The Way of the Churches of Christ in New England, Tract · Chapter 4

The Way of the Churches of Christ in New England · Tract · Chapter 4

p. 65CHAP. IV. Concerning our order and forme in adminiſtration of Gods publick Worſhip.

SECT. I.

THe Church being gathered and furniſhed with able helps, Officers and Brethren, they proceed to the adminiſtration of all the publick Ordinances in publick Aſſemblies, eſpecially on every Lords day; wherein our principall care and deſire is to adminiſter and partake in all, and no more then all, the ordinances of Chriſt himſelfe, and in all thoſe (ſo farre as the Lord hath lent us light) in their native puritie and ſimplicitie, without any dreſſing or painting of humane inventions. For as the firſt Commandement requireth us to worſhip him with his owne onelyonly true worſhip, as he hath appointed in his Word, without adding ought thereto, or taking ought therefrom, Iſa. 29.13. Deut. 12.32. So we beleeve it to be unlawfull for any Church to take upon them to obſerve, much leſſe for the Officers of their owne or other Churches to impoſe upon them any inſtitutions of their owne (whether in doctrine, or worſhip, or government, but what the Lord hath appointed in his Word.

Our reaſon hereof (one in ſtead of many) is taken from the extent of the Commiſſion of the Lord Jeſus given to his Apoſtles, which is as large as ever was given to any Church-governours, and yet reacheth no further then to teach the people to obſerve all things whatſoever I have commanded you, Mat. 28.20. If the Apoſtles themſelves teach the Churches to obſerve more then he hath commanded them, they goe beyond the bounds of their Commiſſion. The Apoſtles in the Synod in Hieruſalem, laid upon the Churches no other burden then neceſſary things, Acts 15.29. Neceſſary p. 66they were, ſome of them in their own nature, others for the preſent eſtate of things to avoid offence, and when they ceaſed to be offenſive, the prohibition of them ceaſed to binde.

Object. If any ſhall ſay, the Apoſtles Commiſſion reacheth onelyonly to matters of ſubſtance, not circumſtances, of worſhip and formes of neceſſitie, not indifferency.

Wee anſwer, let them ſhew us another Commiſſion to authorize them to put lawes upon the Churches for matters of circumſtance (of formes and of indifferencie) and wee ſhall ſubmit, but the Scripture holds forth no ſuch Commiſſion given to any of the ſonnes of men ſince the world began.

That much urged place, 1 Cor. 14.40. doth not authorize the Church, nor any Church-governours, to make lawes for the obſervation of ſuch things as they ſhall account decent and orderly; but onelyonly provideth that all the ordinances of God, whether prayer, or propheſie, or ſinging of Pſalmes, or tongues, or interpretations, be all of them done decently, without uncomelineſſe, and orderly, without confuſion; and that this place reacheth no further, appeareth evidently from hence, that if this place ſhould give unto the Church, or unto Church-governours, authoritie to preſcribe and command decent and orderly things at their owne diſcretion, a man could not tranſgreſſe the Commandement of the Church, but he ſhould alſo tranſgreſſe the Commandement of the Apoſtle; but the contrary is evident. For ſuppoſe the Church or Church-governours ſhould make an order, that Miniſters ſhould alwayes preach in a gowne, the thing is decent enough, but nevertheleſſe if a man ſhall preach in a cloake, he ſhall tranſgreſſe the order of the Church, but not of the Apoſtle; for he that preacheth in a cloake, preacheth decently alſo; which plainly argueth, that ſuch a commandement of the Church, is not grounded upon the commandement of the Apoſtle.

SECT. II.

FIrſt then when wee come together in the Church, according to the Apoſtles direction, 1 Tim. 2.1. wee make prayers and interceſſions and thankſgivings for our ſelves and for all men, not in any preſcribed forme of prayer, or ſtudied Liturgie, but in ſuch a p. 67manner, as the Spirit of grace and of prayer (who teacheth all the people of God, what and how to pray, Rom. 8.26, 27.) helpeth our infirmities, wee having reſpect therein to the neceſſities of the people, the eſtate of the times, and the worke of Chriſt in our hands.

After prayer, either the Paſtor or Teacher, readeth a Chapter in the Bible, and expoundeth it, giving the ſenſe, to cauſe the people to underſtand the reading, according to Neh. 8.8. And in ſundry Churches the other (whether Paſtor or Teacher) who expoundeth not, he preacheth the Word, and in the afternoone the other who preached in the morning doth uſually (if there be time) reade and preach, and he that expounded in the morning preacheth after him.

Before Sermon, and many times after, wee ſing a Pſalme, and becauſe the former tranſlation of the Pſalmes, doth in many things vary from the originall, and many times paraphraſeth rather then tranſlateth; beſides divers other defects (which we cover in ſilence) wee have endeavoured a new tranſlation of the Pſalmes into Engliſh meetre, as neere the originall as wee could expreſſe it in our Engliſh tongue, ſo farre as for the preſent the Lord hath been pleaſed to helpe us, and thoſe Pſalmes wee ſing, both in our publick Churches, and in private.

The ſeales of the Covenant (to wit, the Sacrament of Baptiſme and the Lords Supper) are adminiſtred, either by the Paſtor or by the Teacher; and though with ſome godly learned Divines, it be a queſtion whether the Teacher may diſpenſe the ſeales, yet the queſtion doth rather concerne Schoole-Doctors, then the Teachers of a particular Church, but wee who have onelyonly the Teachers of particular Churches, doe beleeve that they to whom the preaching or diſpenſing of the Goſpel (or Covenant of grace) unto the Church is committed, to them is committed alſo the diſpenſing of the ſeales of the Covenant; but to the Teacher as well as to the Paſtor, is committed the diſpenſing of the Goſpel (the Covenant of grace) unto the Church, and therefore to him (as well as to the other) is committed the diſpenſing of the ſeales of the Covenant.

Both the Sacraments wee diſpenſe, according to the firſt inſtitution, Baptiſme to Diſciples, and (who are included in them) their ſeed. The Lords Supper to ſuch as neither want knowledge nor grace to examine and judge themſelves before the Lord. Such as lie under p. 68any offence publickly known, doe firſt remove the offence, before they preſent themſelves to the Lords Table; according to Mat. 5.23, 24. The members of any Church, if any be preſent, who bring Letters teſtimoniall with them to our Churches, wee admit them to the Lords Table with us, and their children alſo (if occaſionally in their travell they be borne with us) upon like recommendation wee admit to Baptiſme. The prayers wee uſe at the adminiſtration of the ſeales, are not any ſet formes preſcribed to us, but conceived by the Miniſter, according to the preſent occaſion, and the nature of the dutie in hand. Ceremonies wee uſe none, but are carefull to adminiſter all things according to the primitive inſtitutions. The Father preſenteth his owne childe to baptiſme, as being baptized by the right of his Covenant, and not of the Covenant unto God-fathers & god-mothers, (for there is no ſuch covenant of God unto them and their god-ſonnes) and therefore we have no uſe of them, but omit them in Baptiſme; as the Apoſtle caſt out love-feaſts from the Lords Supper, being both of them alike ſuperadditions to the Lords inſtitutions, 1 Cor. 11.23, 24. The Lords Supper we adminiſter for the time, once a monethmonth at leaſt, and for the geſture, to the people ſitting; according as Chriſt adminiſtred it to his Diſciples ſitting, (Mat. 26.20.26.) who alſo made a Symbolicall uſe of it, to teach the Church their majoritie over their Miniſters in ſome caſes, and their judiciall authoritie, as co-ſeſſors with him at the laſt Judgement, (Luk. 22.27. to 30.) which maketh us looke at kneeling at the Lords Supper, not only as an adoration deviſed by man, but alſo as a violation by man of the inſtitution of Chriſt, diminiſhing part of the Counſell of God, and of the honour and comfort of the Church held forth in it.

In time of ſolemnization of the Supper, the Miniſter having taken, bleſſed, and broken the bread, and commanded all the people to take and eate it, as the body of Chriſt broken for them, he taketh it himſelfe, and giveth it to all that ſit at Table with him, and from the Table it is reached by the Deacons to the people ſitting in the next ſeats about them, the Miniſter ſitting in his place at the Table.

After they have all partaked in the bread, he taketh the cup in like manner, and giveth thanks a new, (bleſſeth it) according to the example of Chriſt in the Evangeliſt, who deſcribes the inſtitution p. 69Mat. 26.27. Mark. 14.23. Luk. 22.17. All of them in ſuch a way as ſetteth forth the Elements, not bleſſed together, but either of them apart; the bread firſt by it ſelfe, and afterwards the wine by it ſelfe; for what reaſon the Lord himſelfe beſt knoweth, and wee cannot be ignorant, that a received ſolemne bleſſing, expreſly performed by himſelfe, doth apparently call upon the whole aſſembly to look againe for a ſupernaturall and ſpeciall bleſſing in the ſame Element alſo as well as in the former; for which the Lord will be againe ſought to doe it for us.

After the celebration of the Supper, a Pſalme of thankſgiving is ſung, (according to Mat. 26.30.) and the Church diſmiſſed with a bleſſing.

SECT. III.

IN the afternoone after publick prayer offered up to God, either by the Paſtor or Teacher, and the Word read and expounded by them who preached in the morning (if there be time) and preached by the other, and the Sacrament of Baptiſme adminiſtred, (if any of the Church doe offer their children thereunto) the Deacons (who ſit in a ſeate under the Elders, yet in ſundry Churches lifted up higher then the other pewes) doe call upon the people, that as God hath proſpered them, and hath made their hearts willing, there is now time left for contribution: preſently the people from the higheſt to the loweſt in ſundry Churches do ariſe, the firſt pew firſt, the next next, and ſo the reſt in order, and preſent before the Lord their holy offerings. For in the old Teſtament at their ſolemne feaſts none was to appeare before the Lord empty, Deut. 16.16. And the Lords day is onelyonly unto Chriſtians the ordinary ſolemne feaſt of the Lord: in the new Teſtament the Chriſtians laid downe their oblations at the Apoſtles feete, (Acts 4.35.) into whoſe place, for that ſervice, Deacons were ſubſtituted, Acts 6.3.

And to that purpoſe the Apoſtle gave order unto the Churches, that upon the firſt day of the weeke every one ſhould lay by him, into the treaſury (as the word ſignifieth) for the ſupply of the Saints, as God had proſpened them, 1 Cor. 1.2. Which ordinance Juſtin Martyr ſpeaketh of in his time, that the abler ſort on the Lords day did contribute to the neceſſities of the brethren, in the end of the ſecond Apologie. p. 70And Cyprian rebuketh a wealthy rich widow for beleeving ſhee could celebrate the Lords day (as holy) and yet neglect to contribute to the Lords treaſurie, in his firſt Sermon de Eleemoſynâ. Locuples & dives Dominicum celebrare te credis, quae Corbonam omnino non reſpicis?

After the contribution ended, the time left is taken up in ſundry Churches in the publike tryall and admiſſion of ſuch as are to be received Members into the Church, in ſuch manner as hath been before declared; and ſo after a Pſalme of praiſe to God, with thankſgiving, and prayer to God for a bleſſing upon all the ordinances adminiſtred that day, and a bleſſing pronounced upon the people, the Aſſembly is diſmiſſed.

Beſides the celebration of the Lords day, every weeke we ſometimes upon extraordinary occaſions, either of notable judgements, doe ſet a part a day of humiliation, or upon ſpeciall mercies wee ſet apart a day of thankesgiving. The grounds whereof wee conceive are generally knowne and approved amongſt Chriſtians. Moreover, every weeke in moſt of our Churches, Lectures are kept on ſome or other of the weeke dayes; ſo that ſuch whoſe hearts God maketh willing, and his hand doth not detaine by bodily infirmitie, or other neceſſary imployments, (if they dwell in the heart of the Bay) may have opportunitie to heare the Word almoſt every day of the weeke in one Church or other, not farre diſtant from them.

SECT. IV.

IN all theſe adminiſtrations, onelyonly two or three things may ſeeme to require clearing from the Word of God; as

1. Why in our publick prayers, wee forbeare to uſe ſet formes of preſcript Liturgies.

2. Why in our Sacraments wee doe not admit the members of the Church of England to the fellowſhip of the Lords Table, and their children to Baptiſme, as was ſaid before, wee did receive the Members of other Churches in this Countrey.

For the former, the reaſons uſually given may ſuffice.

1. From the patterne of all the Churches, both in the old and new Teſtament, God never gave leave to any ordinary Officers p. 71of his Church, neither did any of them take leave to impoſe any formes of Liturgie upon any Church. And yet if ever there had been place for preſcribing ſet formes to any, it had been moſt ſeaſonable in the Jewiſh Synagogues, whoſe members being as children under age, (Gal. 4.2, 3.) might ſtand in moſt need of ſuch a help. It is eaſily acknowledged, Moſes preſcribed a forme of bleſſing, Nunb. 6.23. to 26. and David ſundry Pſalmes of praiſe and prayers; and the Lord Jeſus taught his Diſciples not onelyonly to pray after this manner, but thus, or theſe words, Luk. 11.2. But neither were theſe ordinary Officers of the Churches, neither did they preſcribe any uſe but arbitrary and occaſionall of theſe formes; as they might ſuite our occaſions. God by immediate revelation, and by the hand of his extraordinary Meſſengers, may preſcribe this or that forme to his Church, but will not warrant ordinary Officers (who have onelyonly received a common meaſure of the Spirit) to doe the like. God who forbad his people to make to themſelves Images or imaginations, inventions, and formes of worſhip, hath not reſtrained himſelfe to ſet up what images or formes himſelfe ſeeth good.

Object. Theſe formes of prayer or praiſe, though as they be parts of holy Scripture they are of God, yet as they are applyed without ſpeciall commandement to be the matter or forme of a prayer or thankſgiving at this time, ſo they are the device of man, &c.

Anſw. They are not applyed to be matter and forme of prayer or thankſgiving without commandement, or at leaſt without ſuch directions as amount to a lawfull warrant from God; for Moſes expreſly ſaith, On this wiſe ſhall yee bleſſe the Children of Iſrael, and ſay unto them, (Numb. 6.23.) The 102. Pſalme is expreſſed in the title, not onelyonly to be a prayer of one that was afflicted, but of any in like eſtate. And the Apoſtles exhortation is generall concerning all the Pſalmes and hymnes and ſpirituall ſongs of David, (as well as of others) that wee ſhould ſing them with holy melody unto the Lord, Eph. 5.19. and Chriſts words, Luk. 11.2. When yee pray ſay our Father, &c.

A ſecond reaſon why wee forbeare a ſet forme of preſcript Liturgies, is taken from the meaning of the ſecond Commandement, which wee conceive prohibiteth ſuch preſcript Liturgies.

It is a rule generally knowne in the expoſition of the Commandements, p. 72that all ſinnes forbidden in the Word of God, are reduced to the ten Commandements, and fall under the prohibition of one of them or other, for there is no ſinne but is a tranſgreſſion of ſome or other commandement of the law, 1 Joh. 3.4. and upon the two Tables of the Law hang all the Law and the Prophets, Mat. 22.40. Now it is plaine, that all ſinnes are not contained in the letter of the ten Commandements, and therefore there is no judicious Expoſitor of them, but openeth the letter of the Commandements by Synecdoches and Metonymies; Synecdoches to comprehend all ſinnes of the like kinde, and all the degrees thereof, and Metonymies to comprehend all cauſes and meanes and occaſions thereof; ſo that for opening the ſecond Commandement, which forbids both making and the worſhipping of any image or ſimilitude, it is requiſite to conſider in what ſenſe or reſpects Images or ſimilitudes are forbidden: Images or ſimilitudes are forbidden in the ſecond Commandement, not as objects of worſhip, for all falſe objects of worſhip are the falſe gods forbidden in the firſt Commandement; Images then and ſimilitudes are forbidden in the ſecond Commandement, not as falſe objects of worſhip, wherein the worſhip is terminated and faſtned, but as falſe meanes of worſhipping the true God. For ſo are the Images conſidered that are forbidden in the Word. The golden calfe was not conſidered as the God of Iſrael, that brought them up out of the Land of Aegypt, but as an Image of that Jehovah which did bring them up out of the Land of Aegypt. Whence it is ſaid, that Aaron proclaimed a feaſt, not to the calfe, but to Jehovah, whereof the calfe was but an Image. To morrow, ſaith he, is a ſolemnitie (or feaſt) to Jehovah, Exod. 32.5. The Calfe therefore was not the god, but the Image of the god which they worſhipped, as that which reſembled him, and put them in minde of him, helped their hearts nearer to him, or his preſence nearer to them: As it is written in the Pſalme, that they turned their glory into the ſimilitude of an oxe that eateth graſſe, Pſal. 106.20. And in this oxe or calfe they looked at Jehovah as neare unto them, and as going with them, and before them, Exod. 32.1. Furthermore, the Image forbidden in the ſecond Commandement, is not onelyonly a falſe meanes of worſhip, deviſed by man, but a falſe manner of worſhip alſo; and therefore when the Samaritane-ſtrangers knew not the manner of worſhipping God in the Calves of Jeroboam, it is ſaid, they knew not the p. 73manner of the god of the Countrey (2 Kings 17.26.) and one of the Prieſts of the high places was ſent to teach them the manner of the feare (or worſhip) of Jehovah, ver. 28. and ſo they feared Jehovah after the former manner, ver. 34. and that was in ſerving him in the graven Images of their owne deviſing, ver. 41.

So that under this one kinde of falſe worſhip of God in graven Images, is forbidden by a Synecdoche, not onelyonly all worſhip of God in carved or molten or painted Images, (all bodily repreſentations of God) but all ſpirituall Images alſo, which are the imaginations and inventions of men, whether they be ordained for worſhip, as the high places erected to the true God, 2 Chron. 33.17. and the deviſed feaſt of the eighth monethmonth, 2 King. 12.33. or whether they be brought in and uſed for helpes and meanes of worſhip, as the ſtrange fire of Nadab, Levit. 10.1, 2. and Davids new Cart to carry the Arke, 2 Sam. 6.3. with 1 Sam. 15.13. or whether they be uſed for manner and forme of worſhip, as preaching in the wiſdom of mans words, (or in carnall Eloquence) which is but a painted Image of preaching (1 Cor. 2.4.) and ſo forbidden in this ſecond Commandement. In like ſort, Womens praying in publick bare-headed, and men covered, 1 Cor. 11.4, 5. Mens praying or prophecying in ſtrange tongues, and many of them at once, 1 Cor. 14.22.26. the celebrating of love-feaſts in holy Aſſemblies, together with the Lords Supper, (1 Cor. 11.21.23.34.) are all of them Images or imaginations of men, formes or manners of worſhip deviſed and uſed by man, but not ordained by God, and ſo forbidden in this ſecond Commandement.

The reaſon whereof is taken from the perfection of the wiſdome of God revealed in Scripture, to make the man of God perfect to every good worke, 2 Tim. 3.17. No wiſdome of mans device, as any other worſhip, or any other helpes or meanes of worſhip, or any formes or manners of worſhip, acceptable to God, but what the wiſdome of God hath directed us in his Word. Beſides, the Church is compleate in Chriſt, (Coloſ. 2.10.) ſo as wee need no other Prieſt to make atonement but him, nor other ſpirituall King but him to rule our conſciences, no other Prophet to teach us but himſelfe, and ſuch as he hath appointed to that end; thus the ſum and ſubſtance both of Law and Goſpel, lead us to reſt in the ordinances of God, and not to helpe our ſelves by the inventions of men, for the adminiſtration of the worſhip of God. To apply this then to ſet-formes p. 74of prayer, deviſed by man, and preſcribed to be read out of a brooke, and ſo taken up by one Church from another, as the formes of their worſhip, and as the meanes and helpe of their devotion, wee finde no command or patterne for them in the Word, nor any promiſe of their acceptance. They are injoyned for means and helps of Gods worſhip, which he hath not ſanctified, and for formes of worſhip which God hath not acknowledged. What difference is there between the carrying of the Arke upon a Cart, and our prayers upon a Booke? whereas both ſhould be carried, the one upon the ſhoulders of the Levites, the other upon the gifts of the Miniſters.

Object. 1. God hath in generall commanded us to worſhip him in publick with all manner of prayers and ſupplication, (1 Tim. 2.1.) but prayers upon a booke, ſtinted Liturgies, are ſome manner of prayers.

Anſw. God that in generall commandeth all manner of prayers, commandeth alſo in ſpeciall the ſeverall kinds of prayers, whether ſupplications, interceſſions, thankſgivings, or the like. He that commandeth the Genus, commandeth the diſtribution of it into all its ſpecies, but he that commandeth the ſubject, doth not alwaies command the diſtribution of it into all its adjuncts; he that commandeth prayer in generall, alloweth every kinde of prayer, but not every forme of prayer; for then God ſhould allow prayer in a ſtrange tongue, prayer before Images, prayer in the corners of the ſtreets, and the like.

Object. 2. If ſet-formes of preſcript prayers be unlawfull, then ſet-formes of confeſſion of faith, ſet-formes of Catechiſme were unlawfull alſo.

Anſw. 1. It followeth not; for the Apoſtle commandeth us to keepe a forme of ſound words in faith and love, that is, in the principles of Religion, (2 Tim. 1.13.) but he no where commandeth us to keepe a forme of ſound prayer, unleſſe it be a forme of directions and inſtructions, how to pray, and that is included in the former, and wee diſlike it not.

Anſw. 2. The Apoſtle did not command Timothy to deviſe himſelfe a forme of ſound words, & to preſcribe the ſame to the Churches, without ſuffering ought to be added to it, or taken from it, but what he muſt commend to others, were the things that he heard p. 75of Paul among many witneſſes, which he was to commit to faithfull men, who might be able to teach others alſo, 2 Tim. 2.2.

Thirdly, For a third reaſon why we doe not take up ſet-formes of preſcript Liturgies, is taken from the like proportion of ſet-formes, both of preſcript Liturgies, and of preſcript Sermons and Homilies. Prayer and preaching are both of them publick duties of the miniſteriall office. The Apoſtles tell the Church they will lay down the Deacons imployment, that they may give themſelves to the miniſtery of the word and prayer, Act. 6. In the one, they are the mouth of God to the people; in the other, they are the mouth of the people unto God. If wee preſcribe to one another ſet-formes of prayer, why not ſet-formes of Homilies? and then neither the Apoſtles, nor their ſucceſſors needed to have left off their imployment in miniſtring to Tables, to attend the miniſtry of the Word and prayer, (Acts 6.4.) for both are prepared to their hands, by the preſcriptions of others. Whence alſo it will follow, that Miniſters ſhall little need to edifie the Church by their owne gifts received of Chriſt to that end, but may edifie them by the gifts of others. Yea, Miniſters, though deſtitute of miniſteriall gifts, may be fit for the publick diſcharge of their duties by the helpe of other mens gifts, both in prayer and preaching; and ſo indeed a preſcript Liturgie is properly a maintenance to all Idoll dumb Miniſters. And in this forbearance of preſcript prayers, as we follow the example of the Church of Iſrael, and of the Apoſtolicall Churches, ſo wee are not deſtitute of patterns in this caſe of thoſe that ſucceeded them. Juſtin Martyr in his ſecond Apologie for Chriſtians, a hundred and fifty yeares after Chriſt, ſpeaketh of the ruler of the Church, ſending up prayers and praiſes to God, without mentioning any preſcript forme, according to his power (or facultie) of prayer, or thankſgiving, left him by the Apoſtles or others. And Tertullian about 203. yeares after Chriſt, in his Apologie for Chriſtians, ſaith, they prayed ſine monitore, quia de pectore, without a prompter, becauſe they prayed from their heart, Tertull. Apolog. 30. that is, (as Zeph. on the place expoundeth it) they prayed not according to the dictate of the Saints, to wit, in any forme of words preſcribed by them. And indeed, if in thoſe bloudy times of perſecution, the Church had any ſet-forme of Liturgie, wherein they had been injoyned a forme of ſolemne prayers for their Emperour, p. 76it had been an unskilfull and ſinfull neglect, both in Juſtin and Tertullian, to omit ſuch publick evidences of their profeſſed loyaltie and devotion to the State.

SECT. V.

Object. THe ſecond thing in our adminiſtration of publick ordinances, whereof many require account of us is, why in the adminiſtration of the Sacraments, wee doe not admit the Members of the Churches of England, either themſelves to the Lords Supper, or their children to Baptiſme, as wee receive the Members of other Churches in this Countrey.

Anſw. Let it firſt be knowne what we doe, and then conſider upon what ground wee doe it.

1. Wee doe not admit the members of other Churches in this Countrey, unleſſe they bring with them Letters of recommendation from the Churches whence they came; or at leaſt unleſſe thoſe Churches have made knowne to us their deſire, that their Members coming occaſionally amongſt us, may be received to the Lords Table, with our owne, by vertue of communion of Churches.

2. Wee doe not admit the Members of other Churches to fellowſhip of the Lords Table, if either the perſons themſelves, or the Churches from whence they came, lie under any offence before the Church.

Now the grounds upon which wee thus walke, are theſe.

1. From the power requiſite to the adminiſtration of the Sacraments, viz. to adminiſter a Sacrament, is not an act of Chriſtian libertie, that every Chriſtian may diſpenſe to whom he pleaſe, but an act of power, which Chriſt hath given to them who are called to be Miniſters of the Word, and by them to be diſpenſed unto the Church, whereof the Holy Ghoſt hath made them over-ſeers. They then over whom wee have no miniſteriall power, unto them wee may not diſpenſe an act of power; but they who are Members of no Church, wee have no miniſteriall power over them; and they who are Members of other Churches (not of our own) wee have no power over them, further then they are recommended to us from their own Churches, either by Letters, or by word of mouth, and ſuch are all the members of the Churches in this Countrey, p. 77whom wee doe admit to communion with us at the Lords Table.

But now for our Brethren, who come out of England, many of them are altogether unknowne to us; and thoſe who are well known, (and it may be alſo well approved) yet they bring no Letters of recommendations to us from thoſe Churches who had intereſt in them, and power over them. And beſides, wee know that thoſe who have been members of any pariſh Church in England, when once they remove their dwelling out of that Pariſh, they are accounted as no longer members of that Church; ſo that they come over to us as members of no particular Church at all, either in old England or in new; and ſo they are under the power of no Church, either there or here; how then can wee diſpenſe an act of power to them, over whom wee have no power at all, either commended to us by themſelves, or by the Churches from whence they came? Would it be thought reaſonable, in caſe that any of our Country-men comming over to us, ſhould fall into drunkenneſſe, or whoredome, or other ſcandalous crimes, if the Church where he ſojourneth amongſt, ſhould proceed to excommunicate him for the ſame? were it not an act, Coram non judice? might he not demand juſtly, by what authoritie we caſt him out of our Communion, who was never yet entred into our Communion? This may therefore yeeld us a juſt defence.

They over whom we have no power to cenſure, (in any caſe by Excommunication) to them wee have no power to diſpenſe the Communion; but ſo it is, we have no power to cenſure any of our Congregation (though never ſo ſcandalous) by excommunicating, unleſſe they firſt commend themſelves to our fellowſhip.

Therefore neither have wee power till then to receive them into our communion.

2. A ſecond ground of their practiſe wee take from the nature of the Sacraments, which though they be ſeales of the righteouſneſſe of faith, (Rom. 4.11.) yet not to all the faithfull, as ſuch, but as they are confederate and joyned together in ſome particular viſible Church. None may ordinarily diſpenſe a Sacrament of the new Teſtament, but a Miniſter of a viſible Church, nor may he diſpenſe it to any, but to the members of a viſible Church. In the old Teſtament, none were partakers, either of the Paſſeover, or of Circumciſion, unleſſe they were either Iſraelites borne, or Proſelytes to the p. 78Church of Iſrael. Job and his three friends, and Elihu with them, though all of them righteous by faith, and all of the ſtocke and kindred of Abraham, yet wee read of none of them to be circumciſed; nor is it credible they were; for had they been Circumciſed, they would not have kept ſo deep ſilence of it throughout all their conference with Job, as they doe; eſpecially having ſo often occaſion to urge the pollution of nature from the birth; whereof Circumciſion had been a moſt pertinent and pregnant evidence to convince the ſame. And wherefore were they not all circumciſed, being all of them righteous by faith, but onelyonly becauſe they had not opportunitie to joyne themſelves to the houſe of Iſrael, to whom onelyonly the Church, and the Covenant of grace, unto them and their ſeed, and the ſeales of the Covenant were granted.

Object. If it be objected, that all that were circumciſed amongſt the people of Iſrael, might come and keepe the Paſſeover amongſt them: but wee here withhold the Lords Supper from them that are baptized.

Anſw. Our anſwer is, they that were circumciſed amongſt the Iſraelites, might rightly keepe the Paſſeover amongſt them, becauſe the whole Nation of Iſrael made but one Church, and the Officers or Miniſters of any one Synagogue (the Prieſts and Levites) were Miniſters in common to the whole houſe of Iſrael. In proportion whereunto they that are baptized in any particular Church, may in like ſort require the Lords Supper in the ſame particular church where they are baptized, if there be no other impediment in regard of their unfitneſſe to examine themſelves, which is a thing requiſite to the receiving of the Lords Supper, more then was required to the receiving of the Paſſeover. But now becauſe the Churches of the new Teſtament are of another conſtitution, none of them nationall, as the Church of Iſrael was, but all of them congregationall; Baptiſme in one Church doth not give a man right to the Lords Supper in another, unleſſe the Officers of one Church were the Officers of all, (as in Iſrael they were) or unleſſe that one Church and the Officers thereof did recommend their right and power to another.

3. A third ground of our practiſe in this point is taken from the caſe of publick offence, which we conceive ought to be removed from all ſuch as are to partake together at the Lords Table; ſo we deale with the members of our own Church, and ſo wee deale with the p. 79members of neighbour Churches in this Countrey: None of them are received unto the Lords Table with us, whileſt they lie under the guilt of any publick ſcandall before the face of the Church: For it is our Saviours direction, that if a man bring his gift to the Altar, and there remembers that his brother hath ought againſt him, he ſhould there leave his gift, and goe firſt to be reconciled to his brother, and then come and offer his gift, Mat. 5.23, 24. If this be a rule for a mans owne private direction, in caſe of private offences, it will be a rule alſo for a whole Church to direct an offending brother to doe the like in caſe of a publick offence: Wee doe therefore direct both the brethren of our own Church, and of any other Church in this Countrey, that if they preſent themſelves to communion with us at the Lords Table, they ſhould firſt remove ſuch publick offence, as either themſelves or the Church from whence they come, doe lie under, before the Lord, and us;☜ that according to the figure in the law of the Paſſeover, no leaven muſt be found amongſt us when wee come to ſit downe at the Lords Table together.

Now though wee rather chooſe to cover in ſilence, and to mourne in ſecret, for any corruptions found in other Churches, eſpecially in theſe ſo deare and neare unto us, as the Churches of England be; yet in this caſe, faithfulneſſe to God and them, and the neceſſary defence of our own due proceedings here, conſtraineth us to confeſſe ſundry publick offences, under which our Engliſh pariſh Churches lie, and wherein our ſelves alſo were defiled, whileſt we lived in them, and our Country-men are defiled that come over to us from them.

1. It is a publick offence, that they come over not as members of any particular viſible Church, (for they leave that relation where they left their habitation) but of a Nationall Church, whereof Chriſt hath given us no patterne in the new Teſtament; and in which he hath appointed no nationall Churches, nor any nationall worſhip to be performed by them.

2. It is a publick offence, that though they were baptized in ſome pariſh Church in England, upon ſome Covenant, or ſtipulation of their parents, or of ſome in their ſtead, whom they call god-fathers, which alſo was without warrant, yet generally they have come to the Lords Table without any publick profeſſion of their own faith, or repentance, or promiſe of performance of thoſe Chriſtian duties, which their p. 80parents, or others in their ſtead, made for them; which is an offence, not onelyonly contrary to the order of their owne Church, expreſſed in the Rubrick before the Common Catechiſme, but alſo contrary to the word of God, which receiveth none to the fellowſhip of the ſeales of the Covenant, but ſuch as profeſſe their taking hold of the Covenant, as hath been ſhewed before.

3. It is a publick offence, that in their pariſh Communion, (which not communion of ſpirit, but co-habitation begetteth) they partake with all ignorant and ſcandalous perſons, not excluding drunkards, whoremongers, prophane ſwearers, covetous worldlings, Atheiſts, Papiſts, and the like; whereby it cometh to paſſe, that not a little leaven, but a great maſſe of leaven hath deeply leavened the whole lump.

4. It is a publike offence, that they have worſhipped God according to the precepts and inventions of men, both in preſcript formes of Liturgie, and Letanies, and in ſuch ceremonies, as which though they be not ordained of God, yet are publickly enjoyned, as neither darke, nor dull, but apt to ſtirre up the dull mind of man to the remembrance of dutie to God by ſome notable and ſpeciall ſignification, by which he may be edified.

5. It is a publick offence, that they have yeelded voluntary ſubjection and obedience to ſuch a forme of government in the Church, as the Lord Jeſus hath not appointed in his Word, and have approved the ſame, whether by ſubſcription, or by oath of Canonicall obedience, or by conformitie to their uſurpations and injunctions.

Theſe, or ſuch like publick offences, as wee have bewailed in our ſelves, (ſo farre as wee had any fellowſhip with them) ſo wee have thought it needfull, that our brethren alſo who came over to us, ſhould profeſſe their repentance of the ſame, at leaſt in a poſitive acknowledgement, of the contrary ſincere wayes of the Goſpel, before they be received to Communion with us.

SECT. VI.

IF theſe grounds may ſuffice to juſtifie our non-admittance of all the Country-men promiſcuouſly, that come over to us to the fellowſhip of the Lords Table, without further ſatisfaction, the ſame alſo (or ſome of them at leaſt) may ſuffice to juſtifie our non-admittance p. 81of their infants unto Baptiſme. Infants cannot claime right unto Baptiſme, but in the right of one of their parents, or both: where neither of the Parents can claime right to the Lords Supper, there their infants cannot claime right to Baptiſme. And they cannot claime right to the Lords Supper, if it be ſo that wee have not lawfull libertie to adminiſter the Lords Supper to the Parents, or to one of them at leaſt, either for our want of due power over them, or through their want of Communion with the Church, (whereof the Sacrament is a ſeale) or by reaſon of ſome publick offence which they lie under; (as hath been already opened). Surely though this third reaſon reach not Infants, yet the two former doe, and prevent as their Parents of juſt claime of the Lords Supper, ſo them of due right of Baptiſme with us. For neither have wee power over them, neither have they communion with any particular Church, being diſmiſſed from the Church where they were baptized, and recommended to none.

Againſt this ſundry things are objected, and ſuch (as ſeeme) of much weight; as

1. That the Sacrament of Baptiſme hath been adminiſtred to ſome who were no members of any viſible Church, and therefore why not to the Children of non-members? as Philip baptized the Eunuch, Acts 8.37, 38. and Peter baptized Cornelius and his houſhold, Acts 10.47, 48. Paul baptized Lydia and her houſhold, the Gaoler and his houſhold, Acts 16.15.33. To which wee anſwer three things.

*Firſt, The Apoſtles had an unlimited power, and might baptize beleevers profeſſing the faith, and their ſeed, whereſoever they came, but the power of Paſtors and Teachers is limited to their own particular viſible Church, which hath called them to miniſter unto them.

*Secondly, It cannot be proved, that the Apoſtles or Evangeliſts baptized any but ſuch as either were members of ſome viſible Church before they preached to them, or elſe they gathered them into a viſible Church eſtate, before they baptized them. *The Eunuch in Acts 8. was a Proſelyte to the Church of Jeruſalem, for the Text ſaith, he came up to Hieruſalem for to worſhip, Acts 8.27. Neither let any man object, that his memberſhip at Hieruſalem would not intitle him to Baptiſme, ſeeing Baptiſme is a Sacrament of the Chriſtian p. 82Church, not of the Jewiſh; *for whatſoever member of the Jewiſh Church, as beleeved in Chriſt as the Meſſiah, and profeſſed that faith, he was capable of Baptiſme; for ſuch they were whom John baptized, Mat. 3.6. and Chriſts Diſciples, Joh. 4.2. yea all the Iſraelites were baptized in the cloud and in the Sea, in the dayes of Moſes, 1 Cor. 10.2. *As for Lydia, and the Gaoler, and both their families, they lived together in the ſame Citie of Philippi, Act. 16.12. where was a company alſo of other brethren, ver. 4. and from the beginning of the Goſpel (which doubtleſſe was when he preached to them, Acts 16.) he ſpeaketh of them as a Church; Know yee Philippians (ſaith he) that in the beginning of the Goſpel, no Church communicated with mee, as concerning giving and receiving, but yee onelyonly, Phil. 4.15. Which evidently holdeth them forth as a Church at that time, and that Paul did firſt gather the brethren there into a Church, when he baptized Lydia, and the Gaoler, and others there. And indeed the Commiſſion which Chriſt gave his Apoſtles, holdeth it forth, that they were by preaching to make Diſciples, before they baptized them and their children, Mat. 28.19. Now a Diſciple (as the meaning of the word implyeth) is a Scholler in Chriſts ſchoole, and therefore when the Apoſtles were directed to make Diſciples before they did baptize them, they were not onelyonly to convert them to the faith, but alſo to gather them as Diſciples or Schollers into a Schoole of Chriſt; and the Schoole of Chriſt is every particular viſible Chriſtian Church, wherein ſome are teachers, ſome are Diſciples or Schollers, and his Diſcipline is exerciſed amongſt them. Neither is it credible, that the Apoſtles would baptize any, that is, apply to them the ſeale of the Covenant given unto the Church, before they had taught them the Covenant it ſelfe, and entred them into it, in which regard wee cannot eaſily thinke, that when Peter baptized Cornelius and his family, he did onelyonly perceive they had received the holy Ghoſt, and evidently profeſſed the ſame in new tongues, (Acts 10.45, 46, 47.) but that he did alſo gather them into one body, directing them to the ſpirituall uſe of the newly received gifts in the Communion of Saints, and baptized them into the fellowſhip of the Lord Jeſus, and of one another in his Name.

Thirdly, Wee anſwer, as the Apoſtles were tranſcendent Officers of the Church, ſo they received tranſcendent power to adminiſter p. 83their worke. As the Father ſent Chriſt, ſo Chriſt ſent them, Job. 20.21. to wit, Cum amplitudine & plenitudine poteſtatis, with all fulneſſe of power, ſo that any one Apoſtle received both the gifts and power of all the Officers of the Church. Any Apoſtle might doe the worke, not onelyonly of an Apoſtle, but of a Prophet, of an Evangeliſt, of a Paſtor, of a Teacher, of a Deacon. Rev. 1.1.Rev 1:1They doe foretell (as Prophets) things to come, Acts 27.22. They travelled up and downe not onelyonly to plant Churches, but to water Churches, as Evangeliſts, Acts 15.41. They as Paſtors feed the flock of Chriſt with wholſome words of exhortation,1 Tim. 2.7.1 Tim 2:7 Joh. 21.25. They as Teachers of the Gentiles, as Paul ſpeaketh of himſelfe, taught them in the myſteries of the kingdome of God. They (as Elders) ruled the Church, not as Lords, but as examples to the flocke, and as Deacons they received the oblations of the Church, and diſtributed the ſame according to the neceſſitie of the Saints. Yea,Acts 4.35.Acts 4:35 though when the Apoſtles came where Churches were planted, they did put forth no act of tranſcendent authoritie, but did all with the conſent of the Church; yet in the abſence of the Churches, they might doe any act which any Church, and all the Officers thereof might doe together. As for ought wee know they might in ſuch a caſe impoſe hands alone; ſo Paul might ſet apart Timothy to ſome ſpeciall office, 2 Tim. 1.6. they might alone deliver unto Satan, 1 Tim. 1.20. they alone might baptize, in as much as the preſence, and the power, and fellowſhip of any one of them, did comprehend as much as the preſence and power and fellowſhip of the whole Church together; *their acts therefore in ſuch tranſcendent caſes, are not patterns, nor preſidents for us; but according to the meaſure of the gift of Chriſt, wee are to move in our owne line, and to act onelyonly as the Miniſters of Chriſt and his Church, in the preſence and fellowſhip of the Church.

2. It is objected againe, that children of excommunicated perſons, ſuch as being caſt out, are not holden as members of the Church, have yet right unto Baptiſme, and therefore it is not well done of us to deny the Baptiſme of the children of ſuch as are not Members.

That children of Excommunicated perſons have right to Baptiſme, they prove by ſundry Arguments.

1. From the conſideration of the divers ſorts of Members; p. 84ſome are members not actually, but in the eternall Counſell of God, as Paul before his converſion.

2. Some are member onelyonly in ſhew and appearance, as hypocrites, which are as woodden legs faſtned to the body.

3. Some are lively members, knit to Chriſt by faith, to the brethren by the ſpirit of love.

4. Some are decayed members, which though they belong to Gods Election, & are truly ingraffed into Chriſt Jeſus, yet for the preſent have no lively ſenſe of the power and vertue of Chriſt: theſe are like to a legge or arme to a man that hath a dead palſey, which though it remaine for a time without feeling and nouriſhment, yet being joyned to the body, it may be recovered by the vertue of ſome ſtrong medicine, and made whole as the other.

Of this ſort are Excommunicated perſons, for in regard of their ingraffing, they are true members, and cannot be quite cut off from the body of Chriſt, Joh. 10.18. And though they be holden as cut off from the holy Communion of the faithfull by the Churches cenſure; as alſo becauſe Chriſt ratifieth in heaven, what the Church hath done on earth; and likewiſe becauſe in themſelves they want the free paſſage of the life and vertue of the ſpirit of grace, till they be touched with repentance; yet they are not wholly cut off from the ſocietie of the faithfull, becauſe the ſeed of faith remaineth in them, and that knitteth the bond of conjunction with Chriſt.

Anſw. Thoſe godly learned Divines, who doe thus argue, wee doe ſo highly eſteeme, and ſo deeply reverence in the Lord, that were the cauſe our owne, and not the Lords, wee ſhould rather let it fall, then defend it, by oppoſition to the grave judgements of ſuch holy Saints. But becauſe wee may not accept perſons in the things of Chriſt, wee are forced to excuſe our ſelves from ſubmitting to their judgements in this cauſe, which yet generally in others wee yeeld unto them; Our anſwer therefore is, that howſoever ſuch excommunicate perſons as are truly faithfull (notwithſtanding the cenſure of excommunication) becauſe the ſeed of faith remaineth in them; yet to the ſocietie of the faithfull, joyned in a particular viſible Church, they are not knit, but wholly cut off from their Communion: for it is not the ſeed of faith, nor faith it ſelfe, that knitteth a man to this or that particular viſible Church, p. 85but an holy profeſſion of the faith, and profeſſed ſubjection to the Goſpel of Chriſt in their Communion. Which profeſſion, when a faithfull man hath violated by ſome notorious ſcandalous crime, or by wilfull obſtinacy, in ſtanding out in any offence againſt the rule of the Goſpel, he is now delivered unto Satan, and therefore wholly cut off from the Communion of the Church, and conſequently from the ſeales thereof: himſelfe from the Lords table, his ſeed (which are his members) from Baptiſme: he is not now as a dead palſey member, cut off from the body; Ne pars ſincera trahatur; the Lord Jeſus may ſtill lay hold upon him by his Spirit, when yet he cannot in any lively manner for the time lay hold upon Chriſt; and ſo he may ſtill remaine a member of the inviſible Church of the firſt-borne, when yet he hath neither part, nor portion, nor fellowſhip in the particular flock and viſible Church of Chriſt Jeſus, but is as an Heathen, or a Publican.

Now becauſe the Sacraments are not given to the inviſible Church, nor to the members thereof, as ſuch, but to the viſible particular Churches of Chriſt Jeſus, and to the members thereof; ſuch therefore as are cut off from their memberlike Communion with the viſible Church, are cut off alſo from the ſeales of that Communion, Baptiſme, and the Lords Supper. As therefore wee doe not receive an Heathen to the fellowſhip of the Supper, nor their ſeed to Baptiſme, ſo neither dare wee receive an Excommunicate perſon (who is to us as an Heathen) unto the Lords Supper, nor his children to Baptiſme.

Object. It is objected againe in the behalfe of the children of Excommunicate perſons, that it is not in the power of man to cut them off from Chriſt, though they be excommunicate: the perſonall ſin of the Parent, may not keepe the bleſſing from the childe, and therefore not deprive it of the libertie of the ordinance of God.

Anſw. The ſame power of Chriſt that ratifieth the Cenſure of the Church againſt the Excommunicate parent, though it doe not, cut off the childe from Chriſt, (no more then the Father) yet it cuts him off from the outward fruition of the Covenant of Chriſt with his Church, and from the ſeales thereof: For as Chriſt gave the childe no right unto Baptiſme, but by the Fathers right unto the Coverant, and Communion of the Church; ſo if he taketh away p. 86the Fathers right from the Covenant and Communion of the Church, he taketh away the Childrens right alſo. The perſonall ſinne of the parent is not in this caſe a meer private or perſonall ſinne, but the ſinne of a publick perſon of his family. For as the profeſſion of his faith at his receiving into the Church was as the profeſſion of a publick perſon, for receiving him and his children (who could make no profeſſion, but by his mouth) into the Church: So his violation of his profeſſion by a ſcandalous crime, was as a publick violation thereof, for himſelfe and his ſeed, who ſtand and fall before the Church in his name and perſon.

Object. It is yet further objected, Wee muſt alwayes put a difference between perſons Excommunicate, which doe not make ſeparation from the Church, (though they be grievous offenders) and open Apoſtates (which joyne themſelves with the enemies of the Church, to the ruine and overthrow of the Goſpel,) and between Turkes and Infidels, that are forth of the Covenant, and never belonged to Chriſt.

Anſw. Wee willingly put a difference between the Excommunicate perſons and Apoſtates, and Turkes; to wit, in ſuch things wherein they differ. Excommunicate perſons are neerer to helpe and meanes of converſion then Turkes; For Excommunication it ſelfe is a means of ſalvation, 1 Cor. 5.5. and Turkes are nearer then Apoſtates; For better it were never to have knowne the way of righteouſneſſe, then after they have knowne it, to turne away from the holy Commandement given unto them, 2 Pet. 2.21. But yet in this they all agree, they are all of them as Heathens, Mat. 18.17. And therefore neither the Parents to be admitted to the Lords Table, nor their children to Baptiſme.

Object. Moreover, it is ſtill further objected in behalfe of Infants, Command. 2 If the mercy of God enlarge it ſelfe to thouſands, why ſhould men queſtion whether ſuch Infants belong to the Covenant, and ſo keepe them from the Sacrament of Baptiſme, which is due to them by the right of their Anceſtors?

Anſw. 1. If the extenſion of Gods mercy to thouſands, be a ſufficient ground to extend Baptiſme to the children of Excommunicate perſons, in the right of their Anceſtors; it may ſuffice as well to extend it to the children of Turks and Infidels, and Apoſtates, and ſo the difference of the one from the other (urged in the laſt Argument) p. 87will be taken away. For it is not above 66. Generations from Noah to Chriſt, as is plaine in the Genealogie, Luk. 3.23. to 38. and there have not paſſed as many more generations from Chriſts time to the Turks and Infidels of this preſent age. And then if Gods mercy to a thouſand Generations may fetch in the Children of Excommunicate perſons, the ſame promiſe may fetch in all Turks and Infidels at this day; wee dare not therefore improve the large extenſion of Gods mercy ſo farre as to give a thouſand Generations right and title to the Covenant of God with his Church, and to incourage the Miniſters of the Goſpel to ſet the ſeales of the Covenant thereunto.

The true meaning of the promiſe wee take to be, That God out of his abundant grace and rich mercy, may and doth extend thoughts of redeeming and converting grace and mercy unto thouſand Generations; But he never allowed his Church any warrant to receive into their Covenant, and Communion, the Children of godly parents, who lived a thouſand yeare agoe, much leſſe a thouſand Generations. Nay rather the Text is plaine, that the holineſſe of the children, dependeth upon the faith of the next immediate parents, (or of one of them at leaſt) 1 Cor. 7.14. to wit, ſuch faith as denominateth them Chriſtian-beleevers, in oppoſition to Pagan Infidels: and that holineſſe of the children to ſuch parents, is called Federall, which receiveth them into the Covenant, and to the ſeales of it.

Object. Laſtly, it is objected, that children borne in fornication, have right to Baptiſme, and why not then the children of Excommunicate parents? The wickedneſſe of parents ought not to prejudice the children in things that pertaine to their ſalvation.

Anſw. The wickedneſſe of the Parent doth not prejudice the Election, or Redemption, or the faith of the childe: Jephta, a baſtard, is yet reckoned up in the Catalogue of Beleevers, Heb. 11.32. But yet in the old Teſtament, a Baſtard was not admitted to come into the Congregation of the Lord, to his tenth Generation, Deut. 23.2. and that could not but prejudice all the baſe-borne children of Iſrael, and that in the things which pertaine to their ſalvation. And though God ſheweth greater grace to them in the dayes of the Goſpel, yet greater grace cannot (by proportion of any rules of the Goſpel) be expected for them from the Church, then this, that notwithſtanding p. 88the ſinne of their parents, they may be received into the Congregation of the Lord, and ſo unto Baptiſme, either when their parents repent and acknowledge their ſin before the Lord and his Church, or when themſelves are able to make a better profeſſion of better things in their owne perſons.

It is generally knowne, that our beſt Divines doe not allow the Baptiſme of Baſtards, ſine ſponſoribus; But whether they conſider Sponſores, as witneſſes, as ſome doe who fetch allowance of witneſſes from Iſa. 8.2, 3, 4. or whether they conſider them as Sureties, the holy Scripture gives no warrant for either in ſuch a caſe. The place in Iſaiah giveth no foothold for Witneſſes in Baptiſme. The Prophet called not Ʋriah for a witneſſe of the Circumciſion of his childe; but of the conception of a man-childe yet unbegotten, and of the Prophecy of ſuch events as were to fall out during the infancy of the childe; nor was it meet the Prophet ſhould honour ſo wicked a time-ſerver as Ʋriah was, to be a witneſſe of the Circumciſion of his childe; though the more prophane and idolatrous he was, the more fit and faithfull a witneſſe of a miraculous prediction, to the conviction of an incredulous King, and people: And as for Sureties, the Covenant is not intayled to Sureties, to ſuch as for whom they undertake, but to faithfull parents, pertaining to the family of the Church, and to their ſeed. It is true indeed, there is a large promiſe to Abraham, ſtretching the Covenant to his ſeed, not onelyonly to the children of his owne body, and to his proſelyte ſervants, but alſo to all that were borne in his houſe, or bought with money, Gen. 17.12, 13. which happily may grant ſo much libertie to a Chriſtian Sponſor, that if a ſtranger or wicked man ſhould give him his childe from his infancy to be brought up as his owne, it may be baptized as his owne; But that is the utmoſt bounds of libertie in this caſe. And very doubtfull it is, whether the promiſe pertaine onelyonly to the children of Proſelytes, either ſtrangers or borne in the houſe. But wee know not any ground at all to allow a faithfull man libertie to entitle another mans childe to Baptiſme, onelyonly upon a pretence of his owne promiſe to have an eye to his education, unleſſe the childe be either borne in his houſe, or reſigned to him to be brought up as his owne.