Concerning Baptism and Communion of Churches in New England

The Case of Conscience which you propounded to our Consideration, [to wit, whether a Grand Father being a member of a Christian Church, might claim Baptism to his Grand-Child, whose next Parents be not received into Church Covenant] ha's been deliberately treated of in our Church Assembled together publicly in the name of Christ. And upon due and serious discourse about the point, it seemed good unto us all with one accord, and agreeable (as we believe) to the word of the Lord, that the Grand-Father may lawfully claim that privilege to his Grand-child baptized by right of the Grand-fathers Covenant, be Committed to the Grand fathers education; for as God in the Covenant of Grace undertaketh to be a God, unto the Believer and his seed, so by the Rule of Relatives, the Tenour of the Covenant requireth that the Believer, do undertake that himself and his Seed do give up themselves to become the people of the Lord, which he cannot undertake, in behalf of his Seed, unless they be committed to his education. 2. This other Caution also we conceive to be requisite, that the Parents of the Child, do not thereby take occasion to neglect the due and seasonable preparation of themselves for entrance into Covenant with God and his Church: these Cautions premised and observed, the Baptism of the Grand-child by right of his Grand-fathers Covenant, we believe to be warranted from the nature and tenor of the Covenant of Grace by this Reason, where there is a Stipulation of the Covenant on God's part, and restipulation of the Covenant on man's part, there may be an obsignation of the Covenant on both parts, or in plainer words, where there is an offer of the Covenant on God's part, and a receiving and undertaking of the Covenant on man's part, there may be a sealing of it on both parts? But here is an offer of the Covenant on God's part, Gen. 17.7. where God says, that he will be a God to Abraham, that is, to the Believer and his Seed, and by Seed is not there meant the next Seed only, but Seeds Seed also to many Generations, Isai. 59.21. And here is likewise a receiving and undertaking of the Covenant on man's part, seeing the Grand-father receiveth the Covenant by his faith, and by the profession of his faith, and by his desire of the Seal of the Covenant to strengthen his faith, and he undertaketh also the keeping of the Covenant, in bringing up his Grand-child as much as in him lies to live and walk as himself does, as one of God's people, according to the Tenour of the Covenant, from whence the Conclusion evidently followeth, that therefore Baptism may there be Administred to Seal up the Covenant, where the Grand-father receives the Covenant, & undertakes to bring up his Grand child in the faith and obedience of the Covenant.

Against this Argument it was objected by some what the Apostle writes, 1 Cor. 7.14. where if both the husband and the wife, who are the next Parents of the Child be unbelieving, the Child is pronounced unclean, and therefore uncapable of the holy Covenant, and of the holy Seal of it, whereto it was answered that the word in the Tex: translated unbelieving is in the Original Infidel. Now there is a difference between on Infidel and a Carnal Christian, as then was amongst the lews a difference between an Heathen and a Carnal Israelite. Though the Child be unclean where both the Parents are Pagans and Infidels, yet we may not account such Parents for Pagans and I • fi • el, w • o are themselves baptized, and pr • fess their b • lief of the Fundamental Articles of the Christian Faith, and live without notorious Scandalous Crime, though they give not clear evidence of their regenerate estate, nor are convinced of the necessity of Church Covenant. After this Answer given, there was no father reply against the point in hand, but on the contrary, some of the Brethren expressing their Consents with Addition of other Reasons, and all of them by their silence, we do therefore profess it to be the judgment of our Church, and as we believe agreeable to the word of God (such Cautions being observed as hath been mentioned) that the Grand-Father a member of the Church, may claim the privilege of Baptism to his Grand-Child, though his next Seed the Parents of the Child be not received themselves into Church Covenant. Wherein nevertheless we desire, so to be understood, not as presuming to judge others, who happily may be of different opinion in this point, or to direct you, who are by the grace of God given to you, able to direct yourselves and us also in the Lord, but as willing in meekness of wisdom to search out the truth of God with you, and in brotherly Love to satisfy your request and demand touching this Question.

This Question who ought to be baptized being thus Answered in a Catechism, viz. men of years when once they are converted to the Faith, and joined to the Church, and such Infants whose Parents, both, or one of them are so Converted and joined: The Question therefore now is, whether this Answer if sound and true, do infer that the Children of Persons Converted and joined to the Church being now Adult, and having Children, may not be so qualified, as to have these their Children Baptized afore they who are now the Parents, be fit for the Lord's Supper, or if he that Answered the Question in the Catechism as above, do think they may, doth not this infer a change in that man's Apprehension, from what it formerly was.

Answer. It seems not at all to infer any such change

1. Because these Apprehensions are no way contrary to one another, nor at all Inconsistent: For if a man say, that the Children last mentioned may be baptized, this does not at all infer, that men of years converted to the Faith, and Joyned to the Church, may not be baptized, nor that such Infants may not be baptized, whose Parents, one, or both, are so Converted and joined, Nor if a man Answer that such as the Catechism speaks of may be baptized, does this infer, that those others may not, there is no Colour sure, no just ground for such Consequence, no more then if one should say, that such as are become Believers by hearing the Word preached are to be baptized, (which is a very Truth, Act. 2.41 and 8.12, 37. and 18 8. ) it could thence be proved, that no Infants are to be baptized, as not being become Believers, at least not by that means of hearing, preaching, this would in no sort follow from the other, as if one should say, that such as do the will of God upon Earth shall enter into Heaven, & that such as feed Christ when hungry, clothe him being naked, shall be saved in Heaven, which are very true, Matth. 7.21. and 25.34, &c. doth this prove that Little Infants, and the Thief upon the Cross must not be saved, because the one through Imbecillity of Age, and the other through want of opportunity, did not perform the things mentioned, it doth not prove it at all, but that Salvation in Heaven may be the Portion of these as well as of the others; even so though such as the Catechism speaks of, are to be baptized, it doth no • thence follow, but that the Ordinance may be dispensed, to the Infants of such members Children as are mentioned, and though it be dispensed to such, this is no denial but that such as the late Catechism speaks of, may be baptized, so that here is no Contradiction between the things Alledged, but that both may be true and consist together.

2 dly. It the words in the Catechism had any Exclusive particle in them, there had been some more ground or Colour for the Inference; as if the words had been thus, only these, or none but these are to be baptize • d? but any such Exclusive or Negative particle there is none, and therefore the Collection or Inference from them which is made is groundless.

3dly. The Author of the aforesaid Catechism which was printed in the year 1650. had sundry Times before in the years 1646. 1648. 1649. publicly delivered his Judgment, both by word of mouth, and by writing that such Children of Church members might have their Infants baptized, though themselves were not yet received to the Lord's Supper, and so divers Times again in the years following. And therefore it is not probable, that what is expressed in the said Catechism should be intended by him to have such a meaning as is quite Contrary to what himself had publicly Delivered both before, and after, and that at sundry Times, and in several ways.

4 lie. Other Authors of much worth for holiness and Learning, who never meant to deny Baptism to such Children of Church members d • are spoked of, yet in Answer to that Question, who ought to be baptize • d? or to whom is Baptism to be administered, have expressed themselves in Terms, not far unlike to those in the aforesaid Catechism, Mr. Balls words are these, who ought to be baptized? Answ Infidel • Converted to the Faith, and the Infants of one, or both Christian Parents. Catechism. And the Assembly of Divines at Westminster, speak thus.

Quest. Unto whom is Baptism to be admin st • ed?

Answ. Baptism is not to be administered to any that are out of the Uisivie Church, and so strangers from the Covenant of Promise, till they profess their Faith in Christ, and obedience to him, But Infants descending from parents, either both, or but one of them professing Faith in Christ, and obedience to him, are in that respect within the Covenant, and to be baptized. Larger Catechism. These words we see are not far unlike to those in the Catechism before mentioned, and yet it were a Collection far from their meaning, to gather from these words, that none should have Baptism for their Children, except themselves were fit for the Lord's Supper: Sure such an Apprehension was never taught nor intended by them; why then should it be thought to be Contained in the words of the aforesaid Catechism, or deducted from them" when as the words there, and in these Reverend Authors are so very like, even so very like, that the Collection or deduction mentioned is either sound and just from both, or from neither.

5 lie. If the Parents spoken of may notwithstanding their unfitness for that Ordinance of the Lord's Supper, yet be truly said to be Converted to the Faith, and joined to the Church, then the appearance of Contradiction is at an end. Now for the one of these Qualifications, viz. That they be Converted to the Faith, if Faith be taken as it often is for the Doctrine of Faith, as Act. 6.7. Iud. 3. then it is evident that the Parents spoken of, are not destitute of this Faith, because it is required of them, that they understand the Doctrine of Faith, and publicly profess their Assent thereto; And if Faith be taken for the grace of Faith in the heart, why may they not be said to have Faith in this Sense also, seeing it is required of them, that besides their understanding the Doctrine of Faith, and their professing their Assent thereto, that they must also not be Scandalous in Life, but solemnly own the Covenant, and therein give up themselves and their Children to the Lord. And does not this imply some beginning of Faith? Can persons have all these Qualifications, and yet for all this be utterly destitute of the grace of Faith? It seems not suitable to Charity to judge so. And in as much as men have neither Faith, nor anything that good is by Nature, therefore they that have it may be said to be converted to it, and so the Parents, the baptizing of whose Children is in Question, are not without the one of the Qualifications mentioned in the Catechism, viz. of being Converted to the Faith. And for the other, viz. of being joined to the Church, this cannot be denied touching these Parents, for as much, as by means of the Covenant, which takes in Parents and Children, they have been either born in the Church, or taken in, in their Infancy, and so they were joined to the Church, If so, they continue still, being neither Cast out, nor deserving so to be, and therefore their Infants are the Children of Parents joined to the Church. And lest it should be said, that though they were in the Church in their Infancy and minority, yet now being Adult, they fall out, or go out by their own default, in neglecting the duty pertaining to the Adult, therefore for the preventing of this, it is here said, that they solemnly owned the Covenant before the Church, and therein give up themselves and their Children to the Lord, &c. So that here is a personal and public act of their own, in respect of the Covenant, and giving up themselves and their Children to the Lord, by their own act, with a Subjection of themselves to the Government of Christ in his Church, whereby it appears that as these Parents were in the Church in their minority, and were never since Cast out, so neither are they fallen out by their own neglect; But do manifest their Continuance in the Church, and in the Covenant by their own personal act. And so the other Qualification of Parents, whose Children are to be baptized, which the Catechism mentioned, is found in the Parents spoken of, viz that they are persons joined to the Church, and therefore he that affirms than these may have their Children baptized, does not Contradict the fore-mentioned Catechism at all, nor is there anything in the Catechism against the baptizing of these Children.

I Received a Letter with a Book from you, and do return you this Testimony of my most thankful acceptance of your kindness and good will both in your Letter and worthy Treatise of Justification, which (as yours are wont to be) is nervous, and this is compendious in a special manner, and yet perspicuous. I see my defect in Hen. Den's matters supplied by your Diligence. To the Question concerning the Children of Church members, I have nothing to oppose, and I wonder any should deny them to be members. — They are members in Censa Ecclesiastico. God so calls them, the Church is so to account thew, and when they are Adulia a • atis, though having done no personal act, yet are to be judged members still, until after due Calling upon, they shall refuse or neglect to acknowledge and own the Covenant of their Parents, and profess their belief of, and Subjection to the Contents thereof, which if they shall deny, the Church may Cashier or disown them, — Now for practice I confess I account it a great default, that we have made no more real distinction, between these and others, that they have been no more attended as the Lambs of the flock of Christ, and whether it be not the cause of the corruption and woeful defection of our youth, disquiri permittimus We are this week to meet in the Church about it, and I know nothing but we must speedily fall to practice. If we in this shall be Leaders, I pray beg wisdom from the Father of Lights, and him who is our Wisdom as well as our Righ cousness, I commit you to the blessed Communion of the Spirit of the Lord Jesus, and rest,

I was glad at the receipt of your Letters, but I am sorry to hear of such breaches in Churches, and no way nor means found out and applied for healing, which I fear with you does strengthen the Presbyterian Objection against our Congregational way, when the writings of some for our defense, and our practice agree not in that particular. I think with you that man to be much blessed, whom God should make helpful in those things; though as he ha's but little encouragement to attempt it, so can he expect less thanks from man who possibly may have erred, but loath to be judged so to have done.—Touching your own Exercises you are not alone in them, the power of the Elders in preparing matters of offense and other things for the Church, has been much questioned by some, But methinks hat which Mr Hooker ha's written in the Case (Survey pt. 3d. pag. 33. ) should satisfy those who are not of a Contentious Spirit, I had Conference with him about this matter, in his life time. And the Sum of what he hath now written, he then expressed and told me withal, that if a Case should be presented to the Church, in any other way by the Brethren he would refuse to act in it, unless the Church would first dispute the point which he would offer, but act against his Judgment he would not, It's true that the Rule requires to tell the Church in due order by the Officers, as he that Commands one to go into his house, intends that he should go in by the door.

The Elders are Captains, and Leaders, and Rulers, Heb. 13.17. 1 Tim, 5.18. And therefore the Brethren must not go before them, A common Soldier must not begin or make an Attempt without the Captain. And the Elders being Leaders and Rulers, they are to order all the public occasions, and affairs of the Church, in a comely manner which they cannot do, if the Brethren have Liberty at their pleasure to publish what seems best to themselves. Touching the desire of such members Children as desire to have their Children baptized, it is a thing that I do not yet hear practiced, but for my own part I am inclined to think, that it cannot justly be denied, because their next Parents however not admitted to the Lord's Supper ) stand as Compleat members of the Church, within the Church Covenant, and so acknowledged that they might have right to Baptism. Now they being in Covenant and standing members, their Children also are members by virtue of their Parents Covenant and Membership, as well as they themselves were by virtue of their Covenant and membership, and they have not renounced that Covenant, nor are justly Censured for the breach of that Covenant, but do own and profess it, and by virtue of it claim the Privilege of it to their Children Those Children who are within the Covenant, and so members of it Baptism cannot be denied unto. But the Children in Question are within the Covenant of the Church, and so members of it, Ergo, Baptism cannot be denied to them. The assumption is proved thus, the Children of such Parents, as are within the Covenant of the Church, are themselves within the Covenant of that Church, and so members. But the Children in Question are the Children of such Parents, as are in Covenant, and so members of the Church, Ergo, they are so themselves. The Proposition is clear, because the Parents Covenant for themselves and for their Children, Deut. 29. from 10, to 16. Ezek. 16.8, 13. And God accepts both, Gen. 17.12, 13. the whole Nation is faederally holy, they are expressly said to be in Covenant with their Father, Deut. 29. not partly, or partially in Covenant, Rom 9.3▪ 4 Acts 2.39. and God stiles himself their God, as well as their Father, Gen. 17.7, 8, 9. and to have God to be our God is to be in Compleat Church Covenant with him. The assumption is evident, because else such their Parents had not had right to Baptism, the Seal of the Covenant: but that they had right unto, and so received it, and the same right they had, the Children have, who are included in their Fathers did expressly engage and Covenant, but these not. I Answer, that the Covenant is the same, and of the same force to bind, and of the same extent, in the one as well as the other: Explicite and Implicite, are but adjuncts of the Covenant, and therefore though they are not come into Covenant, the same way that their Parents did, viz. by explicit personal Covenanting, but are taken in by the Father Covenanting for them and themselves, yet it seems to me, that they are not less truly, or less Compleatly in Covenant. The God of Peace and Truth guide us in those ways. I rest

Propositions Concerning Consociation and Communion of Churches, tendered to the Elders and Brethren of the Church for their Consideration and acceptance according to God.

Proposition I.

Every true Church of Christ, viz. a particular Congregation furnished with a Presly ery▪ and walking in the truth and peace of the Gospel, hath received from the Lord Jesus full Power Ecclesiastical within itself, both of Liberty to receive her own members, to choose her own Officers and the like. And also of Authority to Administer Sacraments, Censure her own offenders, and restore penitents, Mat. 18 18: 1 Cor 5. Acts 6.2, &c. and 14 23. so as this Consociation and Communion of Churches ought not to hinder the exercise of this power, but only by Counsel from the word to direct and strengthen their hands, in the right Administration thereof upon all just occasions.

Proposition II.

Althought the Apostles of Christ were Independent on each other, and had equally the highest Power Ecclesiastical under Christ, and were led with Infallible Assistance of the Spirit in the exercise thereof, yet Paul with Barnabas and Titus went up to Jerusalem, (and that by Revelation ) not only to Confer and Consult with the Apostles about his doctrine, (left he had, or should run in vain, Gal▪ 2.1, 2.) but also Consociated or made Agreement with them by mutual giving the right hand of Fellowship, to dispose the Course of their Ministry and Provision for the poor, that so they might procure the more free and effectual passage of the fruit of the Gospel, and the work of their Ministry, and therefore it may seem much rather, not only lawful, but also very profitable and needful for ordinary Elders, (and Churches though equal in Power) wanting that Infallible Assistance of the Spirit to Comer, and Consult, and Consociate or agree together about all such weighty matters, in which Counsel and Concurrences, to avoid Suspition of prejudice, and partiality, and so to expedite the free passage of the Gospel in the hands of them all.

Proposition III.

If when Peter gave offense at Antioch, the Apostle Paul took Liberty to rebuke him before them all, (though he was his equal in place and power) and that no doubt out of that duty of love and faithfulness, which he owed unto him and to the truth, Peter also submitting thereunto, then it may well stand with the equality of Churches out of their duty of Love and Faithfulness to admonish each other in case of public offense, and submit to such admonition from the word in meckness of wisdom, as to the will and Authority of Christ, and to give such Satisfaction as the Rule doth require.

Proposition IV.

Out of Question, the Lord Jesus, the boad, King and Compassionate high P ••• st and Savior of his body the Church, hath as great a Love and care of the purity, Peace and Edisocation of whole Churches, as of particular Saints as is evident by those Epistles sent to the Churches of Corinth, Galatia, and the seven Churches of Asia, to heal the public Errors, diffentions, and other Corruptions found in them, and therefore c •• tainly he hath appointed and sanctified some sufficient mean to preserve their purity and peace, to heal and help the evils and distempers of whole Churches, as well as of particular Believers. Now then since Apostles and other extraordinary Officers are ceased, (that had power in all Churches, and only Love remaineth) what other Ecclesiastical help is there left without infringing the power of particular Churches, but the Exercise of brotherly Love, mutual watchfulness, Brotherly Care, and Counsel? which Elders and Churches ought therefore to practice towards each other in this way of Brotherly Communion and Assistance on all just occasions.

Proposition V.

Upon these and other Scripture grounds and Examples, and for the ends above said, it is very meet and requisite, (according to our present practice) that when any Company of Christians intend to unite themselves into the Fellowship of a Church, or being in a Church state to elect and ordain any Elders over them, that in due time they signify their intentions to the Neighbouring Churches, walking in the order of the Gospel, if such may be had, desiring their presence, Assistance, and right hand of Fellowship, that as a Church is a City set upon a Hill, so the Acts thereof may not be as a Light put under a Bushel, but may so shine forth to all other Churches, beholding and approving their order • y proceedings, as they may the more readily give them the right hand of Fellowship, and walk with more freedom of Spirit in Brotherly Love and Communion with them in the Lord.

Proposition VI.

In such matters of public Censure, wherein through the obscenity and difficulty thereof, or otherwise, there doth arise differences tending to dangerous Divisions and distractions in the Church, or offense to other Churches, In all such Ca • es it is meet and requisite that the Church proceed advis • d • y with the Counsel and Concurrence of the Elder, or Elders, with other Judicious and impartial Breth ••• of other Churches, clearing up from the Word, what is the mind and will of Christ to be done.

Proposition VII.

Not only in matters of Censure, but also in other Cases of Doctrine or practice, wherein for want of Light or of the Spirit of meckness and Love, there doth grow dissention in any Church (as did in the Church of Antioch about Circumsision) The Church so divided shall do wisely and safely, not to proceed to determine the Case by a Major U • te, to the unsatisfaction and offense of a Considerable part among themselves, or the offense of other Churches. But ought rather to bring the matter to the hearing and Judgment of other Elders and Brethren of other Churches: who being desired ought readily to meet together, and seriously (as in the fear of God) to inquire into, the Case, search out by the word, what is the mind of Christ therein, by themselves, (if present) or otherwise, by Letters and Messengers to declare to the Church, what they judge to be the Rule of Christ which they should walk by, which Judgment ought to be received with all due respect according to God, Acts 15.

Proposition VIII.

As there is a Brotherhood of members in the same Church, so there is a Brotherhood of Churches, being all Fellow members of Christ Jesus, and so bound to have a m • utal Care one of another, Cant. 8 8. It is therefore meet and requiste, that in Case any Church shall fall into any scandalous error or offense in doctrine or practice, then the Neighbor Church or Churches should Advertize, Convince, and admonish such a Church thereof according to the Rule of the Gospel. And if after due Conviction by a Neighbor Church, and again by more Churches, the offending Church as the nature of the offense and the respect due to a Church of Christ may require, may at length withdraw, the Church with sufficient partience will not yet hearken to their Brethren; then withdraw from that Church, or at least that part of it which refuse to be healed, such Brotherly Communion and the fruits thereof, as otherwise Churches usually do afford to each other.

Proposition IX.

In Case any member shall be laid under Censure in a Church by the Major part with the offense of a Considerable part thereof, or when any whole Church shall seem to have Consented corruptly to such a Censure, upon Complaint of the grieved part attested by the dusenting Brethren, or in the other Case, by other credible persons, it is free, yea, requisite that other Church, or Churches, in the Spirit of meckness desire to know the Reason or their Censure, which if the Church shall clear up to be just, then the other Church or Churches ought to bear witness to their proceedings, and to persuade the Censured and dissenting part of the submit and give satisfaction. But if the Church shall refuse to give an account of the Reasons of their procceedings, or not finally clear up the Justice thereof, nor ease the grieved party, it will then be equal for any other Church to receive the Censured part to their Covenant or Communion.

For so Christ received: the blind man, after he was unjustly Cast out of the Synogogue, Job • 9. The unjust acts of any Church cannot appear to be done, in the name of Christ; out rather in the abuse of his name and power, and therefore do not bind in Heaven, Clavis errans uon Ligat.

Proposition. X.

As it is the practice of Godly Christians in the Churches (without any Scruple, and with much Edification and increase of Love) to meet together in Covenient numbers or Families at Set times, house by house, to exercise that Christian Communion, which the moral Rules of the Gospel call for, 1 Thes. 5.11. Col. 3.16. Heb. 3, 13. and so 24. so also upon the same grounds, [besides others] it would [by the blessing of God] conduce much to the increase of brotherly Love and Unity, the spiritual Edification of many, by mutual Faith of each other, to the strengthening of the hearts and hands of one another in the work of the Lord, If the Elders and brethren of the Churches, did meet together, Church by Church, in Convenient numbers, at set times, (not to exercise any Jurisdiction over any,) but to enjoy and practice Church Communion by prayer together, hearing the word preached, and Conference about such Gases and Questions of Conscience, as shall be found useful or needful for the edification and Comfort, and peace of every Church, or any of the Brethren thereof, and this Course might tend much to satisfy the Spirits of divers godly Brethren, who have thought that we so much mind the distinction of particular Churches, and the duties of fellow members in the same, that we loose much of the Comfort of Love, and the Fellowship of the Spirit, which we might enjoy, and that we fall short in some brotherly Love which we owe mutually to our dear Brethren of several Churches.

For the better Improvement of such a Conference.

• 1. It is fit that the Number of Churches so to meet, be regulated according to the nearness or distance of Churches, and as other Conveniences, or Inconveniences shall require.
• 2. For the times of meeting, it may seem best to leave it to the wisdom of each Society of Churches, to meet more frequently or seldom as they shall see Cause.
• 3. Concerning their Exercises, it is meet that the Elders of each Church where the Conference is to be held, should choose with Consent of the Church some other Elder as they see best, whom they may entreat to preach at their meeting, and also to desire some to moderate in the Conference, and agree upon such Questions as they see fit, three or four, and send them to the Elders of other Churches, at least fourteen days before the time of their Assembly.
• 4. For the ordering of the Time, it may be fit that the Sermon should end at Eleven a Clock, and after it the Conference follow, and continue so long, as shall be found meet and seasonable.

And whereas [say they] the Common prejudice and exception laid into all men's thoughts against us, and our opinions is, that in such Congregational Government thus entire within itself, there is not allowed sufficient remedy for miscarriages, though never so gross, no relief for wrongful Sentences, or persons injured thereby, no room for Complaints, no powerful or effectual means to reduce a Church, or Churches that fall into Heresy, Schism, &c. but everyone is left, and may take Liberty without control, to do what is good in their own eyes, we have [through the good Providence of God upon us] from the avowed declarations of our Judgments among our Churches mutually during our Exile, and that also confirmed by the most solemn Instance of our practice, wherewith to vindicate ourselves and way in this particular, which upon no other occasion we should ever have made thus public. God so ordered it, that a Scandal and offense fell out, between those very Churches, whilst living in this Banishment, [whereof we ourselves that write these things were then the Ministers] one of our Churches having unhappily deposed one of their Ministers, the others judged it not only too sudden an act, [having proceeded in a matter of so great moment without consuiting their S • ster Churches, as was publicly professed, we should have done in such Cases of concernment] but also in the proceedings thereof, as too severe, and not managed according to the Rules laid down in the Word. In this Case our Churches did mutually acknowledge and submit to this, as a Sacred and undoubted Principle, and Supreme Law to be observed amongst all Churches, that as by virtue of the Apostolical Command Churches as well as particular men, are bound to give no offense, neither to Jew nor Gentile, nor the Churches of God they live amongst. So, that in all Cases such offense or differences by the Obligation of the Common Law of Communion of Churches, and for the Vindication of the glory of Christ which in Common they hold forth, the Church or Churches challenged to offend or differ, are to submit themselves (upon the Challenge of the offense or Complaint of the person wronged) to the most full and open trial and examination by other Neighbor Churches offended thereat, of what ever ha's given the offense. And further, that by virtue of the same and like Law of not partaking of other men's sin, the Church offended may, and ought upon the Impenitency of those Churches persisting in their Errors and miscarriage to pronounce that heavy Sentence against them of withdrawing and Renouncing all Christian Communion with them, until they do repent, and further to declare and protest this with the Causes thereof to all other Churches of Christ, that they may do the like. And what further Authority or proceedings purely Ecclesiastical of one or many Churches towards another whole Church, or Churches offending; either the Scriptures do hold forth, or can rationally be put in Execution (without the Magistrates interposing a power or another nature, unto which we upon his particular Cognizance and Examination of such Causes, profess ever to submit, and also to be most willing to have recourse unto) for our parts we saw not then, nor do yet see. And likewise we did then Suppose, (and do yet) that this Principle of Submission of Churches that miscarry, unto other Churches offended, together with this other, that it is a Command from Christ enjoined to Churches that are finally offended to denounce such a Sentence of non Communion and withdrawing from them whilst Impenitent, as unworthy to hold forth the Name of Christ, (these Principles being received and generally acknowledged by the Churches of Christ to be a mutual duty as strictly enjoined them by Christ as any other) that these would be as effectual means through the blessing of Christ to awe and preserve Churches and their Elders in their duties, As that other of Claim to an Authoritative Power Ecclesiastical to Excommunicate other Churches, or their Elders offending; for if the one be compared with the other, in a mier Ecclesiastical Notion, that of Excommunication pretended, hath but this more in it, that it is a Delivery of whole Churches and their Elders offending unto Satan, (for which we know no warrant in the Scriptures that Churches should have such a power over other Churches.) And then as for the binding Obligation, both of the one way and the other, it can be supposed to lie but in these two things.

1. In a warrant and Injunction given by Christ to his Churches, to put either the one or the other into Execution. And 2. That men's Consciences be accordingly taken therewith, so as to Subject themselves whether unto the one way or the other. For suppose that other Principle of Authoritative Power in the greater part of the Churches combined to Excommunicate other Churches, &c. To be the Ordinance of God, yet unless it do take hold of men's Consciences, and be received amongst all Churches, the offending Churches will slight all such Excommunications, as much as they may be supposed to do our way of protestation and Sentence of non Communion. On the other side, Let this way of ours be but as strongly entertained, as that which is the way and Command of Christ; and upon all occasions be heedfully put in Execution, it will awe men's Consciences as much, and produce the same Effects. And if the Magistrates Power▪ to whic • we give as much and (as we think) more, then the Principles of the Presbyterial Government will suffer them to yield,): do bu • assi • t and back the Sentence of other Churches denouncing this Non Comm • nion against Churches miscarrying according to the nature of the Crime as they judge meet, and as they would the Sentence of Chu ches E •• om •• nicating other Churches in such Cases upon their own particular Judgemen • of the Cause, then without all Controve • sy, this our way of Church proceeding, will be every way as effectual, as their other can be supposed to be; and we are sure more brotherly and more suited to that Liberty and equality Christ hath endowed his Church with. But without the Magistrates interposing their Authority, their way of proceeding will be as ineffectual as ours, and more liable to Contempt, by how much it is pretend • d to be more Authorita ive, and to inflict more dreadful punishment which carnal Spirits are seldom sensible of. This for our Judgments. And for a e • l evidence and demonstration; both, that this was then our Judgments, as likewise for an instance of the effectual Success of such a Course held by Churches in such Cases, our own practice and the blessing of God thereon may plead and testify for us to all the world. The manage of this Transaction, in brief was this: That Church which with others was most Scandalized, did by Letters declare their offense, requiring of the Church suposed to be offending, in the Name, and for the vindication of the honor of Christ, and the relieving the party wronged, to yield a full and public hearing before all the Churches of our Nation, or any other whomsoever offended, of what they could give in Charge against their proceedings, in that deposition of their Minister, and to submit themselves to an open Trial and review of all those forepassed Carriages that concerned that particular: which they most cheerfully and readily (according to the forementioned Principles) submitted unto in a place and state, where no outward violence or any other external Authority either Civil or Ecclesiastical would have enforced them thereunto. And accordingly the Ministers of the Church offended, with other two Gentlemen of much worth, wisdom and Piety, members thereof, were sent as Messengers from that Church; and at the Introduction and entrance into that Solemn Assembly, (the Solemnity of which ha's left as deep an Impression upon our hearts of Christ • dreadful presence, as ever any we have been present at.) It was openly and publicly professed in a Speech that was the Preface to that discussion to this Effect, that it was the most to be abhorred maxim, that any Religion ha's ever made profession of, and th • refore of all other the most contradictory and dishonourab • e unto that of Christianity, that a single, and particular Society of m • n professing the Name of Christ, and pretending to be endowed with a power from Christ to judge them that are of the sa • e body, and Society within themselves, should further arrogate to themselves an exemption from giving account, or being Censurable of any other either Christian Magistrate above them, or Neighb • ur Churches about them. So far were our Judgments from that Independent Liberty that is imputed to us, then, when we had least dependency on this Kingdom, or so much as hopes ever to abide therein in peace.

And for the Issue▪ and Success of this agitation after there had been for many days as Judiciary▪ and full a Charge, trial and deposition of witnesses openly before all Comers of all Sorts as can be expected, in any Court where Authority enjoins it, that Church which had offended did as publicly acknowledge their sinful aberration in it, restored their Minister to his place again, And ordered a Solemn day for fasting, to humble themselves before God and men for their sinful Carriage in it, and the party also which had been deposed, did acknowledge to that Church, wherein he had likewise sinned,

I humbly bless God for your fruitful Labors in this your Collection, (and in other matters performed by you) concerning which in general, I think it is worthy serious Consultation amongst your Friends, whether it be not a Season to publish the same. (1.) We see the work of Christ touching the Church Seed is laid asleep, this might awaken our drowsiness, we see also the great disorders in Churches for want of seasonable help from Neighbouring Churches, and by Reason of the rejection of Counsel without convincing their Sentence of error.

2 dly. We see how our present doctrine is rejected as a Novel Innovation, differing from first and primitive Principles. (3.) Who knoweth how far God may bless this Treatise to the recovery of some if not many, from their Erroneous Opinions about these Truths.

I Conceive also some serious Exhortation to cleave to these first ways of Christ in New England, might be seasonably added, I Rest

A Letter concerning the Subject of Baptism, written by that eminent Minister of Christ Mr Jonathan Mitchel, late Pastor of the Church in Cambridge in New England.

I have deliberately read over Mr. D • . Essay and Epistle to the Reader, which I now return to you with thanks for the Loan of it, If I should say, I see not matter of Conviction in it, his Answer is already given me, (pag. 35)

I am sorry to sphnd thus many Lines about the Circumstantials of the Cause; the prejudices that are thence taken up against it, have drawn me thus far. But touching the matter itself, that hath been in debate between us (which I had rather be discoursing of) you may please to Consider at Leisure which of these three Propositions you would deny.

• 1. The whole visible Church under the New Testament is to be baptized
• 2. If a man be once in the Church (whether admitted at Age or in Infancy nothing less then Censurable evil can put him out.
• 3 If the Parent be in the visible Church his Infant Child is so also.

The first is proved by the Arguments for the Synods first Proposition, the second is plain from the Current of Scripture, and Confirmed under the New-Testament, (besides other Reasons) from the Carriage of Christ and his Apostles towards the Jews, who came into the Church by a membership received in Infancy. The third must be owned by all, but Antip • do Baptists. The Frame of the Covenant, Gen, 17. inferrts it, and Mr. D. imprinted Essay, pag 23. grants that the Promise of the Covenant do • s not stop at the Infant Cold. These three things are all of them the doctrine of all our great Divines, as well as of the Scriptures.

It is to m •• Confirmation to observe de facto, that in the way of successive bap •• z • ng in Children of all that had a standing in the visible Church (though with too much Laxeness and Corruption for want of Discipline) the Lord hath continued Religion among Christian People from Age to Age, whereas the like Continuance and Preservation of true Religion could not have been hoped for, not propable in the Contrary way.

It was never heard of in the world from Abraham to this day [since God appointed an entering Sign, or such a Livery to be worn by his people to distinguish them from the world ] that a people did Continue for any length of Time to be Religious, who were either all, or the greater part of them uncircumcised or unbaptized.

The laying aside of Circumcision among the Midianites, for that they did betimes lay it aside, may be plainly gathered from Exod. 4.24, 25, 26. was quickly followed with the utter Loss of all true Religion among them, and other of the Posterity of Abraham and Keturab.

I know the bare having of Baptism does not always keep true Religion but sure it is, that the want of it will quickly lose Religion among, a people To say that a people may be Religious well enough without Baptism, would be to reflect upon the wisdom of Christ, in appointing such an external Sign of Christianty, which surely was no needless thing; It is easy to see that in the way yourself and some others go, the bigger h • lf of the people in this Country will in a little Time be unbaptized, Mr. D. says in his Essay, pag. 55. that out mere members as he calls them, will soon be a far greater number then his Sheep and Lambs, i. e. then his Immediate and mediate members, both of them, and all the Generations of these mere members [as he calls them] he would have unbaptized, now I leave it to Consideration, how subversive to Religion this will soon be, as also how absurd a thing that a Christian professing people, yea, eminently professing, and of a more reformed temper then ordinarily the world h • th known. [As through grace the body of people of this Country, yea, and of our members not in f • ll Communion yet are] should so soon be the body of them unbaptized, as if they were not a Christian, but an Heathen People. Let me add this farther Consideration, all Disciples or [Acts 11.26.] Christians are by Christ enjoined to be baptized; Math 28.19 Acts 11.26. states it upon the • e people that are called [named or counted] Christians, I know these are that arrogate to themselves the Name of Christians who are manifest Anti-Christians, as Papist, Atheists, &c. these may be excluded, but those who [in regard both of their belief and practice] do justly and rightly retain the Reputation of Christians, as they that are described in our fifth Proposition, and the Generality of the People in this Country cannot be denied to do, surely Christ's Injunction doth include them.

We may observe that Congregational men in England are not without thoughts and studies for enlargement of Baptism. Doctor Owen in his late Catechism, is plainly with us in the main Substance of the Cause, viz. the baptizing of those we plead for, though it seems be would have them baptized in another Notion. For when as in Question 38 he makes the proper Subject of Baptism to be professing Believers and their Infant Seed, it is plain he intends Baptism to many, who (according to his Platform ) are not in full Communion, or may not come to the Lord's Table, nay, are not (with him) so much as joined members of a particular or instituted Church, but are only professors of the Faith, Compare Question 19 39, 47 49. And I suppose, there are Expressions to that purpose in other writings of his, which I have not now by me. The same thing may be Contained under the Expression at the meeting of the Savoy in their Confession of Faith, Chap. 29. Thes. 4. [the Infants of one or both believing Parents are to be baptized, ] using therein the words of the Assemblies Confession, and we know in how large a Sense they take the word [believing] when as they say in Chap. 26. Thes. 2. The whole body of men throughout the world, professing the Faith of the Gospel, and obedience unto God by Christ, according unto it, not destroying their own Profession by any errors, everting the Foundation, or unholiness of Conversation, are, and may be called the visible Catholic Church of Christ.

How plain is it, that the persons whose Children we would have baptized are professing Believers according to Doctor Owen's Expressions, believing Parents in the Assemblies Sense, and such Professors of the Faith of the Gospel, and of obedience to God, as do not otherwise destroy that Profession, all which (say the Savoy meeting ) are of the visible Catholic Church of Christ. And I suppose, they would not have any part of Christ's visible Church left unbaptized. 'It is true they say, this visible Catholic Church of Christ as such, is not entrusted with the Administration of any Ordinance, but they may mean, as many do expressly hold, that the p ••• on A • ministering Baptism must be an Officer in a particular Chur • h, though the Subjects baptized may be of the Catholic Church. However such Catholic Profess •• s as they here describe, are qualified for Baptism, If taking hold of the Covenant in a particular Church be (in their mind) further needful, ours do that.

You may hereby perceive, that you stand almost alone, while you are against the baptizing of such as are described in ou • fifth Proposition. Whether they should be baptized as in a Catholic, or in a particular Church state is another Question, and I Confess myself not altogether so peremptory in this Latter as I am in the thing itself, [ viz. that they ought to be baptized] yet still I think that when all Stones are turned, it will come to this, that all the baptized are, and ought to be under Discipline in particular Churches, yourself and those few in the Minist • y here, that diss • nt, do bear a greater weight then it may be you are aware of. For the People in the Country have in a manner no Arguments to object but this, some of yourselves, some of the Ministers are against it: I have lately in Course of Exposition gone over Exod. 4 24. as formerly over Gen 17 9— 14. And the more I look into such Tex • s as those, the more awful they are to me, to make me fear, lest we should be wanting to do the will of God in this particular, and lest the Lord should be thereby displeased. And I am afraid that we do not our duty while we let a matter of so great moment, and of such public and Practical Concernment as this is, lie by from year to year, without using more means to bring it to an Issue, and to come to some settlement therein.

Thus you see with what Freedom I have opened somewhat of my heart to you about this matter, had I not been Confident of your Candid Acceptation thereof, I sh • uld not have done it.

I do affectionately thank you for your Remembronce of me before the Lord, and desire a Continued Share therein, hoping that I am not, and shall not be [in my poor measure] u •• nindful of you, whom I have a real respect for, and do heartily love in the Lord.

I am not without hope, that we may be yet of one mind before we die, [And I am ready to think that we had been so e're this, if you had been pleased to attend and pursue a free Candid and through Debate of matters veybally, and happily if some such Course were yet •• ken amongst us that live here about, it might effect an accord] But however I hope we shall meet there, ubi Luthero cum zuinglio optime jam convenit. The Lord direct all our paths for us, that we may be found walking in the ways of Truth, and Peace, to his Glory, the good of others, and rejoicing of our own Souls in the day of Christ. In whom I am