Three Sermons, Preface
THE PREFACE TO THE READER.
AS of old it was obſerved, that Julian who hated the Chriſtians with an implacable hatred, when he could invent no way worſe, opened a wide way for Schiſms and Diviſions: In like manner hath it been the Policy of the Adverſary in ſucceeding times, when there appears no hope of undermining the Walls of Truth by Hereſie and falſe Doctrine, to attempt the ſcattering and disperſing the Aſſertors thereof, by raiſing and fomenting Schiſms and Diſſenſions amongſt them. From which Fountain, it may juſtly be feared, hath sprung a jealouſie in the mindes of ſundry perſons in this Country, That the Determination of the late Synod Anno 1662. if attended unto, would bring into the Churches of New-England a practice, contrary both to the Frame of their Churches, and to the judgement of thoſe famous Worthies that at firſt their Churches were bleſt withall; when as it will be found moſt evident to any that ſhall impartially ſurvey the Conſtitution and ſtate of the ſaid Churches, That the principall, if not the ſole Reaſon, why the ſame things then agreed upon, were not long before ſet afoot and practiſed, was not any doubt or ſcruple about the duty of the things themſelves, but the want of Agreement about the Way and Manner, how they might moſt conveniently and ſafely put in practice: which being now fully cleared up in the Propoſitions of the ſaid Synod, the Asperſion caſt upon their former Church-adminiſtrations, as too much favouring the way of the Separation, is not onelyonly now removed, but an Expedient found out for the holding Communion with other Orthodox Churches, in things lawful and neceſſary, without any prejudice to the the Purity of their Worſhip.
The commendable receiving and practiſing of this Truth by ſome Churches among them, and neceſſity of attending thereunto by all, is moſt convincingly evident by many writings publiſhed abroad in the world by many Eminent perſons in the name of others, wherein much paines is taken up in clearing the way of theſe Churches, from the imputation of Schiſm and ſeparation from others; but in none more, then in a Letter returned with the Subſcription of the names almoſt of all the Elders univerſally in this Place, unto a Letter of the Reverend and Learned Mr. John Dury, who ever ſince the year 1635. had been labouring for a Pacification between the Reformed Proteſtant Churches of Europe, and who is famous in the Chriſtian World for that work, and at laſt had communicated his deſign to thoſe of New-England, deſiring their Approbation and Concurrence in the ſaid deſign; wherein they expreſly declare, That they own all thoſe Churches profeſſing the Proteſtant Religion, and retaining the fundamentals of Doctrine, and eſſentials of Order (if they be otherwiſe peaceable, and walk orderly) for Brethren; and that they are ready to reach out unto them the right hand of fellowſhip: From whence it will neceſſarily follow, that ſeeing other Churches ſo qualified, although they ſhould diſſent from them in many Points of Religion, are owned as Brethren, and that in way of fellowſhip, if thoſe, that ſo profeſs, ſhall refuſe to conferre the ſeal of Baptiſm to the Children of ſuch Parents as belong to any ſuch like Churches, according as is expreſſed in the aforeſaid Propoſitions of the Synod; They will neither be able to avoyd contradicting their own words and writings, nor yet ſecure themſelves from the guilt of diſſimulation. And that it might appear there was no advantage taken by any ſtragling ſentence or expreſſion in the ſaid Letter, caſt off from its Dependants, it was thought neceſſary to Tranſlate and publiſh the whole to the open view of all: and becauſe alſo in the draught of the ſame, are found many undeniable Arguments enforcing this very Concluſion; as when its ſaid, That the diverſe opinions of ſome Churches about Polity and indifferent things, although they are not ſo ſmall that the lovers of truth ſhould be ſilent about them, ſo neither are they ſo great, that they need be any hindrance to the ſeekers of Peace and Quietneſs in ſuch an undertaking. Which is alſo there further evidenced, by inſtancing the unqueſtioned Example of our Saviour, who refuſed not Celebrare Sacra, or joyn in the Worſhip of God in the Jewiſh Church, defaced at that time with more grievous corruptions.
And further it is added, That the nature of Political, as well as Chriſtian Society, doth utterly forbid the denial of Fellowſhip-priviledges to ſuch Members as are found without ſcandal. Let not the words and practices of them that pretend to the greater Purity of Reformation, be Yea and Nay: which if it ſhould appear, the Scandall would be ſo much the greater; in that the foreſaid Letter, with ſo many Subſcriptions, in all probability is known in the world, being ſent into Forreigne parts upon a Publick account.
As for the Tranſlation of the Letter; they who had the chiefeſt hand therein, have no other deſign, then by approving themſelves as Lovers of Truth and Peace, to undeceive ſimple-hearied and honeſtminded perſons, who are ready, with Barnabas, to be carried away with the diſſimulation of ſuch, as are through a kinde of prepoſterous Zeal, unwilling to have any of the common Priviledges of the Church of God beſtowed upon any, whoſe effectuall Sanctification may be queſtioned; which is the cauſe, as one obſerveth, of a Schiſmaticall inclination of ſome godly and religious perſons. In reference to the Words and Phraſes, much of the Elegancy of them is taken away in the Tranſlation, by reaſon of the abſtruſeneſs of the Latine; it faring in this kinde with Books, as it doth with Bodies, which are nothing ſo comely when arrayed with a ſtranger, as with their own proper clothing and habit: but whereever appeared a neceſſity of changing the phraſe, the ſenſe is preſerved whole and entire.
For a Concluſion: If the Practice of the pureſt Churches, together with the Authority of the moſt Pious, Zealous, Learned and judicious Divines, might avail any thing in this conſideration, it were eaſie to preſent many things to the view of the Reader, from the Writings ofaCaſ. Conſc Ep 9. qu. 3. Com. Gal 5.27. Perkins, bDe Pol lib. 1. cap. 13, 14, 33.Parker, cEpiſt. 149. & 103.Calvinus, dLocus 47. theſ. 33, 34.Bucanus, with many other of the Learnedſt Non-Conformiſts, who alwayes diſclaimed both the Principles and Practices of the Rigid Separation, and all ſuch as renounced Communion with other Churches, upon the account of ſome Impurities about Order and Diſcipline: However it came to be the fate of theſe Churches in America, to verge too near them in their Primitive Adminiſtrations. But we ſhall onelyonly content our ſelves with the mentioning the Judgement of two, not the leaſt eminent and famous Lights in the Church of God, about this point. No Church can be ſaid to be alienated from God, and from his Covenant, although it may become very ſick and adulterous, until God ſhall have taken away from it his Matrimonial Covenant, caſting it quite off as defiled with Adultery, according to Iſa. 50 1. which will not be, ſo long as it retaines the Head, and the Head retaines it, by a publick declaration of his grace that calleth, Col. 2.19. Jun. Theſ. Theolog. Theſ 36. pag. 2099. But Ames more fully about the Subject of Baptiſm: 1. Expoſitious Infants are to be baptized, whoſe Parents are unknown, if they be born among Chriſtians: out of charity they are to be looked at as the ſons of Chriſtians, if there be not juſt cauſe to preſume the contrary. 2. They that in ſome way by their Profeiſion belong unto the Church, yet notwithſtanding do openly violate the Covenant of God, their Infants ought to be baptized, though with ſome diſtinction; ſc. ſo that what the Covenant requires, and is wanting in them, be ſupplied by others. 3. Infants illegittimate ought ſo to be baptized, that either their Parents profeſs their Repentance, or that their Education be undertaken by other godly perſons. 4. Children of contumacious Excommunicates are not conveniently baptizable, unleſs by the interpoſition of meet Sureties. 5. Infants of Papiſts, and ſuch like, who are Semi-Chriſtians, may be baptized, if they finde a meet ſurety, under whoſe power may be their Education. Ameſ. Caſ. Conſc. Lib. 4. Cap. 27. To which may be added, The Baptiſm of Infants ought not to be deferred, without a ſerious and weighty reaſon. Ibid.