Defense of the Answer and Arguments of Synod in Boston, Text 1 (2 of 3)

Defense of the Answer and Arguments of Synod in Boston · Text 1 (2 of 3)

p. 19Now …is being so, that it is the manifest Doctrine of all our Divines, that Children are Me…bers …f the Church; and neither did they imagine, that when …d…lt they drop …ff by a Self …lony, or we know not how: For when Erasmus had said, that Ch…l…ren bei…g grown … they being askt, would not sta…d to what had been promised in their behalf, they …ere to be le…t to themselves: Calvin … it as the saying of a man not wel exercised in Ch…rch-government (h)(h)Calvin Opuscul pag. 346.. See also Chemnit. Exam. Conc. Trid. par. 2. de Baptis. Can. 14. & de Confirmat. sub Can. 3. whose words in the former of these places, the Rea…er may find Engli…ed in the beginning of Mr Shepards Treatise …bout the Church… membership of Children … …ely Printed. And Cartwright to …at Question, What are the Duties of the rest of the Church that are pres…nt at a C…i…des Baptisme?Cartwright Catech. pag. 185. Answers, 1. To Rejoyce and be glad at …he increase of Gods Church — 3 When the Childe come…h to age to do such duties as one Member …w…h to another: he did not think its Memb…rship ceased with Infancy, but (saith he) when it cometh to age, such duties are to be do…e to it as one Member oweth to another. Hence we say, is it rational so to und…r…t…nd Parker or Calvin, as if they did think (or approved it as sound Doctrine in others to think) that they who were Baptized in minority, when after they are grown up, they have approved their Faith, they are then first admitted Me…bers, as if they were no Members of the Church before? as the Reader would think that that were the scope a…d sense of the Testimony here cited. But to cite shreds …f passages in Authers in a sense contrary to those Auth…rs known and declared judgement, is very injurious both to them and to the Reader. He that reads what this Preface here saith, would think that it is the Iudgement of many judicious Writers cited by Parker, that Children do then first enter into Church-members…ip when their F…ith is approved by the Church, after they are grown up, and that they are not Members at all before that: when as it is most certain, and evident, that neither Parker, nor any judicious Writer cited by him, nor any one heretofore approved for a judi…ious Writer, eit…er Ancient or M…dern, did indeed so judge, but the contrary. And Parkers words are clearly intended in another sense, viz. with reference in full Communion. And so speaking of the very same matter in the first book of his Ecclesiast. …elit. Cap. 10. he saith, That in the Reformed Churches the adult are ex…mined by the Presbytery, approved by the consent of the People, and received by the wh…le Church as Members of the…r Communion in a special manner, and so are as it were confirmed before they be admitted to the L…rds Supper; where [Members of their Communion in a special manner] is the same with [Members in full Communion] in our Language: and so …is words, together with the known practice of the Reformed Churches, do plainly confirm our distinction between Initiated Members and Member, in f…. Communion; but they are far from int…nding or holding forth either a denial of Childrens membership, or a cessation thereof as soon as they become adult.

As for the Inference that is here made from Parkers Te…imony; Therefore according to the Ancient Doctrine such Children are not as compleat and perfect Members as any in the Church

An… If his words do …old in the s…nse in w…ich they are here alledged, then Children are not onelyonly not as compleat and perfect Members …s any in the Church, but they are not Me…bers at all, or Non-me…bers, seeing they are not (it seers) admitted Membe…s, till when adult they have made their Pr…fe…on. As for their being compleat and perfect Members ▪ its well known we say and hold that they are not compleat or perfect in point of Communion, or Priviledge, but onelyonly in regard of the Essence or Relation of Membership, p. 20i. e. they are properly and compleatly within the Church, and not half in, and half out. To be (…ccording to divine Institution) within the Church, is to be a Member of the Church, as the Book (before which this Pref…ce is set) well owns, pag. 41 … any man …ew us one Or…h…dox Divine, or Judicious Writer, before or i… Parkers dayes, that ever said that the Children of the Fai…ful are (either w…ile Infants, or when …dult, suppo…ing them not excommunicate nor deserving so to be) not within the Church. But with…l we hold, and so did Parker, and the Reformed Churches, that …ere are many within the Church, who may not …ave co…pleat or ju… Communion in all the Priviledges …ereof, and so are not compleat or perfect Members in that …ense, and …word Medu…. Lib. 1. Cap. 32. Thes. 13. It is not we but you, that will have Children (… l…ast all adult C…ldren) to be as compleat, a…d perfect Members (in this sense) a… any in the Church, or else to be no Members at all, seeing you ac…nowl…dge none that are adult to be Members unless they be in full Communion.

It is …ur…er added; That when they are adult, in case they do not joyn unto the Church, then they do not retain their Members…ip which …hey … Minority N…w to joyn to the Church is the act of one that is not j…yned, or is not a Member; so that unless, they … themselves to be not Members (or unless they own thems…lves to …ve lost their Membership) they do not retain their Member…ip; this we confess we do not understand. But so much for the discour…e upon the third Objection.

In the Answer to the fourth Objection, there is an high Profession of much zeal for Church care and Watch to be extend…d tow…rd Children, and much cle…rness therein (even as the light at Noon, and as if it were written with the beams of the Sun) so as that the Reader would expect to finde very ample …tisf…ction in that matter; but when it comes to, it …lls flat to no more but this; That the watch over them is to be mediate according to the state of their Membership: the Church is to see that the Parents … their duty toward their …h…ld…en

Now we demand whether this be any more then the Church should extend to a Negro, or Indian living in the Family of one of their brethren, for should they not see that he do his duty toward him, and that in reference to the things of Rel…gion? yea, we might further ask whether this mediate watch (viz. by seeing that the Parents do their duty) doth not belong as much to Children when they are rejected and dis…rne… by the Church, as our Brethren would have them? And what shall become of Children when their Parents are dead (as how many F…therle…s and Motherless Children are amo…g us?) or farre removed, and when Children are sui juris, and not under the wings of their Parents? and why also should not Baptism and Catechizing (as well as other Church-benefits) be dispensed onelyonly mediately …nd not immediately unto Children? The Reader may here see that the difference about … and immediate Membership is more then a notion, it contains under it a thing of great moment. This mediate Membership is made a medium to put our poor Children from under the Govern…e…t of Christ, a…d to set them (in their own persons) as Lamos in a large place. For by this the Church hath nothing to do with them, nor can put forth any act (e…er of Watch or Censure) immed…ately upon them, but upon their Parents onelyonly. But that Church-watch▪ Government, no Discipline is to be extended and administred to our Children person…lly and immedi…a…ly (i. e. according as in regard of age, and understanding they are capable there f; viz. Instruction and Inspection, and that in an official way, even in younger years, a…d formal Censures when adult, if they f…ll into such offences as do need …nd deserve the same) the Reader may finde confirmed in the Sy…ds Arguments, and in the following Defence thereof (k)(k)Disciplina subjacent omn…s in Vnitate Frae trum …, oblajante us…al senem. Rat. Disciplin. pag. 71.. Haply the A…sertion … mediate Church-care, is …eltered u…d…r that clause [Those Ch…ldren that are in Minority.] B…. 1. Much help (by Instructions▪ Counsels, Warnings Repro…fs, Exhortations, &c.) and that in an Authoritative way, and upon the account of their Memberly Relation, may be administred unto Children thems…lves immediately in their own p…rsons (besides looking to Parents that they do their du…ies to them) even while they are in their Minori…y, though not yet capable of publick Censures. 2. They are in the same state and Relation to the Church (though not of the same capacity) when in minority and when adult: If therefore (not because of their natural incapacity, but) because of the nature of their Membership, onelyonly mediate, and no Immediate p. 21Church-care, Watch and Government belong to them, while in minority, neither doth it belong to them when adult: and therefore this notion excludes all our Children, both younger and elder from being under any Church-government immediately in their own persons. So that let them run on in never such vile courses, the Church cannot deal with them but with their Parents onelyonly; and yet the case may often so be, that the Parents are neither blameable for their misc…rriages, nor able to reform the same.

But as mediate as their Member…ip is, here is somewhat added, that shall touch these adult Children themselves; and what is that? Why, I… when they … be adult they do not bring forth fruits of Repentance, and Faith, then the Church is to dis…wn them, at having no part in the Lord.

Ans. 1. Is this according to the Spirit of Christ, or like the Lords proceeding with his Covenant-people in the Scripture, presently to disown them, and cast them off, if some evil fruits, nay if want of g…od fruits be … in them, then at first step to call them Loam…i, and tell them they have no part in the Lord? Hath the Lord vouchs…fed to take these persons into his g…orious Cove…nt, and …o real it to them in Baptism before Men and Angels; and doth it come but to this? that if poor Childre…, as soon as the day of ripe understanding d…wns upon them, do not bring … the fruits of Faith and Repentance, yea such fruits as may sit them for fel… Communion, they are then presently declared to be Discovenanted, and to be turned d…ift as those who have no part in the Lord? It is true, the most hopeful Childe, yea the best of us all, might justly be Discovenanted by the Lord, should he strictly mark what is amis… ▪ and deal acc…rding to our deserts ▪ but he is graciously pleased not to proceed with … severity, but with much patience and long suffering towards those whom he once take, into Covenant. And who or what is man, that he should be more holy then the Lord! Let but that one Scripture be looked upon (among many other▪) touching the barren Fig-tree, which is here cited, as if it gave some countenance to this present Disowning, in case of barrenness. The Lord comes in the time and season of fruit, and findes none, and yet he waits another year after that, and a third after that (i. e. a long time, and with great demonstration of patience) before he speaks of cutting it down; and then the Vine-dresser (acted therein by the Spirit of God) cries (not Cut it down presently, but) Lord, let it alone one year more (i. e. till it appear utterly hopeless, and incureable) that I may dig about it, and dung it: He chooseth rather to make it a subject of Labour and Culture, then to case himself by rid…ng his hands of it. Also that Parable points to the People of the Iews, to and among whom Chr…st preached: Now the following story of the New Testament tells us, that Christ and his Apostles w…ited on them, till they appeared altogether incureable and inc…rrig…e, and till their incureable Barre…ness dis…overed it self by p…sitive fruits of wicked opposing and rejecting the Gos…el before they were cut down, or broken off: And the Ap…tles when they preached to the Adult, and yet impenitent Iews, did not tell them they had no part in the Lord, but on the contrary expressly told them, they had a part in the Lord, and in his Covenant-dispensations, and urged that as an Argument to …raw them to repent and believe, though they had not yet done it, Acts 13.19.25, 26. Acts 3.26, 26. They were farre from being an occasion of making them cease from fearing the Lord, by telling them they had no part in him.

2. Suppose any of these Children when adult do bring forth some fruits of Faith and Repentance ▪ (as those, des…ribed in the Synods fifth Proposition, can hardly be denied in charitable reputation to do) though not so full and ripe fruits as were to be desired, and haply not such, as themselves do finde encourage…ent to approach to the Lords Table; what shall be done to these? shall they be Owned ▪ or Disowned? are they In the Church, or Out? If In, why is Baptism denied to their Children? If Out, how co…e they so to be? or where doth God in his Word say, or allow us to say to such hopeful young men and women, as through grace many of our Children are (though not yet in full Communion) That they have no part in the Lord?

3. W…at is t…is Disow…ing? and where shall we have Scripture-warrant for such a Church-disowning as is not Excommuni…ation? for That, our Bret…ren see not warrant to proc…ed unto; but … down this Rule [The Church is to disown them, or having no part in the Lord] If any man speak (especi…lly if he speak Rules according to w…ic… the Church is to practise) let him speak as the Oracles of God. It were needful that this disowning p. 22(contradistinguished to Excommunication) should be cleared from thence. Admonition and Excommunication we hear plainly of in the Scripture, and in Orthodox Divinity; but a Disowning, that is a kinde of publick Church-censure, and yet is neither Admonition, nor Excommunication, this seems to be a new invented piece of Discipline. We demand, whether this Disowning be not a putting one out of the Church, that was before in it? If so, what is it but Excommunication, which the Apostle expresseth by that [Put away from among you, 1 Cor. 5.13.] if not, is it not a vain thing? The person whom you are about to Disown is either within the Church, or with…ut; a Member, or not a Member (l)(l)Contradictio caret simpliciter omni medio. Keck. Log. pag. 281. Hookers Survey, pag. 17.If he be within, why may you not judge and censure him with the Censure of cutting off, or casting out, i. e. Excommunication (1 Cor. 5.12, 13.) there being cause for it? If he be without, why should you disown him, any more then you do Non-members, or such as were never joyned to the Church? Would it not seem a strange and vain thing, if the Church should put forth a solemn publick Act to disown a company of Non-members that are without the Church? to what purpose should this be? How Acts 8.21. here cited in the Margin, should make for this disowning, we understand not. Peter there tells Simon Magus, that he was farre from having any part or lot in the matter of conferring the extraordinary gifts of the Holy Ghost, which he never had, but ambitiously aspired after; but doth not declare that he had Discovenanted himself, or had lost his Membership which he once had. And whatever became of Simon Magus afterward (of which the Scripture is silent, and stories uncertain) there is no ground to think, that he was then put out of the Church, or lost his Membership. But rather the Apostle (by grave Apostolical Rebuke and Counsel) applies himself to him, as to one in the Church, to bring him to Repentance, and to that sincerity of grace, which he yet wanted, Vers… 22, 13.

As for the Reason here rendred, why Excommunication agrees not to the Children in question, viz. because It is applicable to none but those who have been in full Communion. Catabaptistae decent non posse Excommunicationem in Ecclesiam reduci, nisi ij baptizentur qui Scientes jugo Christi Collum submittant. Bucer in Joh. fol …5. See Mr. Cotton expresly holding forth Excommunication to be applicable to such as the Children in question, in Holiness of Church-members. pag. 57.This is but a begging of the Question, and carrieth not Evidence of Truth with it. … Excommunication (i. e. the utmost Censure, so called) doth not properly or nextly debarre or exclude from full Communion, but it cutteth off from Membership (rendreth a person as an Heathen and Publican, Mat. 18.17.) and so from that Communion that belongeth to a Member as such. When a person that hath stood for some time Admonished, is afterward, for his contumacy, excommunicated, it is not Excommunication that doth immediately and properly put him out of full Communion, for that was done by Admonition; whereby, being Ecclesiastically unclean, he was justly suspended from eating of the Holy things: but Excommunication cuts him off from Membership, which Admonition did not. Hence it is not full Communion, but Membership that doth properly, and formally render a person a subject capable of Excommunication: Hence it agrees to all that are Members though they have not been in full Communion; and every Member hath some Communion though not full Communion, and therefore may be excommunicated. Paul when he is speaking of the Churches judicial proceeding, and that unto Excommunication, makes it applicable to all that are within, 1 Cor. 5.12. if in full Communion, yet Church-judgement f…lls upon them not as in full Communion, but as within. The casting out of Cain and Ishmael, the cutting off of the born Members of the Church of Israel from their People (an expression often used) the casting out of the children of the Kingdome, Matth. 8.12. do at least by consequence, and by proportion, and parity of Reason, shew that the Children in question may be cast out, and cut off from the Church by the Censure of Excommunication.

As for that term of [Formal] Excommunication, we know not that we are limited to this or that precise form of words, in Excommunicating one sort or other; but the formal nature of the thing (viz. a putting of one out of the Church that was before in it) This well agrees to the persons in question.

We pass by the fifth and last Objection (which chargeth our Dissenting Brethren with Weakness, Ignorance, &c.) as containing nothing that is Argumentative to the matter in hand. Neither do we own the Objection, unless it be against our selves, who are (as we p. 23have acknowledged in our Preface to the Synods conclusions) poor, feeble, frail men, desiring not to trust unto, or boast of any strength of our own (which is none at all) but onelyonly to the strength and grace of Jesus Christ, withall acknowledging that grace of his, whereby he doth vouchsafe sometimes to reveal his Truth unto Babes. We tender onelyonly Scriptures and Scripture-arguments, for that which we maintan, desiring that they may be impartially considered, without challenging to our selves, or pleading for the Reputation of Strength or Wisdome. In Disputes of this nature, it is impossible but that e…ch part should look upon the Arguments on either hand, as strong or weak, according as they are perswaded. But can we not deal with Arguments, without being supposed to reflect upon the Persons each of other? We suppose you do not see sufficient strength in our Arguments (for then you would judge as we do) and in that sense you do impute weakness to them. In the like sense do we unto yours, but desire to do it without any harsh reflexions upon the Persons of our Brethren, and without liftings up in our selves, who have cause enough to lye in the dust before God and man.

But here our Brethren take occasion to set down the Reasons of their Dissent from the Synod: which make up a second main Part of this Preface. The Consideration whereof we shall now address our selves unto.

Reason 1. The Synod did acknowledge, That there ought to be true saving Faith in the Parent, according to the judgement of rational Charity, or else the Ch…l…e ought not to be baptized. But they would not let this (which themselves acknowledged) be set down, though our Vnity lay at the stake for it.

Answ. The regular receiver of the Truth, is one that divides the Hoof, as well as chews the Cud; one that doth not take all in a Lump, but distinguishes, and rightly divides between things that differ. We are to distinguish here,

1. Between Faith in the being or first beginning of it, whereby one is, or is reputed to be in the state of a Believer, the Charitable, judgement whereof runs upon a great Latitude; and Faith in the special exercise of it, whereby one is fit for that special Communion with, and active Fruition of Christ, which is the scope of the Lords Supper: unto the visible discovery whereof, more lively Fruits, and more experienced Operations of Faith are requisite.

2. Distinguish between the internal Grace it self, which is required of them that partake of Sacraments in the sight of God; and those external signs of that Grace which the Church is to proceed upon in her Admission of persons unto Sacraments. These two Distinctions being attended, and rightly applied, will help to clear both the Truth it self in this matter from mistakes, and the Proceedings of the Synod from those uncomfortable Reflexions that are here cast upon them.

The former of these Distinctions, and the application thereof to the matter in hand, we have in Dr. Ames; (a)(a)Medul. Lib. 1. Cap. 32. Thes. 13. And see Cap. 40. Thes. 6, 10, 11, 12, 16, 18. And M. Shepards late Printed Letter, pag. 16, 17.Children (saith he) are not to be admitted to partake of all Church-priviledges, untill first increase of Faith do appear, but from those which belong to the beginning of Faith, and entrance into the Church, they are not to be excluded. Where the Doctor distinguisheth between (Initium Fidei) The beginning of Faith; and (Incrementum Fidei) The increase or growth of Faith, and makes the former to suffice unto Baptism, but the latter to be requisite to full Communion, or to the Lords Supper. An initial Faith entitleth to the Seal of Initiation, but a grown Faith (i. e. a Faith of some growth, though yet farre short of Perfection, and needing to grow still) a Faith growing up unto some sensible and lively exercise, is requisite unto the Sacrament of growth and fruition. They were Believers, yet but initial Believers that Iohn baptized, in the first dawning or beginning of the Gospel, Mark 1.1 —4. The Apostles constantly baptized persons upon the first beginning of their Christianity, but the Lords Supper followed after, as annexed to some progress in Christianity.

The latter Distinction also is obvious and necessary. Who ought to come, and, Who ought to be admitted, are two distinct Questions, say Vrsin, and (c)(c)Catech. Explic. in …uast. 81. pag. 426.Parem. We grant that true saving Faith and Repentance is required by God of those that partake of Sacraments for themselves, or for their Children: But the Question is, what are the external signs and tokens of that Grace, which an Ecclesiastical charitable Reputation may proceed upon; for we can go no further then the judgement of rational Charity (as here our Brethren acknowledge) and that proceeds upon outward probable signs, leaving the infallible knowledge p. 24of the heart to God onelyonly. The distinction between a Iew outwardly, or a visible Jew that hath praise of (or approbation among) men, and … Iew inwar…ly …at hath praise of God, is a Scripture-distinction, Rom. 2.28, 29. and is necessary to be attended h…re; for, De …ecultis non judicat Ecclesia, 1 Cor. 4.5. And here also we conceive, that the same strictness, as to outward signs, is not necessary unto a charitable probable jud…ement or hope of the being of Faith, or of that initial Faith that entitleth to Bap…ism, as is unto the like judgement of the spe…ial exer…ise of Faith that is requisite to the Lords Supper; there be many things that do both really, and in the just reputation of men, hinder the exercise of Grace, and so hinder from the Lords Supper, which yet do not take away … charitable hope of the Being of Grace, or the state of a Believer. If a man be under Offence in the Church, he is suspended from the Lords Supper (till a renewing or exercise of Repentance do appear) yet we still repute him to be in the state of a Believer, or to have the Being of Grace.

Now then to apply this to the Synods proceedings, for Answer to what is here s…id, viz. [That the Synod did acknowledge there ought to be true saving Faith in the Parent to the judgement o… rational Charity, or else the Childe ought not to be Baptized; yet could not be prevailed with to set this down …r a Conclusion.]

1. We did and do acknowledge, that in Ecclesiastical Charitable Reputation, there must be Faith, (yea true saving Faith; those words hurt us not, provided they be not▪ so strained, as to turn Charity into R…gid Se…erity) i. e. the being of Faith whereby a person is accounted to be in the state of a Believer (Baptism being, as was in the Synod alledged, annexed properly to the state of a Believer, or to the Covenant-state of a person, and not to the present act or exercise of Faith; and hence though there be no Parent alive to act for the Childe, and the Childe cannot at present act for it self, yet that hinders not its Baptism:) but we did not acknowledge, it was necessary there should be Faith in the lively and special exercise of it, such as we justly require an appearance of unto rational Charity, in order unto full Communion, which is that our Brethren aim at, and stand for, in all whose Children they will have Baptized. And to set down a conclusion in general terms, when the nature of the case calls for distinct…ess, is not rational.

2 Our main Work was to consider of, and pitch upon such external Signs and Characters, as the Churches Charity might and should proceed upon in this case. We all own, that onelyonly visible Believers, or visible Saints, are to have their Children Baptized; but the Question is, Who are to be accounted visible Believers; and we say that those described in the f…h Proposition are of that nu…b…r. To have put it in such a general term, as [Those that profe…s, or hold forth Faith and Repentance unto the satisfaction of rational Charity] had been to leave the matter as obscure as we found it, and in stead of giving light to the Churches (which is the end of Synods) to leave the… in the dark without any help to discover their way: for still they are to seek, who those are that are to be accounted Professors of Faith and Repentance, and what Profession that is, that Charity may accept in order to their Childrens Baptism. Besides, it is well known, that those expressions [Of holding forth Faith and Repentance, &c.] have been constantly so taken in this Country, as to hold forth the qualifications required for full Communion: and that was it which our Brethren strove for, so to screw up the Expre…sions for Bap…ism, as that all that have their Children Baptized must unavoidably be brought to the Lords Table, and to a power of Voting in our Churches, wherein we cannot consent to them: and however we are charged with corrupting the Churches, yet we believe time will shew that that Principle that over inlargeth full Communion, or that will have all of whom we can have any hope that they have any good in the…, to come to the Lords Table; this (we say) will prove a Church-corrupting Principle, and those that have laboured to keep up the p…rtition here▪ will be found to have been s…riously Studious of the Parity and safety of the Churches.

3. But when it is … that the Synod could not be brought to express what themselves acknowledge … that the Parent whose Childe i… baptized must have Faith to the judg…ent of Charity, or which is all one must be a visible believer: we desire it may be considered with what Truth this can be … for it was offered …gain and again to express it … plai…ly, and particularly, if that would have satisfied as th…se that were present in those agitations (too long here to be inserted) may re…e…ber, and the Proposition made …as p. 25refused by some of themselves that dissented; but it is competently expressed in the Synods Result, as now Printed; for when we limit the Baptizable to confederate visible Believers, and their Infant-seed, in Propos. 1. & 2. and then say, that those described in Propos. 5, 6, & 7. are to have their Children Baptized, doth it not imply, that the Parents, there described are Confederate visible believers, unless you will make us to speak inconsistencies? Again, it is … made one Argument to prove the fifth Proposition, that The Parents there described are Confederate visible believers. And do we not then express this, that the Parent whose Child… is to be Baptized must be a Confederate visible Believer? and is not that all one, as to have true Faith in the judgement o… Charity? How then is it here said, that the Synod would not let this which themselves acknowledged, be expressed, though our Vnity lay at the stake for it? surely such misrepresentation of things with so much injurious reflexion should be forborn by Godly Brethren. If that would have Vnited us, to own that the Parent must be a visible Believer, it was owned, and granted toties quo…ies, and is contained in the Propositions and Arguments, as any Intelligent Reader will easily see But the disagreement lay here, that your selves would not consent to any such acceptation, or to any such Characters or Expressions of a visible Be…ever, but such as should unavoidably bring Him into full Communion. And we di…ered about this, Who are visible Believers? Not whether the Parents that have Baptism for their Children must be such. In sum, the Reason of our disagreement, was not because we would not own our own Principle (as is here strangely represented) but because we could not Consent to yours, and because you refused to have a common Principle any way expressed but so as might suit with your own Nation, though our Unity lay at the stake for it.

Reason 2. The second Reason which our Brethren here give of their dissent from the Synod, stands thus;

There is no warrant in all Scripture, to apply the Seal of Baptism unto those Children, whose Parents are in a state of unfi…ness for the Lords Supper. But the Parents in question are in a state of unfitness for the Lords Supper; therefore there is no warrant in all the Scripture to Baptize their Children: this we suppose is the Assumption, and Conclusion that is understood, if this second Reason be intended as a Reason of their dissent from the Synods fifth Proposition. Unless it be intended onelyonly as a dissent from that which is …uched and contained in the Synods Discourse, viz. that Some may have their Children Baptized, who yet are short of actual fitness for the Lords Supper: But the Answer to it will take in both. And the Answer will easily be given, if once we understand distinctly what is meant by [A state of unfitness] for the Lords …upper: now by a state of unfitness, must be meant either Non-membership, and that is indeed a state of unfitness for the Lords Supper, which belongs onelyonly to the Church, (though not to all in the Church, yet onelyonly to it) and in this sense the Assumption above mentioned is denied; for the Parents in question are Members of the Church, and in that respect in a state of fitness for the Lords supper: i. e. being in the Church (or Members thereof) to them belong all Church-priviledges, according as they shall be capable thereof, and appear duely qualified for the same; they have jus ad rem, though not jus in re, as a Childe hath a right to all his Fathers Estate, though he may not (ought not to) have the actual use and fruition of it, till he become to years, and be qualified with abilities to manage it. A Free …an is in a state of fitness to be a Mag…stra…e or Deputy; (or in some other office proper to Freemen) though for want of Particul…r qu…lifications or orderly admission by Election, he may haply never be one In such a sense every Church-member is in a state of fitness for the Lords Supper.

Or else by [A state of unfitness for the Lords Supper] is … [Want of actual qualifications fitting] for it, whereby a person either is in himself short of actual fitness for the Lords Table, or wanteth Church appro…ation of his fitness, and …o wanteth an orderly admission thereunto. Now in this sense we deny the Major (or Proposition) of the Argument above mentioned, and do conceive that there i… warrant to be …und in Scripture for the applying of Baptism to Children, … Parents do want actual qualifications fitting them for the Lords Supper Among sundry other Scripture evidences of it, one is from the Analogie of the Passeover, and Circumcision in the Church of I…rael, where the Par…nt might want actual fitness for the Passeover, by manifold Ceremonial uncleannesses, and yet that hindred not the Circumcising of the Childe.

p. 26Now a liberty of arguing from thence to the Gospel passeover, and Gospel-circumcision (i. e. to the Lords Supper and Baptism) is here granted and allowed: but 'tis Answered, that Vnless the Father were in a state of fitness for the Passeover, he was not fit to have his Childe Circumcised.

Reply. Wh…t state of fitness was the unclean Iewish Parent in, but onelyonly a state of membership? He was a Member of the Church, and so … the Parents in question; and they need not, do not enter into a new Membership when they are admitted to the Lords Table, no more then the Iewish Parent after his cleansing did. But in two things the case of the Ceremonially-unclean Jewish Parent, holds proportion with the case in hand.

1. He must have other, and better qualifications then he hath at present, before he eat of the Passover; he is at present in a state of Legal impurity (and so, in regard of actual qualifications, in a state of unfitness) but he must be in a state of Legal purity and cleanness, before he partake of the holy things.

2. He must (especially after some uncleannesses of a more remarkable nature) be judged and Pronounced by the Priest to be clean, and so free to partake of the holy things, Levit. 13.6. So the Parents in question must have their fitness for the Lords Table judged of, and approved by those in the Church, to whom the power of such judgement and approbation doth belong: And having these two things (Personal qualifications, and Church-approbation) then (and not before) they are to come to the Lords Table; and those two are all they need: they do not need a new admittance into Membership (as if they were before not of the Church) no more then the Israelitish Parent did. If any one object, that this Legal uncleanness was but an accidental and ceremonial thing, and did not import the want of any Moral or Essential fitness for the Passover: Let him consider, That as the Discipline then was mostly Ceremonial (a)(a)Ames Medul. Lib. 1. cap. 38. Thes. 41., and hence Legal purity was then an essential qualification unto a regular fitness for the Passover, and other holy things, and the want of it a reall barre; so those Ceremonies pointed unto Moral and Spiritual things to be attended by us now. Their Legal cleansings, washings, &c. did import, and signifie a special exercise of Faith and Repentance; which therefore we may well require in those whom we admit unto full Communion in the holy things of the Gospel; yet the present defect hereof doth not put the Parent out of the Church, nor exclude his Children from Membership, or from the Initiatory Seal of it, no more then a-like defect did then. We might also minde the case of one that hath been in full Communion, but falling into Offence is under publick Admonition for it; Is not he in a state of unfitness (taking it for want of actual fitting qualifications) for the Lords Supper? yet this will not debarre his Childe from Baptism, because he is not yet cut off from Membership. Neither doth his having once been in full Communion alter the case, or render him more [in a state of fitness] then the Parent in question is; for the one, is a Member as well and as truely as the other: and to be declined, and fallen off from Supper-qualifications, and debarred from the Lords Table for open Offence, is worse then for a young man simply not to have attained thereunto (it is, at least, Ecclesiastical…y worse. We speak not of what the inward state before God may be; but that it is worse in foro Ecclesiae, appears, Because the Church hath had and seen cause to dispense a publick Censure in the one case, but not in the other) Now if a person may retain his Membership, and so derive Baptism-right to his Children, notwithstanding his personal unfitness for the Lords Supper in the former case, why not as well, nay much more in the latter?

But let it seriously be considered whether there be any warrant in all the Scripture to make the baptizing of the Childe to depend upon the Parents actual fitness for, or admission to the Lords Supper (c)(c)The Scripture order is to …ake the circumcising of the child part of the Parents fitness for … Passover, and for admission …ereunto [Let all his Males be …cumcised, and then let him come … and keep it] Exod. 12.48. ra…er then to make his admission to … Passover a pre-requisite to … childes Circumcision.Exod 12:48. What fitness for the Lords Supper had those that were baptized by Iohn Baptist, and by Christs Disciples at his appointment in the beginning of his publick Ministry? What fitness had the Iaylor, when himself and all his were baptized after an hours Instinction; wherein (probably) he had not so much as heard any thing of the Lords Supper? The teaching of which followed after Discipling and Baptizing, as is hinted by that order in Matth. 28.19, 20 and by the ancient practice of not teaching the Catechumeni any thing about the Lords Supper till after they were baptized, as is witnessed by Hanmer of Confirmation, pag. 13, 14. Albaspinans apud Baxter of Confirmation, pag. 132.

p. 27We constantly read in the story of the Acts that persons were Baptized immediately upon their first entrance into Membership, but we never read that they did immediately upon their first Membership receive the Lords Supper, which strongly argues that Membership, and Baptism the Seal thereof, is separable even in the adult from full Communion. And that a man may have his Children baptized (as the Iaylor, and others had) and yet not presently come (but need further instruction and preparation before he come) to the Lords Supper. So farre is Baptism from being inseparable from immediate admission to the Lords Supper, that we reade of no one, (no not of the …dult) in all the New Testament tha… was admitted to the Lords Supper immediately upon his Baptism, from the first Baptism of Iohn, to the end of the Acts of the Apostles. There is but one place that sounds as if it were quickly after, viz. Acts 2.41, 42. which is here alledged by our Brethren: But to that; 1. There is no word about the Lords Supper in Peters Sermon, the Heads whereof are in that Chapter set down, though t…ere is somewhat of the other Sacrament of Baptism, ver. 38. and upon glad receiving … is word they were baptized immediately, ver. 41. 2. Hence there must be some time afterward for instructing them in the doctrine and use of the Lords Supper (as Paul nad some time for that a… Corinth, 1 Cor. 11.23. with Acts 18.11.) before their admission t…ereunto, or participation thereof; and so much is …imated in the Text, when its said, They (after their being added, and baptized) continued in (or gave sedulous attendance to) the Apostles [Doctrine] fi…st, and then [Breaking of Bread] There was some time of gaining further acquaintance with Christ, and with his Wayes and Ordinances (and with this in special) by the Apostles Doctrine and Instruction, between their baptizing, and their participation of the Supper: some time (we say) more or less, and that that was attained in a very little time then under those plentiful pourings forth of the Spirit, requires usually a much longer time now in ordinary Dispensation.

The Preface proceeds to strengthen their second Reason by Testimonies; and the Assertion which they seem to intend the Proof of by these Testimonies, is a very strange one; viz. this: [Neither do we reade that in the Primitive times Baptism was of a greater Latitude, as to the Subject thereof, then the Lords Supper, but the contrary] These words, as they are here set down, do speak as if in the Primitive times Baptism was not extended unto Infants; or at least no more, nor sooner then the Lords Supper was given unto them (which is here presently well acknowledged to have been a grievous Errour) Well might the Anabaptist triumph if this could be proved, which indeed never was, nor can be: But we are willing to believe that our Brethrens meaning is (though it be not so expressed) that the Subject of Baptism in Ancient times was not of a greater Latitude [as to the Adult] then the Lords Supper, i. e. that no adult persons might have Baptism for themselves or for their Children, but such as were also admitted to the Lords Supper. But of this also we must say, That we finde not any thing that proves it, but much to the contrary. And though we have not met with any that have purposely handled this Point touching the different extent of these two Sacraments, yet we finde enough to shew us, That the Churches of Christ in all, especially in the best Ages, and the choicest Lights therein, both Ancient and Modern, have concurred and met in this Principle (as a granted and undoubted Truth) that baptism is of larger extent then the Lords Supper: so as that many that are within the visible Church may have Baptism for themselves, or at least for their Chil…ren, who yet ought not presently to partake of the Lords Supper, or who do at present want actual fitness for it. The Witnesses above cited, tell us that in Ancient times they did not so much as impart any thing to the Ca…echumeni about the Lords Supper, till after their Baptism: And, if Hanmer have rightly observed, even the Adult, after their Baptism, must have Confirmation before they partaked of the Lords Supper. Hanmer of Confirmation, pag. 15—22. And vid. pag. 59. foreign or Perfectus among the Ancients, is as much as (with us) one in full Communion; but none were by them rec…oned to be … (in the Rank of perfect Christians) that had not received the holy Ghost either in extraordinary Gifts, or in special confirming Grace. See Hanmer of Confirmat. pag. 17. Now it's evident, that even in the Apostles times sundry were baptized that had not so received the holy Ghost, Acts 8▪15; 16, 17. & 19:2—6.

But there are sundry further Evidences at hand (were there room here to insort them) p. 28which show that in those first Ages of the Church, there were many within the Church, … were debarred from the Lords Supper: wh… yet had their Children baptized. In after … how large Baptism was, may easily be gathered: But that there was (though t…o much l…xness) some more restraint in the Lords Supper, appears by the Canonists old Verse,

Gerhard. de Sacra C…na, p. 184.Ebrius, infami…, erroneus, at que Furentes,

Cum pueris, Domin. non debent sumere corpus.

As for the times since the Reformation, it is most evident that Godly Reforming Divines have in their Doctrine unanimously taught, and in their Practice (many … then.) endeavoured a strict Selection of those that should be admitted to the Lords Supper, when yet they have been … large in poi… of Baptism; and they still …o upon this Principle, that Not all Christians, nor a… baptized and genera…y-professing Christians, but onelyonly such as are able (or may be reputed able and careful) to examine themselves, and discern the Lords Body, are to be admitted to the Lords Supper. But they reckon that All Christians (a… that are, in their account, within the visible Church) are to have their Children baptized. Be it that in Practice they were, many of them, too lax and large in both the Sacraments, chiefly through want of a due and effectual use of Discipline (by defect whereof many were sinfully tolerated in the Church, who should have been cast out and cut off, and many suffered to come to the Lords Table, who should have been debarred and suspended) of which themselves do … sadly complain (b)(b)See Ratio Disciplina Fratrum Bobem. in Hist. praemissa, p. 3 —3…. & 39—…3, 52, 53.. Yet it shews thus much (which is that we aim at) that they held a different Latitude of the two Sacraments, as to the Subjects thereof (even in the very sense of our Question) denying the Lords Supper to many Parents, whose Children yet they scrupled not to baptize: This goes for currant among all our great Divines as a granted Principle, whereof many large and full Testimonies might easily be produced.

Opuscul. pag. 37.Calvin in his Geneva-cate…hism, to that Question, Whether Pasters may give the Sacraments to all? Answers, …uod ad Baptis…um pertinet, quia non nisi Insantibus … confertur, d…scre…o …cu…non habet: in Can…ero tavere dehet Minister ne cui ipsam porrigat, quem indignum esse palàm constet. If Calvin would Baptize all Children born among them without difference (looking upon them as born within the visible Church) and yet not give the Lords Supper to all, then he would Baptize some Children whose Parents he would not ad…it to the Lords Supper.

Syntag. Theolog. pag. 1149. with pag, 1167, 1168.Lu…o… ▪ Cr…ius describing the Subjects of Baptism, saith, Infantes verò omnes, &c. All such …nfants as are either born of Christian Parents, or brought into the society of Christians are to be Baptized. But of the Lords …upper, S…lt quidem Christians, &c. OnelyOnly Christians are to be admitted to the Holy Supper. yet not promis…u…usty all Christians; but onelyonly those who both can and will examine themselves, rightly discern the Lords Body, and celebrate this Sacrament unto a Commemoration of the Dea…h of Chirst—but there are many in the Christian Church that either cannot or will not …o those things and these are not to be admitted.

…, touching the Lords Supper▪ saith, Est Sacramentum, &c. It is a Sacrament appointed for such in the Christian Church as are already baptized and Adult, and do examine themselves (a)(a)Lec. Com. de Can… Dom. quaest. 2. pag. 631.. And in another place (b)(b)… 137. p…g. 7… & vid. Quaest. 142. pag. 743.unto this Question, To whom is the Lords Supper to be given? He answers, To all the Faithful Members of the Church, who can examine themselves, and are instructed in the Ministery of Faith, and can … forth the Lords Death. For unto this Mystery there is required examination of ones self, and Annunciation of the Lords Death. And therefore it is not to be given to Vnbelievers not to Infants, not to distracted persons, not to those that are ignorant of the mysteries, not to the impenitent, not to those that are by the orderly judgement of the Church excommunicate not to such as are polluted either with …anifest errours, or with any notorious wickedness, until they have first satisfied the Church, and g…ve▪ Testimony of their Repentance. Compare herewith his Latitude for Baptism, exoresly granti…g that so sundry of thos… sorts, to whom he denies the Lords Supper (c)(c)De Baptismo Quaest. 33 & 34. pag 624, 625. See the Leyden Divines, Synops. Dis…ut. 45. Thes. 14. & Disput. 48. Thes. 35, 36. Co…p…red with D…sput. 44. Thes. 50..

…ez…, concerning the Question who are to be Baptized? saith▪ All that are comprehended within the Tables of the Covenant, &c. (d)(d)Quaest. & Resp. … Sa…ramentis, Quaest. 120, 122.. But to that Question, Would you admit all sorts to the Lor…s Supper? He An…wereth with great ze…l for … and care therein, and among other expre…ons, Th…se (saith he) whose … age sheweth them not to be of ability to examine themselves … not as unworthy, but as not yet fit. …ut of the adult no one is to be …. except he have one may or other so given account of his Faith at that the Paster may probably gather (not onelyonly that he was born in the Church but also) that he is indeed a Christian (e)(e)Ibid. Quaest. …45..

p. 29Pelanius, touching the Subjects of the Lords Supper, saith, VntoUnto the Lords Supper maybe admitted onelyonly Christians … Baptized and adult, Syntag. Lib. 6. cap. 36. with cap. 55.and such as can examine their …, with thank … remember Christ and shew forth (e)(e)Vid. Dutch Annot. on 1 Cor. 11.26.1 Cor 11:26his death. But of Baptism, All that are in Covenant with God—Infants born of Christian Parents are to be baptized.

Ge…k…r. in his C…mon Places a…erts …hat Soli Christiani, &c. OnelyOnly Christians (i. e. such as embrace the Doctrine of Christ, as have received the Sacrament of baptism, and are implanted into the Christian Church) yet not … Christians are to be admi…ed to the holy Supper; but according to Paul…s Rule these onelyonly … examine themselves, … the Lor…s Body, a… shew …rib the Lords …, 1 Cor 11.26, 28, 29. All … therefore are excluded, who either will not … examine themselves (f)(f)De Sacra …, pag 18….. Bu… he extends Baptism to all Children born of (one or both) Christian Parents, o… that come into the power of such (g)(g)De Baptism… pag. 581, 582..

The like may be observed in the Confessions of the Reformed Churches, when as they declare for a special selection of those whom they admit to the Lords Supper… see the Confe… of Bohemia. Harmony of confess. Pag. 421. of Belgia, Pag. 432. of Aus…ge, Pag. 438, 440. or Saxony, p. 447, 44…. …nd the confession of Scotland in the end of that Harmony, Pag. 24. comparing this with the deep silence of them …ll touching any such Selectio… in point of Baptism… as to the Children that are born among them: and it is kno…n to be their ordinary practice to Baptize many Children, whose Parents they would not admit to the Lords Supper.

All which, with many more Testimonies that might be alledged, do abundantly shew it to have been the concurrent judgement of Protestant Divines, that Baptism is of greater Latitude then the Lords Supper: and that all that do bring their Children to partake of the former, … n…t therefore themselves presently partake of th… latter; but that many may have their Ch…ldren Baptized, and yet regularly be debarred from the Lords Supper.

We might also mention the Concurrence of Divines with us in particular Reasons Explications, and Assertions relating to …is matter: …, That Baptism is annexed to the …eing or beginning of Faith, the Lords Supper to the special exercise of it▪ That Baptism belongs to all Members, but the Lords Supper to so…e onelyonly that are so and so qualified: that all visible Believers, (who in a latitude of Expression, and Ecclesiastical reputation are such, as are all that are within the Church) are not to be admitted to the Lords Supper.

Vrsin and Pareus, answering that Objection against the Baptism of Infants, that Then they must be admitted to the Lords Supper; have these words: Magnum discrimen, &c. There is a great difference between Baptism and the Supper. For, 1. Baptism is a Sacrament of Entrance and R…ception into the Church: But … Supper is a Sacrament of Continuance in the Church … Confirmation of the Reception … made— 2. Regeneration by … p. 30(h)(h)Explicat. catech. in quaest. 74. pag. 372,and not to them presently, but after that they have held forth a confession of Faith and Repentance (i)(i)In quaest. 75. pag. 380..

Also it may be minded, that it is the currant and constant expression of our Divines, that they call, and count all that are within the compass of the visible Church (whether Infants, or adult) Fideles, V…cati, (Faithful, called &c.) And they will tell you that they are for Baptizing no Infants but such as are (Infantes fidelium) the Infants of the Faithful or of Believers, Infantes non omnes, sed duntaxat fidelium, i. e. Baptizatorum, sunt Baptizandi. Chamier. Tom. 4. pag. 130. So Daneus, Infantes ex fidelibus, i. e. Baptiza…s nati, possunt Baptizari in Ecclesia. Lib. 5. De Sacram. pag. 538.

And yet they do not look at all these (no not at all the adult that come under this denomination, and whose Children they Baptize) to be regularly admittable to the Lords Supper, which plainly shews their judgement to be that all adult Persons who are in a Latitude of expression to be accounted visible Believers (or in Ecclesiastical Reputation to be lookt at as Fideles) are not therefore to partake of the Lords Supper.

Dr. Ames, accounts that a person may be a Believer on Christ and yet be unfit for the Lords Supper, being not sufficiently instructed thereunto. Bellar. Enerv. Tom. 3. Lib. 4. Cap. 1. and he expresly saith that Church-children are to be numbred among the Faithful, and reckons them to have the beginning of Faith, yet not to be admitted to all Ordinances till increase of Faith appear, Medul. Lib. 1. Cap. 32. Thes. 12, 13.

Mr. Hooker takes it for granted as a clear case, That one may be a Convert soundly brought home to Christ, and yet through his weakness not able to discern the Lords Body aright, nor fit to partake of the Supper. Survey. part. 3. pag. 16.

And in his Sermons on Gen. 17.23. Pag. 21. He hath these words, Baptism is the entrance into Christs Family; there is much more to be looked at to make a person capable of the Supper of the Lord, a man must be able to Examine himself, he must not onelyonly have Grace, but growth of Grace; he must have so much perfection in Grace as to search his own heart, and he must be able to discern the Lords Body, or else he is guilty of the Body and blood of Christ; so as there is more required in this, for there must be a growth. But Baptism is our entrance, and the lowest degree of Grace will serve here in the judgement of Charity.

Worthy Hildersam on Psal. 51.5. pag. 257. saith, The Infants of the Faithful are said to be Holy, not because they are without sin, but because (in the judgement of the Church) they are to be esteemed not Infidels as other Children of Pagans, but Christians and Believers, and holy and true Members of the Church of God. And Hence 1. So soon as they are born they have title to the Seal of Gods Covenant, and the Church may not deny it unto then.—And why may not the Church deny Baptism to any childe of a believing Parent? surely because the Church is bound to esteem every such childe not an Infidel, but rather a Believer and a true Christian. 2. When they dye we are in Christian Charity to judge that they dye in Gods favour, and in the state of Salvation. And all this because of the Covenant, Gen. 17. as he there addes. Yet the same Hildersam would not admit such as these (who were born and grew up in the visible Church) to the Lords Table, without a strict Examination not onelyonly of their Knowledge and Lives, but of their Spiritual Estate. Doct. of Lords Supper, pag. 8—14.

All which we produce, not as if the Testimony and concurrence of Authors were the Basis that our judgement in this matter stands upon, but because this Preface doth, both in this place and in other parts of it, insinuate to the Reader as if Authority of Writers were for the Dissenters, and against the Doctrine of the Synod, which is farre from being so: the contrary being abundantly, and undeniably evident. And as we bottom our Faith in this point, wholly and onelyonly upon the Scriptures, and do referre the decision of this and of all other Theological controversies to the Law and to the Testimony: so we acknowledge it to be no small confirmation to us, to finde that we have the Concurrence of the Godly-learned. The substance of the Congregational-Way may be gathered from the Doctrine & Principles of our best and ablest Reforming Divines (k)(k)So much Parkers learned Labours among others shew, and our Congregational Brethren in England met at the Savoy, in their Preface do well express: And see Beverly Examen Hoornb. pag. 43.: which doth not a little confirm us in it, and delivers it from the Imputation of Novelty or Singularity. But should we limit Baptism to so narrow a scantling as our Brethren strive for, we should therein go against the whole stream of Divines, even of those that have been most eminent in their generations for Learning, Holiness, and p. 31Studiousness of Reformation; yea, of those from whom our Congregational Leaders have professed to receive their Principles, as was abovesaid. And we confess our selves conscious to so much of our own weakness, that unless we have very clear Light, and undeniable Argument constraining us, we are slow and fearful to go alone, or to go contrary to the concurrent Judgement of our best Divines, who (if we may use our Brethrens phrase) have been Stars of the first Magnitude, incomparable Champions for the Truth, and have been raised up by Christ to light the Path of Reformation in these later Ages.

Now as for what is here alledged by our Brethren as favouring their Cause; To say, That the Catechumeni were not (in the Primitive times) to be baptized, before they were fit for the Lords Supper. Consider how it can consist with the above mentioned practice of Antiquity, in not so much as teaching the Catechumeni any thing about the Lords Supper, till after they were baptized. Indeed, as the Darkness and Corruption of the times increased, Baptism was not onelyonly deferred till Easter (as is here said) but till death, which is justly taxed as an abuse by Cartwright in his Catechism, pag. 182. and we suppose will not be approved by any. The Arausiacan Councils, 19 Canon; doth not concern the matter of Baptism, as it is set down by the Magdeburg Centurists (Cent. 5. pag. 907.) But however it be, it is of small moment. The over-long holding off of adult Converts from Baptism, that we sometimes reade of in the Fourth and Fifth Centuries, was a manifest devi…tion from the Apostolical practice. We finde also that in Austin's time, and some ages after, they gave the Lords Supper to Infants, yet then we suppose they would give both Sacraments to some Infants, whose Parents they debarred from the Lords Supper. But if it was indeed a grievous errour to administer the Lords Supper to Infants (as is here rightly said by our Brethren) how then is Baptism of no greater Latitude, as to the Subject thereof, then the Lords Supper? Yea, let any man shew a reason why Baptism should be regularly extendible to Infants, and not the Lords Supper, if the very sa…e qualifications be absolutely requisite to the one as to the other; we say, absolutely requisite ▪ for no man doubts but that the better qualifications a person who receiveth Baptism for himself, or for his Children, is endued with, the better and the more comfortable it is.

As for that of Iuel, That Baptism is as much to be reverenced, …s the Sacrament of the Body and Blood of Christ. And that which follows, That former Ages have been farre from looking upon the Lords Supper as being of a more sacred nature then the other Ordinance of Baptism.

Answ. To assert that Scripture Rules make the Subject of Baptism larger then the Subject of the Lords Supper, this doth not detract from the Reverence of Baptism, nor render it an Ordinance of a less sacred nature, as is here insinuated. The Word and Prayer are Ordinances of a very sacred nature, and to be highly reverenced, and yet many may be admitted unto them, that may not be admitted unto Sacraments. The Sacredness of every Ordinance, lies in the holy and religious application of it to its proper ends and uses by Divine Institution: But the proper ends and uses of one Ordinance may, by Divine Institution, be such as may admit more to partake of it then of another, and yet the sacred nature thereof be no whit impaired (b)(b)Consider whether it be not a greater detracting from the sacredness of Baptism, when we make but a light matter of that Membership and Covenant that was sealed therein. If men have been once admitted to the Lords Supper, they count their Membership stands firm & good (through all decayes and degeneracies) until excommunicate. But the Solemn Covenant & Engagement between God and the Baptized, that was ratified in holy Baptism, wears away, and is a kinde of forgotten thing by that time they become adult. To be difficult in admissions unto Baptism, and yet easie in letting go the benefit of Baptism (or the Membership thereby sealed) and to alledge the Sacredness of the Ordinance for the former, and forget in the latter, seem not well to cohere..

But the Preface addes: Indeed of late there have been those who have made Baptism of a farre larger extent then the Lords Supper: This hath been one Practical Difference between Congregational-men and Presbyterians.

Answ. Whether it have been onelyonly a late or novell Notion, to make Baptism larger then the Lords Supper, let the Reader judge, when he hath considered the Testimonies before alledged, with many more that might have been added thereunto: But we are so farre from looking upon a different Latitude of these two Sacraments to be a Presbyterian Principle, or Anti-Congregational as that we perswade our selves, the Congregational way cannot long stand without it. For, if we deny this, and administer Baptism to none p. 32but those whose Parents do partake of the Lords Supper, and so are in full Communion▪ then we must either make full Communion very large, which in the Congregational-way, where Brethren have so great an interest in Church-transactions, will soon ruine all: or else make Baptism, and consequently the Compass of the visible Church so strait, as will never stand before Rational and Scriptural men; yea, we shall put multitudes out of the visible Church, that are in a visible state of Salvation, which is absurd: for to deny persons Baptism for themselves or Children, is to deny them to be within the Compass of the visible Church, seeing Baptism ought to run parallel with Church-Membership. But how shall we deny them a room in the visible Church, who were once in, and are by no Rule to be put out, nay whom God (as we may charitably hope) taketh into Heaven when they die, and that as a fruit of his Covenant-grace? which is the case of many of our Children who are not yet come up to full Communion. But so much for the second Reason of our Brethrens Dissent. The third follows.

3. The Parents of the Children in question, are not Members of any Instituted Church, according to Gospel rules … because they were never under any explicite and personal Covenant. Which is former proved; Because if they be Members, then they would be a true▪ Church though all their Parents were dead, and then they must have power of Voting in Church-affairs, which is denied to them by the Synod.

Ans. .1. It seems, by what is here said, that our Children were never under any explicite and personal Covenant, and that all that never were so, are not members of any Instituted Church according to Gospel-rules. If this be so, then what is become of Childrens Membership, which the Apologist before, in Answer to Objection Second, took it as an injury to be charged with the denial of? It seems our Children neither are nor ever were Members of any instituted Church according to Gospel-rules, because they were never under any explicite and personal Covenant. Is it come to this, that Children are not Members of any Instituted Church? How then? are they Members of the Catholick visible Church? or are they no Members at all? the former our Brethren fancy not, as it seems by their Anti-Synodalia, pag. 19. the latter then remains to be the conclusion. Neither will it salve it to say, they were Members in Minority, though they be not Members now when they are Adult; for if all those that were never under any explicite and personal Covenant, be no Members of any Instituted Church, and if Children were never under any explicite and personal Covenant (both which are here said) then no Children (no not while in Minority) are Members of any Instituted Church. For our parts we doubt not to affirm with Dr. Ames in his Chapter de Ecclesia institutâ, … Lib. 1.…. p. …2.that Children are Members of an Instituted Church according to Gospel-rules, and that they are under personal Covenant, i. e. personally … into Covenant by God, according to his Gospel-rules, though they have not performed the act of Covenanting in their own persons. Yea, under explicite Covenant also, if the Parents Covenanting was explicite, Deut. 29. So Ames, They are partakers of the same Covenant, and also of the same profession with their Parents. Though we take it for a Principle granted by Congregational men, with one consent, that Implicite Covenant preserves the being of a true Church, and so of true Church-membership.

2. The Consequent of our assertion here urged as absurd, viz. [That then, in ease all the pro-parents were dead, this second Generation would be a true▪ Church of Christ without any further act or covenanting] is no absurdity but a manifest Truth, i. e. taking that Phrase [Further act, or covenanting] to be meant of a particular formal act of Explicite Verbal covenanting. For otherwise, there is a further act, yea an act of (implicite) covenanting in their constant and publick profession of the Religion of their Fathers. But we say this second Generation, continuing (to use Mr. Cottons Phrase in Grounds of Baptism, pag. 106.) in a visible profession of the Covenant, Faith, and Religion of their Fathers, are a true Church of Christ, though they have not yet made any explicite personal expression of their engagement, as their Fathers did▪ Even as the Israelites that were numbred in the Plains of Moab were a true Church, and under the Covenant of God made with them in Horeb, though their Parents with whom it was first made in Horeb, were all dead, and that before the solemn renewing of the Covenant with them in the plains of Moab, Deut. 29. see Deut. 5.2, 3. with Numb. 26.63, 64, 65. and so p. 33Mr. Hooker roundly and expresly affirms this which is here by our Brethren denied, Survey. Part. 1. pag. 48.