chriſt. In whom I am
Yours unfainedly Jonathan Mitchel. Cambridg. December. 26. 1667.
FINIS.
End of the text · Increase Mather, Concerning Baptism and Communion of Churches in New England (1675)