PROPOSITIONS CONCERNING THE SUBJECT of BAPTISM AND CONSOCIATION of CHURCHES, Collected and Confirmed out of the WORD of GOD BY A SYNOD of ELDERS AND MESSENGERS of the CHURCHES in Massachusets-Colony in New-England. Assembled at BOSTON, according to Appointment of the Honoured GENERAL COURT, In the Year 1662.  
At a GENERAL COURT held at Boston in New-England the 8 th'. of October, 1662.  
THe Court having Read over this Result of the Synod, judge meet to Commend the same unto the Consideration of all the Churches and People of this Jurisdiction; And for that end do Order the Printing thereof.  
By the Court. Edward Rawson Secret'.  
CAMBRIDGE: Printed by S. G. for Hezekiah Usher at Boston in New-England. 1662.   

THE PREFACE TO THE CHRISTIAN READER; And especially to the Churches of Massachusets-Colony in NEW-ENGLAND.  
THat one end designed by God's All-disposing Providence, in leading so many of his poor people into this Wilderness, was to lead them unto a distinct discerning and practice of all the Ways and Ordinances of his House according to Scripture-pattern, may seem an Observation not to be despised. That we are fit or able for so great a service, the sense of our own feebleness forbids us to think. But that we have large and great opportunity for it, none will deny. For, besides the useful Labours and Contemplations of many of the Lords Worthies in other places, and in former times, contributing to our Help, and showing our Principles to be neither novel nor singular, the advantage of Experience and Practice, and the occasion thereby given for daily searching into the Rule, is considerable. And He that hath made the path of the just as the shining light, is wont still to give unto them further light, as the progress of their path requires further practice, making his Word a Lantern to their feet, to show them their way from step to step, though haply sometimes they may not see far before them. It is matter of humbling to us, that we have made no better improvement of our opportunities this way; but some Fruits God hath given, and is to be praised for.  
In former years, and while sundry of the Lords eminent Servants, now at rest from their labours, were yet with us, A Platform of Church-Discipline, comprising the brief sum thereof, especially in reference to the Constitution of Churches (which was our first work when we came into this Wilderness) was agreed upon by a Synod held at Cambridge, and published to the world: From which (as to the substance thereof) we yet see no cause to recede. Some few particulars referring to the Continuation and Combination of Churches, needed yet a more explicit stating and reducing unto practice. For though the Principles thereof were included in what is already published, yet that there hath been a defect in practice (especially since of late years there was more occasion for it) is too too apparent: For the rectifying whereof, a more particular Explication of the Doctrine also about these things, is now necessary.  
In order hereunto, by the Care and Wisdom of our Honoured General Court, calling upon all the Churches of this Colony, to send their Elders and Messengers, this Synod was assembled, who after earnest Supplications for Divine Assistance, having consulted the holy Scriptures touching the Questions proposed to them, have proceeded to the following Issue; hoping that if it might seem meet to the Father of Lights to guide the Churches unto a right Understanding and Practice of his Will in these things also, the beauty of Christ's ways and Spiritual Kingdom among us would be seen in some more compleatness then formerly. For that which was the prayer of Epaphras for the Colossians, aught to be both the prayer and labour of us all; viz. that we might stand perfect and complete in all the will of God: And we trust it is our sincere desire, that his Will, all his Will, and nothing else but his Will, might be done among us. To the Law and to the Testimony we do wholly refer ourselves, and if any thing in the following Conclusions be indeed found not to speak according thereunto, let it be rejected.  
We are not ignorant that this our Labour will by divers be diversely censured; some will account us too strict in the Point of Baptism, and others too lax and large: But let the Scriptures be Judge between us all, There are two things, the Honour whereof is in a special manner dear to God, and which He cannot endure to be wronged in; viz. His Holiness, and His Grace. The Scripture is often putting us in mind how much the Lord loveth Holiness, and that in his House, and in the holy Ordinances thereof, and how he abhorreth the contrary, Malipiero 2.11. Psal. 93.5. & 2.6. Leu. 11.44, 45. Ezek. 22.26. & 44.7, 8. And hence neither dare we admit those unto the holy Table of the Lord, that are short of Scripture-qualifications for it; viz. Ability to examine themselves, and discern the Lords body; Nor yet receive or retain those in Church-estate, and own them as a part of the Lords holy People, that are visibly and notoriously unholy, wicked and profane: such we are bidden to put away from among us, 1. Cor. 5.13. and therefore ought not to continue among us. Neither may we administer Baptism to those whose parents are not under any Church-power or Government any where. To baptise such, would be to give the Title and Livery to those that will not bear the yoke of Christ's Disciples, and to put the holy Name of God upon them, touching whom we can have no tolerable security that they will be educated in the ways of Holiness, or in the knowledge and practice of God's holy Will. Baptism, which is the Seal of Membership in the Church the Body of Christ, and an engaging Sign, importing us to be the devoted Subjects of Christ, and of all his holy Government, is not to be made a common thing, nor to be given to those, between whom and the God-less licentious world there is no visible difference: This would be a provocation and dishonour to the Holy One of Israel.  
On the other hand, we find in Scripture, that the Lord is very tender of his Grace; that he delighteth to manifest and magnify the Riches of it, and that he cannot endure any straitning or eclipsing whereof, which is both deshonourable unto God, and injurious unto men, Gal. 2.21. Eph. 2.7. & 3.2, 6, 8. Rom 11.1, 5. Acts 15.10, 11. & 10.15 & 20.24, 26, 27. And in special he is large in the Grace of his Covenant which he maketh with his visible Church and People, and tender of having the same straitened. Hence when he takes any into Covenant, with himself, he will not only be their God, but the God of their seed after them in their generations, Genes. 17.7, 9 And although the apostate wicked parent (that rejecteth God and his Ways) do cut off both himself and his Children after him, Exod. 20.5. & 34.7. Yet the Mercy and Grace of the Covenant is extended to the faithful and their seed unto a thousand generations, if the successive parents do but in the least degree show themselves to be lovers of God, and keepers of his Covenant and Commandments, so as that the Lord will never reject them till they reject him, Exod 20.6. Deut. 7.9. Psal. 105.8, 9 Rom. 11. 16-22. Hence we dare not (with the Antipaedobaptist) exclude the Infant-childrens of the faithful from the Covenant, or from Membership in the visible Church, and consequently not from Baptism the Seal thereof. Neither dare we exclude the same children from Membership (or put them out of the Church) when they are grown up, while they so walk and act, as to keep their standing in the Covenant, and do not reject the same. God owns them still, and they do in some measure own him: God rejects them not, and therefore neither may we; and consequently their children also are not to be rejected. Should we reject or exclude any of these, we should shorten and straiten the grace of God's Covenant, more than God himself doth, and be injurious to the Souls of men, by putting them from under those Dispensations of Grace, which are stated upon the visible Church, whereby the children of God's visible people are successively in their Generations to be trained up for the Kingdom of Heaven, (whither the Elect number shall still be brought in the way of such means) and wherein he hath given unto Officers and Churches a solemn charge to take care of, and train up such, as a part of his flock, to that end; saying to them, as sometimes to Peter, If you love me, feed my lambs. In obedience to which charge we hope it is, the we are willing and desirous (though with the inference of no small labour and burden to ourselves) to commend these Truths to the Churches of Christ▪ that all the Flock, even the Lambs thereof, being duly stated under Pastoral Power, we might after a faithful discharge of our Duty to them, be able to give up our account another day with joy and not with grief.  
How hard it is to find and keep the right middle way of Truth in these things, is known to all that are aught acquainted with the Controversies thereabout. As we have learned and believed, we have spoken; but not without remembrance that we are poor feeble frail men, and therefore desire to be conversant herein with much humility and fear before God and men. We are not ignorant of variety of judgements concerning this Subject; which notwithstanding, with all due reverence to Dissenters, after Religious search of the Scriptures, we have here offered what seems to us to have the fullest Evidence of Light from thence; if more may be added, and may be found contained in the Word of God, this shall be no prejudice thereunto. Hence also we are fare from desiring that there should be any rigorous imposition of these things (especially as to what is more narrow therein, and more controversal among godly men.) If the Honoured Court see meet so fare to add their countetenance and concurrence, as to commend a serious consideration hereof to the Churches, and to secure those that can with clearness of judgement practise accordingly, from disturbance, that in this case may be sufficient. To tolerate, or to desire a Toleration of damnable Heresies, or of Subverters of the Fundamenta's of Faith or Order, were an irreligious inconsistency with the love of true Religion: But to bear one with another in lesser differences, about matters of a more difficult and controversal nature, and more remote from the Foundation, and wherein the godly-wise are not like-minded, is a Duty necessary to the peace and welfare of Religion, while we are in the state of infirmity. In such things let not him that practiseth despise him that forbeareth, and let not him that forbeareth judge him that practiseth, for God hath received him.  
But as we do not thus speak from doubting of the Truth here delivered (Paul knows where the Truth lies, and is persuaded of it, Rom. 14.14. yet he can lovingly bear a Dissenter, and in like manner should we). So we do in the bowels of Christ Jesus command the consideration of these things unto our Brethren in the several Churches. What is here offered is fare from being any declining from former Principles, it is rather a pursuance thereof; for it is all included in, or deducible from what we unanimously professed and owned in the forementioned Platform of Discipline, many years since. There it is asserted, that Children are Church-members; That they have many privileges which others (not Church-members) have not; and that they are under Discipline in the Church, chap. 12. sect. 7. and that will infer the right of their children, they continuing to walk orderly. And the other matter of Consociation, or exercise of Communion of Churches, is largely held forth Chap. 15. & 16.  
It may be an Objection lying in the minds of some, and which many may desire a fuller Answer unto; That these things, or some of them, are Innovations in our churchways, and things which the Lord's Worthies in New-England, who are now with God, did never teach not hold, and therefore why should we now, after so many years, fall upon new Opinions and Practices? Is not this a declining from our first Purity, and a unblamable Alteration? To this: Although it were a sufficient Answer to say, That in matters of Religion, not so much what hath been held or practised, as what should be, and what the Word of God prescribes, aught to be our Enquiry and our Rule. The people in Nehemiah's time are commended for doing as they found written in the Law, though from the days of Joshua the son of Nun, unto that day, the children of Israel had not done so, Nehem. 8.14, 17. See the like 2 Chron. 30.5, 26. 2 Kings 23.21, 22. they did not tie themselves to former use and custom, but to the Rule of Gods written Word, and so should we. It was Thyatira's praise, that their good works were more at the last then at the first, Rev. 2.19. The Lord's humble and faithful Servants are not went to be forward to think themselves perfect in their attainments, but desirous rather to make a progress in the knowledge and practice of God's holy Will. If therefore the things here poopounded concerning the children of Church-members, and the Consociation of Churches, be a part of the Will of God contained in the Scriptures, (as we hope the Discourse ensuing will show them to be) that doth sufficiently bespeak their entertainment, although they had not formerly been) held or heard of amongst us. Yet this must not be granted, the contrary being the Truth, viz. that the Points herein which may be most scrupled by some, are known to have been the judgement of the generality of the Elders of these Churches for many years, and of those that have been of most eminent esteem among us. As (besides what was before mentioned from the Platform of Discipline) may appear by the following Testimonies, from sundry Eminent and Worthy Ministers of Christ in New-England, who are now with God.  
First, Touching the children of Church-members.  
Mr. Cotton hath this saying; The Covenant and Blessing of Abraham is that which we plead for, which the Apostle saith is come upon us Gentiles, Gal. 3.14. which admitteth the faithful and their Infant-seed, not during their lives, in case their lives should grow up to Apostasy or open Scandal, but during their infancy, and so long after as they shall continue in a visible profession of the Covenant and Faith, and Religion of their fathers: otherwise, if the children of the faithful grow up to Apostasy, or any open Scandal, (as Ishmael and Esau did) as they were then, so such like now are to be cast out of the fellowship of the Covenant, and of the Seals thereof. Grounds and Ends of Baptism of Children. p. 106. see also p. ●●. 3●.34. Again, The seed of the Israelites, though many of them were not sincerely godly, yet whilst they held forth the public profession of God's people, Deut. 26. 3-11. and continued under the wing of the Covenant, and subjection to the Ordinances, they were still accounted an holy seed, Ezra 9.2. and so their children were partakers of Circumcision. Yea further, though themselves were sometimes kept from the Lords Supper (the Passeover) for some or other uncleanness, yet that debarred not their children from Circumcision. Against this may it not seem vain to stand upon a difference between the Church of Israel and our Churches of the New-Testament— For the same Covenant which God made with the National Church of Israel and their seed, it is the very same for substance, and none other, which the Lord makes with any Congregational Church, and our seed. Quaery 9th of Accommodation and Communion of Presbyt. and Congregal. Churches. And the same for substance with those Queries, was delivered by him in 12. Propositions, as Mr. Tho: Allen witnesseth in Epist. to the Reader before Treat. of Covenant and those Queries. Now in the 8th of those Propositions he hath these words: The children of Church-members with us though baptised in their infancy, yet when they come to age they are not received to the Lords Supper, nor admitted to fellowship of Voting in Admissions, Elections, Censures, till they come to profess their Faith and Repentance, and to lay hold of the Covenant of their parents before the Church; and yet they being not cast out of the Church, nor from the Covenant thereof, their children as well as themselves being within the Covenant, they may be partakers of the first Seal of the Covenant. Lastly, speaking to that Objection, That the Baptism of Infant's overthrows and destroys the Body of Christ, the holy Temple of God; and that in time it will come to consist of natural and carnal Members, and the power of Government rest in the hands of the wicked. He Answers, That this puts a fear where no fear is, or a causeless fear. And in prosecution of his Answer he hath these words; Let the Primitive Practice be restored to its purity, (viz. that due care be taken of baptised members of the Church for their fitting for the Lords Table) and then there will be no more fear of pestering Churches with a carnal generation of members baptised in their infancy, then of admitting a carnal company of hypocrites confessing their Faith and Repentance in the face of the Congregation. Either the Lord in the faithfulness of his Covenant will sanctify the hearts of the baptised Infants to prepare them for his Table, or else he will discover their hypocrisy and profaneness in the presence of his Church before men and Angels, and so prevent the pollution of the Lords Table, and corruption of the Discipline of the Church by their partaking in them. Grounds and Ends of Baptism, etc. p. 161, 163. See also Holiness of Church-members, p. 41, 51, 56, 57, 63, 87. Bloody Tenent washed, p. 44, 78.  
Mr. Hooker saith, Suppose a whole Congregation should consist of such who were children to Parents now deceased who were confederate their children were true members according to the Rules of the Gospel, by the profession of their father's Covenant, though they should not make any personal and vocal expression of their engagement as the fathers did. Survey, part 1. p. 48. Again, We maintain according to truth, that the believing parent covenants and confesseth for himself and his posterity, and this covenanting then and now is the same for the kind of it. Part 3. p. 25. See p. 17, 18. & part 1. p. 69, 76, 77. And in the Preface, fetting down sundry things, wherein he consents with Mr. R. he expresseth this for one, that Infants of visible Churches born of wicked parents, being members of the Church, aught to be baptised. In these (saith he) and several other particulars, we fally accord with Mr. R. And Part 3. p. 11. It is not then the Question, whether wicked members while they are tolerated sinfully in the Church they and their children may partake of the Privileges? for this is beyond question, nor do I know, nor yet ever heard it denied by any of ours.  
Mr. Philip's, speaking of a people made partakers of God's Covenant, and all the privileges outwardly belonging thereto, he saith, Themselves and all that ever proceed from them, continue in the same state, parents and children successively, so long as the Lord continues the course of his Dispensation; nor can any alteration befall them, whereby this estate is dissolved, but some apparent act of God breaking them off from him. Reply, p. 126. Again, speaking of that Holiness, 1 Cor. 7.14. he saith, I take it of foederal holiness, whereby the children are with the believing parents taken by God to be his, and by him put under his covenant, and so they continue when men of years, though they never have any further grace wrought in them, nor have any other state upon them, than what they had when they were born▪ Ibid. p 131. Again, a company become or are a Church, either by conversion and initial constitution, or by continuance of the same constituted Churches successively by propagation of members, who all are born in the Church-state, and under the covenant of God, and belong unto the Church, and are a Church successively so long as God shall continue his begun dispensation, even as well & as fully as the first. Ibid. p. 145.  
Mr. Shepard in Defence of the Nine Positions, p 143. hath the expression, Concerning the Infants of Church-members, they are subject to Censures whensoever they offend the Church, as others are, though so long as they live innocently they need them not. And in the year 1649. not three months before his Death, he wrots unto a friend a large Letter (yet extant under his own Hand) concerning the Membership of Children, wherein he proveth by sundry Arguments that they are Members, and answereth sundry Objections against it, and showeth at large what great good there is in child's Membership. In which Discourses he asserteth, That as they are Members in their infancy, so they continue Members when they are grown up, till for their wickedness they be cast out; and that they being Members, their seed successively are Members also, until by Dissolution or Excommunication they be unchurched: That though they are Members, it follows not that they must come to the Lords Supper, but they must first appear able to examine themselves, and discern the Lords Body: That the children of godly parents, though they do not manifest faith in the Gospel, yet they are to be accounted of God's Church, until they positively reject the Gospel, Rom. 11. That this Membership of children hath no tendency in it to pollute the Church, no more then in the Old Testament, but is a means rather of the contrary; And that there is as much danger (if not more) of the degenerating and apostatising of Churches gathered of professing Believers, as of those that rise out of the seed of such.  
Mr. Prudden in a Letter to a friend written in the year 1651. doth plainly express it to be his judgement, That the children of Church-members, are Members, and so have right to have their children baptised though themselves be not yet admitted to the Lords Supper. His words are these: Touching the desire of such Members chidrens as desire to have their children baptised, it is a thing that I do not yet hear practised in any of our Churches 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 Lords Supper) stand as complete 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 Parent's Covenant and Membership, as well as they themselves were by virtue of their Parent's Covenant and Membership; And they have not renounced that Covenant, nor are justly censured for breach of that Covenant, but do own it and profess, it, and by virtue of it claim the privilege of it to their Children. Then he puts this his Argument into form thus: Those Children who are within the Covenant of the Curch, 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. Therefore Baptism cannot be denied unto them. The Assumption is proved thus: The Children of such Parents as are within the Covenant of the Church, and so Members of the Church, are themselves within the Covenant of the Church, and so Members of it. But the Children in question are Children of such Parents as are in Covenant, and so Members of the Church. Therefore they are so themselves. The Proposition is clear, because the Parent's Covenant for themselves, and for their Children, Deut. 29.10, 16. Ezek. 16.8, 13. And God accepts both, Gen. 17.12, 13. the whole Nation is federally holy, Ezra 9.2. they are expressly said to be in Covenant with their fathers, Deut 29. not partly or partially in Covenant, Rom. 9.3, 4. Acts 2.39. and God styles himself their God as well as their fathers, Gen. 17.7, 8, 9 and to have God to be our God, is to be in complete 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 that they had, their Children have, who are included in their Covenant, as they were in their fathers— and are not less truly or less completely in Covenant.  
Lastly, (to add no more) Mr. Nath. Rogers, in a Letter to a Friend, bearing date 18.11. 1652. hath these words: To the Question concerning the Children of Church-members, I have nothing to oppose, and I wonder any ●…ould deny them to be Members. They are Members in censu Ecclesiastice; God so calls them, the Church is so to account of them: And when they are adultae aetatis, though having done no personal act, yet are to be in Charity judged Members still, and till 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— ●…ot Practice, I confess I account it our 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 defaction of our youth, disquiri permittimus.  
So that it was the judgement of these Worthies in their time, that the children of Church-members are members of the Church as well as their parents, and do not cease to be members by becoming adult, but do still continue in the Church, until in some way of God they be cast out; and that they are subject to Church-discipline, even as other members, and may have their children baptised before themselves be received to the Lords Supper: and yet that in this way there is no tendency to the corrupting of the Church by unworthy members, or of the Ordinances by unworthy partakers. And in the Synod herd at Cambridge in the year 1648. that particular point of Baptising the children of such as were admitted members in minority, but not yet in full communion, was inserted in some of the draughts that were prepared for that Assembly, and was then debated and confirmed by the like Arguments as we now use, and was generally consented to; though because some few dissented, and there was not the like urgency of occasion for present practice, it was not then put into the Platform that was after Printed. We need not mention the Meeting of Elders at Boston upon the Call of the Honoured Court in the year 1657. where in Answer to XXI. Questions, since Printed, this Point is particularly asserted. By all which it appeareth, that these are not things lately devised, or before unheard-of, nor can they justly be censured as Innovations or Declensions from the received Doctrine in New-England. It is true, that in the beginning of these Plantations, and the Infancy of these Churches, there was not so much said touching these things as there hath been since; and the reason is, Because then there was not the like occasion as since hath been: Few children of Church-members being then adult, at least few that were then married, and had children. Accordingly, when a Question was put about the privileges of Members children, when come to years, these Churches then having been but of few years standing, our Answer was, That by reason of the Infancy of these Churches, we had then had no occasion to determine what to judge or practise in that matter. Answer to the 5 th'. and 6 th'. of 32. Questions: which may satisfy as the Reason why in our first beginnings there was no more said touching these Questions. But afterwards, when there was more cause for it, many of the Elders in these Churches, both such as are now living, and sundry who are now deceased, did declare their judgements as aforesaid, and this many years ago.  
Secondly, Touching Consociation of Churches, take these few Testimonies, in stead of many more that might be alleged.  
Mr. Cotton, Keyes, p. 54, 55. It is a safe and wholesome and holy. Ordinance of Christ, for particular Churches to join together in holy Covenant, or Communion & Consociation among themselves, to administer all their Church-affairs (which are of weighty, and difficult and common concernment) not without common consultation and consent of other Churches about them. And how it is so, he there showeth in all the particulars. See also p. 24, 25, 47 59  
Mr. Hooker, Survey, see part 4. p. 1, 2. & p. 45. And in the Preface he professeth his consent with Mr. R. That Consociation of Churches is not only lawful, but in some cases necessary. That when causes are difficult, and particular Churches want light and help they should crave the assistance of such a Consociation. That Churches so meeting have right to Counsel, Rebuke, etc. as the case doth require. And in case any particular Church shall walk pertinaciously, either in the profession of Error or sinful Practice, and will not hear their counsel, they may and should renounce the right hand of fellowship with them. And after he sets down this of Consociation of Churches amongst other things, wherein he had leave to profess the joint Judgement of all the Elders upon the River; of New-haven, Guildford, Milford, Stratford, Fairfield, and most of the Elders in the Bay. By which it is clear, that this point of Consociation of Churches is no new invention of these times, but was taught and professed in New-England many years ago, for so it was we see in Mr. Hooker's time, and it is now above fifteen years since he departed this life.  
To these of our own Ministers, we shall only add a passage in the Apologetical Narration of Dr. Goodwin, Mr. Nye, Mr. Sidrach Simpson, Mr. Burroughes, and Mr. Bridge; wherein, besides much more to this purpose, touching the Remedy provided in the Congregational-way for mal-Administrations, or other miscarriages in Churches, p. 16-21. They set it down (in p. 27.) as their past and present Profession, That it is the most to be abhorred Maxim that any Religion hath ever made profession of, and therefore of all other the most contradictory and dishonourable unto that of Christianity▪ that a single and particular Society of men, professing the Name of Christ, and pretending to be endowed with a Power from Christ, to judge them that are of the same Body and Society within themselves, should further arrogate unto themselves an exemption from giving account, or being censurable by any other, either Christian Magistrate above them, or Neighbour-Churches about them. See also Mr. Burroughes Heart-Divis. pag 43, 47.  
Brethren, bear with us: Were it for our own: Sakes, or Names, or Interests, we should not be solicitous to beg Charity of you. With us it is a small thing to be judged of man's day. But it is for your sakes, for your child's sake, and for the Lord's sake, that we entreat for a charitable, candid, and considerate Acceptation of our labour herein. It is that the Congregations of the Lord might be established before Him in Truth and Peace, and that they might have one heart and one way in the fear of God, for the good of them and of their children after them. Do we herein seek ourselves? our own advantage, ease or glory? Surely we feel the contrary! What is it we desire, but that we might do our utmost to carry your poor Children to Heaven; and that we might see these Churches bound up together in the Bonds of Truth and Peace? Forgive us this wrong. But should the Church-education of your children be by the want of your hearty concurrence, rendered either unfeizible or ineffectual; should they live as Lambs in a large place, for want of your agreement to own them of the Flock, we beseech you to consider how uncomfortable the account hereof would be another day. We pray with the Apostle, that you do no evil, not that we should appear approved, but that you should do that which is good and right, though we be rejected. For we can do nothing against the truth, but for the truth: and this also we wish, even your perfection, 2 Cor. 13.7, 8, 9 However, we hope after-ages will bear witness, that we have been in some measure faithful to the Truth in these things, and to this part of Christ's Kingdom also in our generation.  
But we may not let pass this opportunity, without a word of Caution and Exhortation to the Youth of the Country, the children of our Churches, whose Interest we have here assorted. Be not you puffed up with Privileges, but humbled rather, in the awful sense of the Engagement, Duty and Danger that doth attend them: It is an high favour to have a place in Bethel, in the house of God, and in the gate of Heaven; but it is a Dreadful place: God will be sanctified in all that come nigh him. A place nigh unto God (or among his people who are near to him, Ps. 148.14) is a place of great fear, Psa. 89.7. Take heed therefore unto yourselves, when owned as the people of the Lord your God, (Deut. 27.9, 10.) lest there should be among you any root that beareth gall and wormwood. Take heed that you do not with a spirit of pride and haughtiness, or of vanity and slightness, either challenge or use any of your Privileges. Think not to bear the Name of Christians, without bearing the Yoke of Christ. Remember, that all Relations to God and to his people, do come loaden with Duty; and all Gospel-duty must be done in humility. The ways of the Lord are right, and the humble and serious shall walk in them, but proud Transgressor's shall fall therein. Be not sons of Belial, that can bear no yoke: Learn subjection to Christ's holy Government in all the parts and ways thereof. Be subject to your godly Parents: Be subject to your spirtival Fathers and Pastors, and to all their instructions, Admonitions and Exhortations: Be subject unto faithful Brethren, and to words of counsel and help from them: Ye younger, submit yourselves unto the elder; and to that end, be clothed with humility. Lie under the Word and Will of Christ, as dispensed and conveyed to you by all his appointed Instruments in their respective places. Break not in upon the Lord's Table (or upon the Privileges of full Communion) without due qualification, and orderly admission thereunto, lest you eat and drink your own damnation Be ordered, and take not upon you to order the affairs of God's Family; that is not the place of those who are yet but in the state of Initiation and Education in the Ch●rch of God. Carry it in all things with a spirit of humility, modesty, sobriety and fear, that our souls may not weep in secret for your pride, and that God may not resist & reject you as a generation of his wrath. Oh that the Lord would pour out a spirit of Humiliation & Repentance upon all the younger sort in the Country, (yea & upon elder too, for our neglects) from Dan to Beersheba! Oh that we might meet at Bochim, because so many Canaanues of unsubdued, yea growing corruptions are found among us! Let it not be said, that when the first & best generation in New-England were gathered to their fathers, there arose another generation after them that knew not the Lord. Behold, the Lord had a delight in your fathers to love them, and he hath chosen you their seed after them, to enjoy these Liberties & Opportunities, as it is this day: Circumcise therefore the foreskin of your hearts, and be no more stiffnecked, but yield yourselves to the Lord, and to the Order of His Sanctuary, to seek him, and wait on him in all his ways with holy fear and trembling: for the Lord your God is gracious and merciful, and will not turn away his face from you, if you return unto him; if you seek him he will be found of you, but if▪ you forsake him, he will cast you off for ever.  
We shall conclude, when we have given the Reader a short account of the Work ensuing. The Propositions in Answer to the first Question, were (after much discussion and consideration from the Word of God) Voted and Concluded by the Assembly in the particular terms as they are here expressed. The Arguments then used for their Confirmation, being drawn up by some deputed thereunto, after they had been several times read and considered in the Assembly, were Voted and Consented to, as to the sum and substance thereof. The Answer to the second Question is here given with great brevity, partly because so much is already said thereabout in the foresaid Platform of Discipline, and partly by reason of great straits of time: But what is here presented was the joint conclusion of the Synod. A Preface was desired by the Assembly to be prefixed by some appointed thereunto, which is here accordingly by them performed.  
Now the God of truth & peace guide us & all his people in the ways, & give us the fruits thereof; help us to feed his flock and his lambs, & to be fed by him as the sheep of his pasture, that when the chief-Shepherd shall appear, we may receive together a Crown of glory that fadeth not away, & may enter into the joy of our Lord, as those that have neither despised his little ones, nor denied to be our Brother's keeper: But having faithfully endeavoured to promote the continuation of his Kingdom, & Communion of his people, may Rest & Reign with all Saints in the kingdom of his glory. Unto whom be glory in the Church by Christ Jesus throughout all age's world without end.   

THE ANSWER OF THE ELDERS AND OTHER MESSENGER'S of the Churches, Assembled at Boston in the Year 1662. TO The Questions Propounded to them by ORDER of the Honoured GENERAL COURT.  
Quest, 1. WHo are the Subjects of Baptism?  
Answ: The Answer may be given in the following propositions, briefly confirmed from the Scriptures.  
1 They that according to Scripture, are Members of the Visible Church, are the subjects of Baptism.  
2 The Members of the Visible Church according to scripture, are Confederate visible Believers, in particular Churches, and their infant-seed. i e. children in minority, whose next parents, one or both, are in Covenant.  
3 The Infant-seed of confederate visible Believers, are members of the same Church with their parents, and when grown up, are personally under the watch, discipline and Government of that Church.  
4 These Adult persons, are not therefore to be admitted to full Communion, merely because they are and continue members, without such further qualifications, as the Word of God requireth thereunto.  
5 Church-members who were admitted in minority, understanding the Doctrine of Faith, and publicly professing their assent thereto; not scandalous in life, and solemnly owning the Covenant before the Church, wherein they give up themselves and their children to the Lord, and subject themselves to the Government of Christ in the Church, their children are to be Baptised.  
6 Such Church-members, who either by death, or some other extraordinary Providence, have been inevitably hindered from public acting as aforesaid, yet have given the Church cause in judgement of charity, to look at them as so qualified, and such as had they been called thereunto, would have so acted, their children are to be Baptised.  
7 The members of Orthodox Churches, being found in the Faith, and not scandalous in life, and presenting due testimony thereof; these occasionally coming from one Church to another, may have their children Baptised in the church whither they come, by virtue of communion of churches: but if they remove their habitation, they ought orderly to covenant and subject themselves to the Government of Christ in the church where they settle their abode, and so their children to be Baptised. It being the church's duty to receive such unto communion, so far as they are regularly fit for the same.  
The Confirmation of these Propositions from the Scripture followeth.  
Proposition First.  
They that according to Scripture are members of the visible Church, are the subjects of Baptism.  
The truth hereof may appear by the following evidences from the word of God.  
1. When Christ saith, Go ye therefore and teach, or (as the Greek is) disciple all Nations, Baptising them, Mat. 28.19 he expresseth the adequate subject of Baptism, to be disciples, or discipled one's. But disciples there is the same with members of the visible church:  
For the visible Church is Christ's school, wherein all the members stand related and subjected to him, as their Master and Teacher, and so are his scholars or disciples, and under his teaching, as verse 20. And it is that visible spiritual Kingdom of Christ, which he there from his Kingly power, ver: 18. sendeth them to set up and administer in ver: 19 the subjects whereof are under his Laws and Government: verse 20. Which subjects (or members of that Kingdom i.e. of the visible church) are termed disciples verse 19 Also in the Acts of the Apostles (the story of their accomplishment of that commission) disciples are usually put for members of the visible church: Acts 1.15 In the mids of the disciples: who with others added to them, are called the church, Acts 2: 47: The members whereof are again called disciples, Acts 6: 1, 2. Acts 9; 1,— against the disciples of the Lord, i. e against the church of God. 1 Cor. 15 9 Gal. 1.13 Acts 9 26 He assayed to join himself to the disciples. The disciples at Lystra, Iconiem and Antioch, Acts 14 21▪ 22 are called the church in each of those places verse 23 So the church verse 27 the disciples verse 28. Acts 18.22 the church at Caesarea; Acts 21.16 the disciples of Caesarea: So Acts 18 23 with chap. 15.41. and Gal. 1.2. Acts 18.27 and chap. 20 1 with verse 17.28. From all which it appeareth that disciples in Mat. 28.19 and members of the visible church, are terms equivalent: and disciples being there by Christ himself made the subjects of Baptism, it follows that the members of the visible Church are the subjects of baptism.  
2. Baptism is the seal of first entrance or admission into the visible church; as appeareth from those texts 1 Cor: 12: 13. Baptised into one body, i e. our entrance into the body or church of Christ, is sealed by Baptism: and Rom; 6 3, 5 Gal. 3: 27. where it is showed that Baptism is the Sacrament of union or of engrafting into Christ the head, and consequently into the church his body & from the Apostles constant practice in baptising persons upon their first coming in, or first giving up themselves to the Lord and them. Acts 8.12. & 16.15, 33. & 18.8. and in Acts 2.41, 42. they were baptised at their first adding to the church, or admission into the Apostles fellowship, wherein they afterward continued. And from its answering unto circumcision, which was a seal of initiation or admission into the church; Hence it belongs to all and only those that are entered into, that are within, or that are members of the visible church.  
3. They that according to Scripture are members of the visible Church, they are in Corenant. For it is the Covenant that constituteth the Church, Deut 29.12, 13. They must enter into covenant, that they might be established the people or Church of God. Now the initiatory seal is affixed to the Covenant and appointed to run parallel therewith, Gen. 17.7, 9, 10, 11. so circumcision was: and hence called the covenant Gen. 17.13. Acts 7.8. and so Baptism is, being in like manner annexed to the promise or Covenant, Acts 2.38, 39 and being the seal that answereth to circumcision; Col: 2.11, 12.  
4. Christ doth Sanctify and cleanse the Church by the washing of water, i e, by Baptism Eph. 5.25.26 Therefore the whole Church and so all the members thereof (who are also said in Scripture to be Sanctified in Christ Jesus, 1 Cor: 1.2.) are the subjects of Baptism: And although it is the invisible church, unto the spiritual and eternal good whereof, this and all other Ordinances lastly have respect, and which the place mentioned in Eph: 5. may in a special manner look unto, yet it is the visible Church that is the next and immediate subject of the administration thereof.  
For the subject of visible external ordinances to be administered by men, must needs be visible. And so the Apostles Baptised sundry persons, who were of the visible, but not of the invisible Church, as Simon Magus, Anamias and Sapphira, and others.  
And these are visibly Purchased and Sanctified by the blood of Christ, the Blood of the covenant, Acts 2●. 28. Heb 10.29. Therefore the visible seal of the covenant and of cleansing by Christ's blood belongs to them.  
5. The Circumcision is often put for the whole Jewish Church or for the members of the visible Church under the Old Testament. Those within are expressed by [the circumcised] and those without by [the uncircumcised.] Rom: 15.8. & 3.30. Eph: 2, 11. Judg: 14.3. & 15.18. 1 San: 14.6 & 17.26, 36. Jer 9, 25, 26. Hence by proportion Baptism (which is our Gospel circumcision, Col: 2.11.12.) belongs to the whole visible Church under the new Testament. Actual and personal circumcision was indeed proper to the males of old, females being but inclusively and virtually circumcised, and so counted of the circumcision: but the Lord hath taken away that difference now, and appointed Baptism to be personally applied to both sexes: Act: 8.12. & 16.15. Gal: 3 28. So that every particular member of the visible Church is now a subject of Baptism. We conclude therefore that Baptism pertains to the whole visible Church, and to all and every one therein, and to no other.  
Proposition 2d.  
The members of the visible Church according to Scripture, are confederate visible believers, in particular Churches, and their infant-seed, i, e, children in minority, whose next parents, one or both, are in Covenant.  
Sundry particulars are comprised in this proposition, which we may consider and confirm distinctly.  
Adult persons who are members of the visible Church, Partic: 1 are by rule confederate visible believers: Acts: 5.14. believers were added to the Lord The believing Corinthians were members of the Church there Acts 18: 8 with 1 Cor 1.2. & 12.27. The inscriptions of the Epistles written to Churches, and calling the members thereof Sants, and faithful, show the same thing, Eph 1.1. Phi 1.1. Col, 1.2. And that consederation, i, e. covenanting explicit or implicit, [the latter preserveth the essence of confederation the former is duty and most desirable) is necessary to make one a member of the visible Church, appears. 1. Because the Church is constituted by Covenant: for there is between Christ and the Church the mutual engagement and relation of King and subjects, husband and spouse; this cannot be but by Covenant (internal, if you speak of the invisible Church, external of the visible) a church is a company that can say, God is our God and we are his people, this is from the covenant between God and them. Deut 29, 12, 13, Ezek: 16, 8. 3. The church of the old Testament was the church of God by covenant Gen 17, Deut 29 and was reform still by renewing of the covenant 2 chron 15, 12. & 23, 16: & 34, 31 32 Neh: 9 38: Now the churches of the Gentiles under the new Testament stand upon the same basis or root with the church of the Old Testament, & therefore are constituted by Covenant, as that was Rom: 11.17.18. Eph: 2 11, 12, 19 & 3: 6. Heb: 8: 10, 3. Baptism enters us into the Church Sacramentally, i, e, by sealing the Covenant. The Covenant therefore is that which constitutes the Church and infers membership, and is the Vow in Baptism commonly spoken of.  
The members of the visible Church are such as are confederate in Particular Churches. Partic: 2 It may be minded that we are here speaking of Members so stated in the visible Church, as that they are Subjects to whom Church ordinances may regularly be administered, and that according to ordinary dispensation. For were it granted that the Apostles and Evangelists did sometimes Baptise such, as were not Members of any Particular Church, yet their extraordinary office, large Power and commission renders them not imitable therein by ordinary Officers. For than they might Baptise in private without the presence of a Christian assembly, as Philip did the Eunuch. But that in ordinary dispensation the Members of the visible Church according to Scripture, are such as are Members of some particular Church, appears, 1. Because the visible believer that professedly Covenants with God, doth therein give up himself to wait on God in all his ordinances. Deut 26: 17, 18. Math: 28, 19, 20. But all the Ordinances of God are to be enjoyed only in a particular Church. For how often do we find in the Scripture that they came together into one place (or met as a congregational particular Church) for the observation and enjoyment of the Ordinances Acts: 2: 1, 44, 46. & 4, 31: & 11.26. & 20: 7. 1 Cor 5: 4. & 11.18.20: 33 & 14: 23. _____ 2. The Apostle in his Epistles writing to Saints or Believers, writes to them as in particular Churches. 1 Cor 1: 2. Eph: 1. 1. Phil: ●: 1. Col. 1.2. And when the story of the Acts speaks of Disciples other places show that those are understood to be Members of particular Churches, Acts 18.23. with Gal: 1: 2. Acts 21 16. with Chap 18: 22 Acts: 11.26. & 14: 22, 23,27,28. All which shows that the Scripture acknowledgeth no settled orderly estate of visible believers in Covenant with God, but only in particular Churches. 3. The members of the visible Church are Disciples, as was above cleared: now Disciples are under Discipline and liable to Church-censures: for they are stated subjects of Christ's Laws and Government, Mar: 28.19, 20. but Church Government and censures are extant now in ordinary dispensation, only in a particular Church. Mat 18.17. 1. Cor: 5.4.  
The Infant-seed of confederate visible believers are also members of the visible Church, Partic: 3 The truth of this is evident from the Scriptures and reasons following.  
1 The covenant of Abraham as to the substance thereof, viz, Argum: 1 that whereby God declares himself to be the God of the faithful & their seed, Gen: 17.7. continues under the Gospel, as appears. 1 Because the Believing inchurched Gentiles under the new Testament, do stand upon the same root of covenanting Abraham; which the Jews were broken off from, Rom 11, 16, 17 18. 2 Because Abraham in regard of that Covenant was made a Father of many nations, Gen: 17.4, 5. even of Gentiles as well as Jews, under New-Testament as well as Old, Rom: 4.16 17. Gal 3, 29, i, e, in Abraham as a pattern and root, God (not only showed how he Justifies the believer, Gal: 3, 6, 9 Rom: 4. but also) conveied that covenant to the faithful and their seed in all nations, Luk: 19.9. If a Son: of Abraham, than Salvation, i, e: the Covenant-dispensation of Salvation is come to his house. 3. As that covenant was communicated to proselyte Gentiles under the Old Testament, so its communication to the inchurched Gentiles under the new Testament is clearly heldforth in divers places Gal: 3.14 the blessing of Abraham compriseth both the internal benefits of Justification by faith &c which the Apostle is there treating of; and the external dispensation of Grace in the visible church to the faithful & their seed, Gen: 28 4. but the whole Blessing of Abraham, and so the whole covenant) is come upon the Genitles through Jesus Christ. Eph: 2.12, 19 They had been strangers, but now were no more strangers from the covenants of promise i, e, from the covenant of grace, which had been often renewed, especially with Abraham and the house of Israel, and had been in the external dispensation of it, their peculiar portion, so that the Ephesians, who were a far off, being now called and made nigh, v. 13-17. they have the promise or the Covenant of promise to them and to their Children, according to Acts: 2, 39 and so are partakers of that Covenant of Abraham, that we are speaking of.  
Eph: 3,6. The inchurched Gentiles are put into the same inheritance for substance (both as to invisible & visible benefits according to their respective conditions) are of the same body, and partakers of the same promise with the Jews, the Children of Abraham, of old. The same may be gathered from Gen: 9, 27. Mat 8 11, & 21, 43.4. Sundry Scriptures which extend to Gospel-times do confirm the same interest to the seed of the faithful which is held forth in the covenant of Abraham, and consequently do confirm the continuance of that covenant: as Exod: 20: 6. there in the sanction of a moral and perpetual Commandment, and that respecting Ordinances, the portion of the church, God declareth himself to be a God of mercy, to them that love him, and to their seed after them in their generations: consonant to Gen: 17.7. compare herewith Psal. 105.8, 9 & Deut. 7.9.  
Deut. 30.6. The grace signified by circumcision is there promised to Parents and children, importing the covenant to both, which circumcision sealed, Gen: 17. and that is a Gospel-promise, as the Apostles citing part of that context as the voice of the Gospel, shows Rom: 10, 6-8. with Deut: 30, 11-14. and it reacheth to the Jews in the latter days, ver. 15.  
isaiah: 65 23. In the most Glorious Gospel-state of the church, ver. 17-19. the blessing of the Lord is the promised portion of the offspring or Children, as well as of the faithful parents so isaiah: 44.3, 4. _____ Isai: 59.20, 21. Ezek: 37 25, 26. at the future calling of the Jews, which those texts have reference to, (Rom: 11.26. Ezek: 37. 19-22, 23 24.) their Children shall be under the promise or Covenant of special Grace to be conveyed to them in the Ordinances, Isai: 59.21. and be subjects of David, i, e, Christ their King Ezek 37.25. and have a portion in his Sanctuary, vers 26. and this according to the tenor of the ancient covenant of Abraham, whereby God will be their God (viz. both of parents and Children) and they shall be his People, vers: 26,27. Now although more abundant fruits of the Covenant may be seen in those times, and the Jews then may have more abundant Grace given to the body of them to continue in the Covenant, yet the tenor and frame of the Covenant itself is one and the same, both to Jews, and Gentiles under the New-Testament; Gal: 3.28, Coll: 3.11. _____ Heb. 8.10. The house of Israel, i, e, the Church of God both among Jews and Gentiles under the new Testament, have that Covenant made with them, the sum whereof is, I will be their God and they shall be my people: which is a renewing of that Covenant of Abraham in Gen 17. (as the same is very often over in those terms renewed in Scripture, and is distinguished from the Law, Gal: 3 16, 17. Heb 8.9) wherein is implied Gods being a God to the seed as well as parents, and taking both to be his People, though it be not expressed: even as it is often plainly implied in that expression of the Covenant in other places of Scripture: Deut. 29.13. Jer. 31.1. & 32.38, 39, & 24: 7. & 30 22, 20. Ezek: 37.27, 25. Also the writing of the Law in the heart, in Heb: 8: 10. is that heart circumcision which Deut: 30 6. extends both to parents and seed. And the term, House of Israel, doth according to Scripture-use fitly express and take in (especially as to the external administration of the Covenant) both parents and Children: among both which are found that elect and saved number, that make up the invisible Israel compare Jer: 13.11. & 9.26. Isai. 5 7. Hos: 1.6 Ezk: 39.25. Neither may we exclude the least in age from the good of that promise, Heb 8: 11, (they being sometimes pointed to by that phrase, from the least to the greatest, Jer. 44.12. with verse 7.) no more than the least in other respects; compare Isa. 54.13.  
In Acts 2.39. at the passing of those Jews into New Testament Church estate, the Lord is so far from repealing the Covenant-interest that was granted unto children in the former Testament, or from making the children there losers by their Parent's faith, that he doth expressly renew the old grant, and tells them that the promise or covenant (for the promise and the covenant are terms that do mutually infer each other; compare Acts 3.25. Gal. 3.16, 17, 18, 29. Rom. 4.16. Heb. 6 17) is to them and to their children: and the same is asserted to be the appointed portion of the far off Gentiles, when they should be called. By all which it appeareth, that the covenant of Abraham, Gen. 17.7. whereby God is the God of the faithful and their seed, continues under the Gospel.  
Now if the seed of the faithful be still in the covenant of Abraham, than they are members of the visible Church; 1. Because that covenant of Abraham, Gen. 17.7. was properly church-covenant, or the covenant which God makes with his visible church, i. e. the covenant of grace considered in the external dispensation of it, and in the promises and privileges that belong to that dispensation. For many were taken into that covenant, that were never of the invisible church: and by that covenant, the family of Abraham, as also by the renewing thereof, the house of Israel afterward were established the visible church of God, Gen. 17. and Deut. 29 12, 13. and from that covenant men might be broken off, Gen. 17: 14. Rom. 11.17, 19 and to that covenant, Circumcision, the badge of church-membership, was annexed. Therefore the covenanties therein were & are church-members. 2. Because in that covenant, the seed are spoken of in terms describing or inferring church-membership, as well as their parents: for they have God for their God, and are his people, as well as the parents, Gen. 17 7, 8. with Deut: 29: 11, 13. They have the covenant made with them, Deut 29: 14, 15. and the covenant is said to be between God & them (between me & thee, and between thy seed after thee: so the Hebrew runs) Gen: 17: 7. They are also in that covenant appointed to be the subjects of the initiatory seal of the covenant, the seal of membership, Gen. 17: 9, 10, 11. Therefore the seed are according to that covenant, members of the visible church, as well as their parents.  
Such seed or children are federally holy, 1 Cor. 7.14. Argum: 2 The word [holy] as applied to any sort of persons, is never in Scripture used in a lower sense than for federal or covenant-holiness, (the covenant-holiness of the visible Church;) but very often in that sense, Ezra 9: 2. Deut: 7: 6. & 14: 2, 21: & 26: 19: & 28: 9: Exod: 19: 6: Dan: 8: 24: & 12: 7: Rom: 11: 16: So that to say they are holy in this sense, viz. by covenant-relation and separation to God in his Church, is as much as to say, they are in the covenant of the visible church, or members of it.  
From Mark 10: 14, 15, 16: Mat 19: 14: Argum: 3 children's membership in the visible Church, is either the next and immediate sense of those words of Christ, Of such is the kingdom of heaven; and so the kingdom of heaver, or of God, is not rarely used in other Scriptures to express the visible church, or church-estate, Mat. 25: 1: & 21: 43: & 8.11, 12: or it evidently follows from any other sense that can rationally be given of the words. For those may not be denied a place and portion in the visible church, whom Christ affirms to have a portion in the kingdom either of invisible grace, or of eternal glory: Nor do any in ordinary course pass into the Kingdom of Glory hereafter, but through the Kingdom of Grace in the visible Church here. Add also, that Christ there graciously invites and calls little children to him, is greatly displeased with those that would hinder them, asserts them, notwithstanding their infancy, to be exemplary in receiving the kingdom of God, embraceth them in his arms, and blesseth them: all which shows Christ's dear affection to, and owning of the children of the Church, as a part of his kingdom; whom we therefore may not disown, lest we incur his displeasure, as the Disciples did.  
Such seed or children are disciples according to Mat 28: 19: Argum: 4 as appears, 1. Because subjects of Christ's Kingdom are equivalent with disciples there, as the frame of that Text shows, verse 18, 19, 20. but such children are subjects of Christ's Kingdom, or of the kingdom of heaven, Mat: 19: 14: In the discipling of all Nations intended in Mat. 28.19. the kingdom of God, which had been the portion of the Jews, was communicated to the Gentiles, according to Mat. 21.43. But in the kingdom of God these children have an interest or portion, Mark 10.14. 2. The Apostles in accomplishing that commission, Mat. 28.19. did disciple some children, viz. the children of discipled parents, Acts 2.39. & 15.10. They are there called and accounted disciples, whom the false teachers would have brought under the yoke of circumcision after the manner of Moses, verse 1, 5. But many of those were children; Exod. 12.48. Acts 21.21. Lydia and her household, the Jailor and all his, were discipled and baptised, Acts 16.15, 31 33. Paul at Corinth took in the children into the holy school of Christ, 1 Cor 7.14. 3. Such children belong to Christ; for he calls them to him as his, to receive his blessing, Mark 10. 13-16. They are to be received in his Name, Mark 9.37. Luke 9 48. They have a part in the Lord, Jost. 22.24.25. therefore they are disciples: for to belong to Christ, is to be a disciple of Christ, Mark 9.41. with Mat. 10.42. Now if they be disciples, than they are members of the visible church, as from the equivalency of those terms was before showed.  
The whole current and harmony of Scripture shows, Argum: 5 that ever since there was a visible church on earth, the children thereof have by the Lord's appointment been a part of it. So it was in the Old, and it is and shall be so in the New Testament. Eve, the mother of all living, hath a promise made Gen. 3.15. not only of Christ the head-seed, but through him also of a Church-seed, to proceed from her in a continued lineal succession, which should continually be at visible enmity with, and stand at a distance, or be separated from the seed of the Serpent. Under that promise made to Eve and her seed, the children of Adam are born, and are a part of the Church in Adam's family: even Cain was so, Gen. 4.1, 3. till cast out of the presence of God therein, verse 14. being now manifestly one of the seed of the Serpent, 1 John 3.12. and so becoming the father of a wicked unchurched race. Burden God appointed unto Eve another, viz: Seth, in whom to continue the line of her Church-seed, Gen 4.25. How it did continue in his seed in their generations, Genes: 5th showeth. Hence the children of the Church are called Sons of God, (which is as much as members of the visible Church) in contradistinction to the daughters of men, Gen. 6 2. If righteous Noah be taken into the Ark (than the only preserving place of the Church) his children are taken in with him, Gen. 7.1. though one of them, viz. Ham, after proved degenerate and wicked; but till he so appears, he is continued in the Church with his Brethren: So Gen. 9.25, 26, 27. as the race of Ham or his son Canaan (parent and children) are cursed; so Shem (parent and children) is blessed, and continued in the place of blessing, the Church: As Japhet also, or Iaphet's posterity (still parent and children) shall in time be brought in. The holy line mentioned in Gen. 11. 10-26 shows how the Church continued in the seed of Shem from him unto Abraham. When that race grew degenerate, Iosh. 24.2. then God called Abraham out of his country, and from his kindred, and established his covenant with him, which still took in parents and children, Gen. 17.7, 9 So it did after in the house of Israel, Deut. 29.11, 12, 13. and when any eminent restauration or establishment is promised to the Church, the children thereof are still taken in, as sharers in the same, Psal 102.16, 28. & 69.35, 36. Jerem; 32: 38, 39 Isa: 65: 18, 19, 23. Now when Christ comes to set up the Gospel-administration of his Church in the New Testament, under the term of the kingdom of heaven, Mat: 3: 2. & 11.11. he is so far from taking away child's portion and membership therein, that himself asserts it, Mat: 19: 14. The children of the Gentile, but now believing Corinthians, are holy, 1 Cor: 7: 14. The Apostle writing to the Churches of Ephesus and Colosse, speaks to children, as a part thereof, Eph: 6: 1. Col. 3: 20. The inchurched Romans, and other Gentiles, stand on the root of covenanting Abraham, and in the Olive or visible Church, they and their children, till broken off (as the Jews were) by positive unbelief or rejection of Christ, his Truth or Government, Rom. 11 13, 16, 17, 22. The children of the Jews, when they shall be called, shall be as aforetime in Church-estate, je: 30.20. with 31.1 Ezekiel 37 25-28 From all which it appears, that the series or whole frame and current of Scripture-expressions doth hold forth the continuance of children's membership in the visible church from the beginning to the end of the world.  
The seed or children who become members together with their Parents, Partic: 4 (i.e. by means of their parents covenanting) are children in minority. This appears, 1. Because such children are holy by their parents covenanting, who would else be unclean, 1 Cor. 7.14 but they would not else necessarily be unclean, if they were adult; for than they might act for themselves, and so be holy by their personal covenanting: Neither on the other hand would they necessarily be holy, if adult, (as he asserts the children there to be) for they might continue Pagans: Therefore the Apostle intends only infants or children in minority. 2. It is a principle that carries evidence of light and reason with it, as to all transactions, Civil and Ecclesiastical, that if a man be of age he should answer for himself, John 9.21. They that are come to years of discretion, so as to have knowledge and understanding, fit to act in a matter of that nature, are to covenant by their own personal act, Neh. 10.28, 29. Isa. 44 5, 3. They that are regularly taken in with their parents, are reputed to be visible entertainers of the covenant, and avouchers of God to be their God, Deut: 26.7, 18. with Deut. 29.11, 12 But if adult children should, without regard to their own personal act, be taken in with their parents, than some might be reputed entertainers, that are manifest rejecters of the covenant: for so an adult son or daughter of a godly parent may be.  
It is requisite to the membership of children, Partic: 5 that the next parents, one or both, be in covenant. For although after-generations have no small benefit by their pious Ancestors, who derive federal holiness to their succeeding generations, in case they keep their standing in the covenant, and be not apostates from it; yet the piety of Ancestors sufficeth not, unless the next parent continue in covenant, Rom. 11 22. 1. Because if the next parent be cut or broken off, the following seed are broken off also, Exod: 20.5. Rom. 11 17, 19, 20. as the Gentile believing parents and children were taken in; so the Jews, parents and children, were then broken off. 2. One of the parents must be a believer, or else the children are unclean, 1 Cor. 7 14.3. If children may be accounted members and baptised, though the next parents be not in covenant, than the Church should be bound to baptise those, whom she can have no power over, nor hope concerning, to see them brought up in the true Christian Religion, and under the Ordinances: For the next parents being wicked, and not in covenant, may carry away, and bring up their children to serve other Gods. 4. If we stop not at the next parent, but grant that Ancestors may, notwithstanding the apostasy of the next parents, convey membership unto children, than we should want a ground where to stop, and then all the children on earth should have right to membership and Baptism.  
Proposition 3 d.  
The Infant-seed of confederate visible Believers, are members of the same Church with their parents, and when grown up, are personally under the Watch, Discipline and Government of that Church.  
1. That they are members of the same Church with their parents, appears; 1. Because so were Isaac and Ishmael of Abraham's Family-church, and the children of Jews and Proselytes of Israel's National Church: and there is the same reason for children now to be of the same Congregational Church with their parents. Christ's care for children, and the scope of the Covenant, as to obligation unto Order and Government, is as great now, as then. 2. Either they are members of the same Church with their parents, or of some other Church, or Non-members: But neither of the latter; therefore the former. That they are not Non-members, was before proved in Propos. 2. Partic. 3. and if not members of the same Church with their parents, then of no other. For if there be not reason sufficient to state them members of that Church where their parents have covenanted for them, and where ordinarily they are baptised and do inhabit, then much less is there reason to make them members of any other: and so they will be members of no particular Church at all; and it was before showed, that there is no ordinary and orderly standing estate of Church-members, but in some particular Church. 3. The same covenant-act is accounted the act of parent and-childe: but the parents covenanting rendered himself a member of this particular Church; Therefore so it renders the child also. How can children come in with and by their parents, and yet come into a Church, wherein and whereof their parents are not, so as that they should be of one Church, and the parents of another? 4. Children are in an orderly and regular state: for they are in that state, wherein the order of God's Covenant, and his institution therein, hath placed them; they being members by virtue of the Covenant of God. To say their standing is disorderly, would be to impute disorder to the order of God's Covenant, or irregularity to the Rule. Now all will grant it to be most orderly and regular, that every Christian be a member in some particular Church, and in that particular Church, where his regular habitation is; which to children usually is, where their parents are. If the Rule call them to remove, than their membership ought orderly to be translated to the Church, whither they remove. Again, order requires that the child, and the power of government over the child, should go together. It would bring shame and confusion for the child to be from under government, Prov. 29.15. and Parental and Ecclesiastical government concurring, do mutually help and strengthen each other. Hence the parent and the child must be members of the same Church; unless the child be by some special providence so removed, as that some other person hath the power over him.  
2. That when these children are grown up, they are personally under the Watch, Discipline and Government of that Church, is manifest: for, 1. Children were under Patriarchal and Mosaical discipline of old, Gen. 18 19 & 21.9, 10, 12. Gal. 5.3. and therefore under Congregational discipline now. 2. They are within the Church, or members thereof, (as hath been, and after will be further proved) and therefore subject to Church-judicature, 1 Cor. 5.12. 3. They are disciples, and therefore under discipline in Christ's school, Matth. 28.19, 20. 4. They are in Church-covenant, therefore subject to Church-power, Gen: 17.7. with Chap. 18.19. 5. They are subjects of the kingdom of Christ, and therefore under the laws and government of his Kingdom, Ezek. 37.25, 26. 6. Baptism leaves the baptised (of which number these children are) in a state of subjection to the authoritative teaching of Christ's Ministers, and to the observation of all his commandments, Mat. 28.19, 20. and therefore in a state of subjection unto Discipline. 7. Elders are charged to take heed unto, and to feed (i. e. both to teach and rule, compare Ezek. 34.3, 4.) all the flock or Church, over which the holy Ghost hath made them overseers, Acts 20.28. That children are a part of the flock, was before proved: and so Paul accounts them, writing to the same flock or Church of Ephesus, Eph 6.1. 8. Otherwise Irreligion and Apostasy would inevitably break into Churches, and no Churchway left by Christ to prevent or heal the same: which would also bring many Church-members under that dreadful judgement of being let alone in their wickedness, Hosea 4.16, 17.  
Proposition. 4 th'.  
These Adult persons are not therefore to be admitted to full Communion, merely because they are and continue members, without such further qualifications, as the Word of God requireth thereunto.  
The truth hereof is plain, 1. From 1 Cor. 11.28, 29. where it is required, that such as come to the Lords Supper, be able to examine themselves, and to discern the Lords body; else they will eat and drink unworthily, and eat and drink damnation, or judgement, to themselves, when they partake of this Ordinance. But mere membership is separable from such ability to examine one's self, and discern the Lords body: as in the children of the covenant that grow up to years is too often seen. 2. In the Old Testament, though men did continue members of the Church, yet for ceremonial uncleanness they were to be kept from full communion in the holy things, Levit. 7, 20, 21. Numb. 9.6, 7. & 19.13, 20. yea and the Priests and Porters in the Old Testament had special charge committed to them, that men should not partake in all the holy things, unless duly qualified for the same, notwithstanding their membership, 2 Chron. 23.19. Ezekiel 22.26. & 44.7, 8, 9, 23. and therefore much more in these times, where moral funess' and spiritual qualifications are wanting, membership alone is not sufficient for full communion. More was required to adult persons eating the Passeover, then mere membership: therefore so there is now to the Lords Supper. For they were to eat to the Lord, Exodus 12.14. which is expounded in 2 Chron. 30. where, keeping the Passeover to the Lord, verse 5. imports and requires exercising Repentance, verse 6, 7. their actual giving up themselves to the Lord, verse 8. heart-preparation for it, verse 19 and holy rejoicing before the Lord, verse 21, 25. See the like in Ezra 6.21, 22. 3. Though all members of the Church are subjects of Baptism, they and their children, yet all members may not partake of the Lords Supper, as is further manifest from the different nature of Baptism and the Lords Supper. Baptism firstly and properly seals covenant-holiness, as circumcision did, Gen. 17. Church-membership, Rom: 15.8. planting into Christ, Rom. 6. and so members, as such, are the subjects of Baptism, Matth. 28.19. But the Lord's Supper is the Sacrament of growth in Christ, and of special communion with him, 1 Cor. 10.16. which supposeth a special renewing and exercise of Faith and Repentance in those that partake of that Ordinance. Now if persons, even when adult, may be and continue members, and yet be debarred from the Lords Supper, until meet qualifications for the same do appear in them; then may they also (until like qualifications) be debarred from that power of Voting in the Church, which pertains to Males in full communion. It seems not rational, that those who are not themselves fit for all Ordinances, should have such an influence referring to all Ordinances, as Voting in Election of Officers, Admission and Censures of Members, doth import. For how can they who are not able to examine and judge themselves, be thought able and fit to discern and judge in the weighty affairs of the house of God? 1 Cor. 11.28, 31. with 1 Cor. 5. 12.  
Proposition 5 th'.  
Church-members who were admitted in minority, understanding the Doctrine of Faith, and publicly professing their assent thereto; not scandalous in life, and solemnly owning the Covenant before the Church, wherein they give up themselves and their children to the Lord, and subject themselves to the Government of Christ in the Church, their children are to be Baptised.  
This is evident from the Arguments following.  
These children are partakers of that which is the main ground of baptising any children whatsoever, Argum: 1 and neither the parents nor the children do put in any bar to hinder it.  
1. That they partake of that which is the main ground of baptising any, is clear; Because interest in the Covenant is the main ground of title to Baptism, and this these children have. 1. Interest in the covenant is the main ground of title to Baptism; for so in the Old Testament this was the ground of title to Circumcision, Gen 17.7, 9, 10, 11. to which Baptism now answers, Col. 2.11, 12. and in Acts 2.38, 39 they are on this ground exhorted to be baptised, because the promise or covenant was to them and to their children. That a member, or one in covenant, as such, is the subject of Baptism, was further cleared before in Propos. 1.2. That these children have interest in the covenant, appears; Because if the parent be in covenant, the child is also: for the covenant is to parents and their seed in their generations, Gen: 17.7, 9 The promise is to you and to your children, Acts 2.39. If the parent stand, in the Church, so doth the child, among the Gentiles now, as well as among the jews of old, Rom: 11.16, 20, 21, 22. It is unheard of in Scripture, that the progress of the covenant stops at the infant child. But the parents in question are in covenant, as appears. 1. Because they were once in covenant, and never since discovenanted. If they had not once been in covenant, they had not warrantably been baptised; and they are so still, except in some way of God they have been discovenanted, cast out, or cut off from their covenant-relation, which these have not been: neither are persons once in covenant, broken off from it according to Scripture, save for notórious sin, and incorrigibleness therein, Rom 11.20. which is not the case of these parents. 2 Because the tenor of the covenant is to the faithful and their seed after them in their generations, Gen: 17.7 even to a thousand generations, i. e. conditionally, provided that the parents successively do continue to be keepers of the covenant, Exod: 20.6 Deut: 7: 9, 11 Psalm 105: 8. which the parents in question are, because they are not (in Scripture account in this case) forsakers or rejecters of the God and Covenant of their fathers: see Deut: 29.25, 26. 2 Kings 17: 15-20. 2 Chron: 7: 22 Deut: 7: 10.  
2. That these parents in question do not put in any bar to hinder their children from Baptism, is plain from the words of the Proposition, wherein they are described to be such as understand the doctrine of Faith, and publicly profess their assent thereto: therefore they put not in any bar of gross Ignorance, Atheism, Heresy or Infidelity: Also they are not scandalous in life, but solemnly own the covenant before the Church; therefore they put not in any bar of Profaneness, or Wickedness, or Apostasy from the covenant, whereinto they entered in minority. That the infant-childrens in question do themselves put in any bar, none will imagine.  
The children of the parents in question are either children of the covenant, Argum: 2 or strangers from the covenant, Eph: 2: 12. either holy or unclean, 1 Cor: 7: 14. either within the Church or without, 1 Cor: 5: 12, either such as have God for their God, or without God in the world, Eph: 2: 12. But he that considers the Proposition, will not affirm the latter concerning these children: and the form, being granted, infers their right to Baptism.  
To deny the Proposition, Argum: 3 would be, 1. To straiten the grace of Christ in the Gospel-dispensation, and to make the Church in New Testament-times in a worse case, relating to their children successively, than were the Jews of old. 2. To render the children of the Jews when they shall be called, in a worse condition then under the legal administration; contrary to Jer: 30: 20. Ezekiel 37: 25, 26. 3. To deny the application of the initiatory Seal to such as regularly stand in the Church and Covenant, to whom the Mosaical dispensation, nay the first institution in the covenant of Abraham, appointed it to be applied, Gen: 17: 9, 10. John 7.22, 23. 4. To break God's covenant by denying the initiatory Seal to those that are in covenant, Gen: 17: 9, 10, 14.  
Confederate visible Believers, though but in the lowest degree such, Argum: 4 are to have their children baptised; witness the practice of John Baptist, and the Apostles, who baptised persons upon the first beginning of their Christianity. But the parents in question are confederate visible Believers, at least in some degree: For, 1. Charity may observe in them sundry positive Arguments for it; witness the terms of the Proposition, and nothing evident against it. 2. Children of the godly qualified but as the persons in the Proposition, are said to be faithful, Tit: 1.6. 3. Children of the Covenant as the Parents in question are) have frequently the beginning of grace wrought in them in younger years, as Scripture and experience shows: Instance, Joseph, Samuel David, Solomon, Abijah Josiah, Daniel, John Baptist and Timothy. Hence this sort of persons showing nothing to the contrary, are in charity, or to Ecclesiastical reputation, visible Believers. 4. They that are regularly in the Church (as the Parents in question be) are visible Saints in the account of Scripture (which is the account of truth:) for the Church is, in Scripture-account, a company of Saints, 1 Cor: 14: 33. & 1.2. 5. Being in covenant and baptised, they have Faith and Repentance indefinitely given to them in the Promise, and sealed up in Baptism, Deut. 30: 6. which continues valid, and so a valid testimony for them, while they do not reject it. Yet it doth not necessarily follow, that these persons are immediately fit for the Lords Supper; because though they are in a latitude of expression to be accounted visible Believers, or in numero fidelium, as even infants in covenant are, yet they may want that ability to examine themselves, and that special exercise of Faith, which is requisite to that Ordinance; as was said upon Propos 4 th'.  
The denial of Baptism to the children in question, Argum: 5 hath a dangerous tendency to Irreligion and Apostasy; because it denies them, and so the children of the Church successively, to have any part in the Lord; which is the way to make them cease from fearing the Lord, Josh 22.24, 25, 27. For if they have a part in the Lord, i. e. a portion in Israel, and so in the Lord the God of Israel, than they are in the Church, or members of it, and so to be baptised, according to Propos. 1. The owning of the children of those that successively continue in covenant to be a part of the Church, is so far from being destructive to the purity and prosperity of the Church, and of Religion therein, (as some conceive) that this imputation belongs to the contrary Tenet. To seek to be more pure than the Rule, will ever end in impurity in the issue. God hath so framed his covenant, and consequently the constitution of his Church thereby, as to design a continuation and propagation of his Kingdom therein, from one generation to another. Hence the covenant runs to us and to our seed after us in their generations. To keep in the line, and under the influence and efficacy of this covenant of God, is the true way to the Church's glory: To cut it off and disavow it, cuts off the prosperity of Zion, & hinders it from being (as in the most glorious times it shall be) an eternal excellency, and the joy of many generations. This progress of the covenant establisheth the Church, Deut. 29 13. Jer. 30.20. The contrary therefore doth disestablish it. This obligeth and advantageth to the conveyance of Religion down to after-generations; the care whereof is strictly commanded, and highly approved by the Lord, Psal: 78.4, 5, 6, 7. Gen. 18.19. This continues a nursery still in Christ's Orchard or Vineyard, Isa. 5.1, 7. the contrary neglects that, and so lets the whole run to ruin. Surely God was an holy God, and loved the purity and glory of the Church in the Old Testament: but then he went in this way of a successive progress of the covenant to that end, Jer. 13.11. If some did then, or do now decline to unbelief and apostasy, that doth not make the faith of God in his covenant of none effect, or the advantage of interest therein inconsiderable: yea the more holy, reforming and glorious that the times are or shall be, the more eminently is a successive continuation and propagation of the Church therein designed, promised and intended, Isa 60.15. & 59.21. Ezek. 37.25 28. Ps. 102. 16-28. Jer. 32.39.  
The parents in question are personal, immediate, Argum: 6 and yet-continuing members of the Church.  
1. That they are personal members, or members in their own persons, appears, 1. Because they are personally holy, 1 Co. 7 14. not parents only, but [your children] are holy. 2. They are personally baptised, or have had Baptism, the seal of membership, applied to their own persons: which being regularly done, is a divine testimony that they are in their own persons members of the Church. 3 They are personally under discipline, and liable to Church-censures in their own persons; vide Propos. 3. 4. They are personally (by means of the covenant) in a visible state of salvation. To say they are not members in their own persons, but in their parents, would be as if one should say, They are saved in their parents, and not in their own persons. 5. When they commit iniquity, they personally break the covenant; therefore are personally in it, Jer. 11.2, 10. Ezek. 16.  
2. By the like Reasons it appears that children are immediate members, as to the essence of membership, (i. e. that they themselves in their own persons are the immediate subjects of this adjunct of Church-membership) though they come to it by means of their parents covenanting. For as touching that distinction of mediate and immediate, as applied to membership (which some urge) we are to distinguish 1. between the efficient and the essence of membership: 2. between the instrumental efficient or means thereof, which is the parents profession and covenanting; and the principal efficient, which is divine Institution. They may be said to be mediate (or rather mediately) members, as they become members by means of their parents covenanting, as an instrumental cause thereof: but that doth nothing vary or diminish the essence of their membership. For divine Institution giveth or granteth a real and personal membership unto them, as well as unto their parents, and maketh the parent a public person, and so his act theirs to that end. Hence the essence of membership, i. e. Covenant-interest, or a place and p●●tion within the visible Church, is really, properly, personally and immediately the portion of the child by divine gift and grant. Josh. 22 25, 27. their children have a part in the Lord, as well as themselves. A part in the Lord there, and Church-membership (or membership in Israel) are terms equivalent. Now the children there, and a part in the Lord, are Subject and Adjunct, which nothing comes between, so as to sever the Adjunct from the Subject; therefore they are immediate subjects of that Adjunct, or immediate members. Again, their visible engraffing into Christ the head, and so into the Church his body, is sealed in their Baptism: but in engraffing nothing comes between the graft and the stock: Their union is immediate; hence they are immediately inserted into the visible Church, or immediate members thereof. The little children in Deut 29.11. were personally and immediately a part of the people of God, or members of the Church of Israel, as well as the parents. To be in covenant, or to be a covenanty, is the formalis ratio of a Church-member. If one come to be in covenant one way, and another in another, but both are in covenant or covenanties, (i. e. parties with whom the covenant is made, and whom God takes into covenant) as the children here are, Gen. 17.7.8. than both are in their own persons the immediate subjects of the formalis ratio of membership, and so immediate members. To act in covenanting, is but the instrumental means of membership and yet children are not without this neither. For the act of the parent (their public person) is accounted theirs, and they are said to enter into covenant, Deut. 29.11, 12. So that what is it that Children want unto an actual, complete, proper, absolute and immediate membership? (so far as these terms may with any propriety or pertinency be applied to the matter in hand.) Is it Covenant-interest, which is the formalis ratio of membership? No, they are in covenant. Is it divine grant and institution, which is the principal efficient? No: he hath clearly declared himself, that he grants unto to the children of his people a portion in his Church, and appoints them to be members thereof. Is it an act of covenanting, which is the instrumental means? No: they have this also reputatively by divine appointment, making the parent a public person, and accounting them to covenant in his covenanting A different manner and means of conveying the covenant to us, or of making us members, doth not make a different sort of membership We now are as truly, personally and immediately members of the body of fallen mankind, and by nature heirs of the condemnation pertaining thereto, as Adam was, though he came to be so by is own personal act, and we by the act of our public person. If a Prince give such Lands to a man and his heirs successively, while they continue loyal; the following heir is a true and immediate owner of that Land, and may be personally does inherited, if disloyal, as well as his father before him. A member is one that is according to Rule (or according to divine Institution) within the visible Church. Thus the child is properly, & personally or immediately. Paul east's all men into two sorts, those within, and those without, i.e. members, and non-members, 1 Cor. 5.12. It seems he knew of no such distinction of mediate and immediate; as puts a medium between these two. Object. If children be complete and immediate members as their parents are, than they shall immediately have all Church-priviledges, as their parents have without any further act or qualification Ans. It followeth not. All privileges that belong to members, as such, do belong to the children as well as the parents: But all Church-priviledges do not so. A member as such, (or all members) may not partake of all privileges; but they are to make progress both in memberly duties and privileges, as their age, capacity and qualifications do fit them for the same.  
3. That their membership still continues in adult age, and ceaseth not with their infancy, appears, 1. Because in Scripture persons are broken off, only for notorious sin or incorrigible impenitency and unbelief, not for growing up to adult age, Rom. 11.20. 2. The Jew children circumcised did not cease to be members by growing up, but continued in the Church, and were by virtue of their membership received in infancy, bound unto various duties, and in special unto those solemn personal professions that pertained to adult members, not as then entering into a new membership, but as making a progress in memberly duties, Deut. 26. 2-10. & 16.16, 17 with Gal. 5.3. 3. Those relations of born-servants and subjects, which the Scripture makes use of to set forth the state of children in the Church by, Leu. 25 41 42. Ezek 37.25 do not, (as all men know) cease with infancy but continue in adult age. Whence also it follows, that one special end of membership received in infancy, is to leave persons under engagement to service and subjection to Christ in his Church, when grown up, when they are fittest for it, and have most need of it. 4. There is no ordinary way of cessation of membership but by Death, Dismission, Excommunication, or Dissolution of the Society: none of which is the case of the persons in question. 5. Either they are when adult, members or non-members: if non-members, than a person admiteed a member and sealed by Baptism, not cast out, nor deserving so to be, may (the Church whereof he was still remaining) become a non-member and out of the Church, and of the unclean world; which the Scripture acknowledgeth not; Now if the parent stand member of the Church, the child is a member also; For now the root is holy, therefore so are the branches, Rom. 11.16. 1 Cor. 7.14. The parent is in covenant, therefore so is the child, Gen. 17.7. and if the child be a member of the visible Church, than he is a subject of Baptism, according to Propos. 1.  
Proposition 6 t.  
Such Church-members, who either by death, or some other extraordinary Providence, have been inevitably hindered from public acting as aforesaid, yet have given the Church cause in judgement of charity, to look at them as so qualified, and such as had they been called thereunto, would have so acted, their children are to be Baptised.  
This is manifest. 1. Because the main foundation of the right of the child to privilege remains, viz: God's institution, and the force of his covenant carrying it to the generations of such as continue keepers of the covenant, i. e. not visibly breakers of it. By virtue of which institution and covenant, the children in question are members, and their membership being distinct from the parent's membership, ceaseth not, but continues notwithstanding the parent's decease or necessary absence: and if members, than subjects of Baptism. 2. Because the parents not doing what is required in the fifth Proposition, is through want of oppotunity; which is not to be imputed as their guilt so as to be a bar to the child's privilege. 3. God reckoneth that is done in his service to which there was manifest desire and endeavour, albeit the acting of it were hindered; as in David to build the Temple, 1 Kings8. 18, 19 in Abraham to sacrifice his Son, Heb. 11. 17. according to that in 2 Cor. 8.12. Where there is a willing mind, it is accepted according to what a man hath, and not according to what he hath not: which is true of this Church-duty, as well as of that of Alms. It is an usual phrase with the Ancients to style such and such Martyrs in voto, and baptised in voto, because there was no want of desire that way, though their desire was not actually accomplished 4. The terms of the Proposition import that in charity, that is here done interpretatively, which is mentioned to be done in the fifth proposition expressly.  
Proposition 7 th'.  
The members of Orthodox Churches, being sound in the Faith, and not scandalous in life, and presenting due testimony thereof; these occasionally coming from one Church to another, may have their children Baptised in the church whither they come, by virtue of Communion of Churches: but if they remove their habitation, they ought orderly to covenant and subject themselves to the Government of Christ in the Church where they settle their abode, and so their children to be Baptised. It being the church's duty to receive such unto comminion, so fare as they are regularly fit for the same.  
1. Such members of other Churches as are here described, occasionally coming from one Church to another, their children are to be baptised in the Church whither they come, by virtue of Communion of Churches: 1. Because he that is regularly a member of a true particular Church, is a subject of Baptism, according to Propos. 1st. & 2 d. But the children of the parents here described are such, according to Proposition 5 th'. & 6 th'. therefore they are meet and lawful subjects of Baptism, or have right to be baptised. And Communion of Churches infers such acts as this is, viz: to baptise a fit subject of Baptism, though a member of another Church, when the same is orderly desired. (See Platform of Discipline, chap. 15. sect. 4.) For look as every Church hath a double consideration, viz. 1. Of its own constitution and communion within itself; 2. Of that communion which it holds and aught to maintain with other Churches: So the Officer (the Pastor or Teacher) thereof, is there set, 1. To administer to this Church constantly; 2. To do acts of Communion occasionally, (viz: such as belong to his Office, as Baptising doth) respecting the members of other Churches, with whom this Church holds or aught to hold communion. 2. To refuse communion with a true Church in lawful and pious actions, is unlawful, and justly accounted Schismatical. For if the Church be true, Christ holdeth some communion with it; therefore so must we: but if we will not have communion with it in those acts that are good and pious, then in none at all. Total separation from a true Church, is unlawful: But to deny communion in good actions, is to make a total separation. Now to baptise a fit subject, as is the child in question, is a lawful and pious action, and therefore by virtue of Communion of Churches, in the case mentioned to be attended. And if Baptism lawfully administered, may and aught to be received by us for our children in another true Church, where Providence so casts us, as that we cannot have it in our own, (as doubtless it may and aught to be:) then also we may and aught in like case to dispense Baptism, when desired, to a man and lawful subject, being a member of another Church. To deny or refuse either of these, would be an unjustifiable refusing of Communion of Churches, and tending to sinful separation.  
2. Such as remove their habitation, ought orderly to covenant and subject themselves to the Government of Christ in the Church, where they setlle their abode, and so their children to be baptised; 1. Because the regularly baptised are disciples, and under the Discipline and Government of Christ: But they that are absolutely removed from the Church whereof they were, so as to be uncapable of being under Discipline there, shall be under it no where, if not in the Church where they inhabit. They that would have Church-priviledges, aught to be under Church-power: But these will be under no Church-power, but as lambs in a large place, if not under it there where their settled abode is. 2. Every Christian ought to covenant for himself and his children, or professedly to give up himself and his to the Lord and than in the way of his Ordinances, Deut. 26 17. & 12.5. and explicit covenanting is a duty, especially where we are called to it, and have opportunity for it: nor can they well be said to covenant implicitly, that do explicitly refuse a professed covenanting, when called thereunto And especially this covenanting is a duty, when we would partake of such a Church-priviledge, as Baptism for our children is. But the parents in question will now be professed covenanters no no where, if not in the Church where their fixed habitation is. Therefore they ought orderly to covenant there, and so their children to be baptised. 3. To refuse covenanting and subjection to Christ's Government in the Church where they live, being so removed, as to be utterly uncapable of it elsewhere, would be a walking disorderly, and would too much favour of profaneness and separation; and hence to administer Baptism to the children of such as stand in that way, would be to administer Christ's Ordinances to such as are in a way of sin and disorder; which ought not to be, 2 Thess. 3.6. 1 Chron. 15.13. and would be contrary to that Rule, 1 Cor. 14.40. Let all things be done decently and in order.  
Quest. II. Whether according to the Word of God there ought to be a Consociation of Churches, and what should be the manner of it?  
Answ. The Answer may be briefly given in the Propositions following.  
1. Every Church or particular Congregation of visible Saints in Gospel-order, being furnished with a Presbytery, at least with a Teaching Elder, and walking together in truth and peace, hath received from the Lord Jesus full power and authority Ecclesiastical within itself, regularly to administer all the Ordinances of Christ, and is not under any other Ecclesiastical Jurisdiction whatsoever. For to such a Church Christ hath given the Keys of the Kingdom of Heaven, that what they bind or lose on earth, shall be bound or loosed in heaven, Matt. 16.19. & 18.17, 18. Elders are ordained in every Church. Acts 14.23. Tit. 1.5. and are therein authorized officially to administer in the Word, Prayer, Sacraments and Censures, Mat. 28▪ 19, 20. Acts 6.4. 1 Cor. 4.1. & 5.4, 12. Acts 20.28. 1 Tim. 5.17. & 3.5. The reproving of the Church of Corinth. and of the Asian Churches severally, imports they had power, each of them within themselves, to reform the abuses that were amongst them, 1 Cor. 5. Rev. 2 14, 20. Hence it follows, that Consociation of Churches is not to hinder the exercise of this power, but by counsel from the Word of God to direct and strengthen the same upon all just occasions.  
2. The Churches of Christ do stand in a sisterly relation each to other, Cant. 8.8 being united in the same Faith and Order, Eph. 4.5. Col. 2.5. to walk by the same Rule, Phil. 3.16: in the exercise of the same Ordinances for the same ends, Eph. 4 11, 12, 13. 1 Cor. 16.1. under one and the same political Head, the Lord Jesus Christ, Eph. 1.22, 23. & 4.5. Rev. 2.1. Which Union infers a Communion suitable thereunto.  
3. Communion of Churches is the faithful improvement of the gifts of Christ bestowed upon them for his service and glory, and their mutual good and edification, according to capacity and opportunity. 1 Pet. 4.10, 11. 1 Cor. 12.4, 7. & 10.24. 1 Cor. 3.21, 22. Cantic 8.9. Rom 1.15. Gal. 6.10.  
4. Acts of Communion of Churches are such as these: 

1. Hearty Care and Prayer one for another, 2 Cor. 11.28. Cant. 8.8 Rom. 1.9. Coloss. 1.9. Eph. 6.18.  
2. To afford Relief by communication of their Gifts in Temporal or Spiritual necessities, Rom. 15.26, 27. Acts 11.22, 29. 2 Cor. 8.1, 4, 14.  
3. To maintain Unity and Peace, by giving account one to another of their public actions, when it is orderly desired, Acts 11.2, 3, 4-18. Josh. 22.13▪ 21, 30. 1 Cor. 10 32. and to strengthen one another in their regular Administrations; as in special by a concurrent testimony against persons justly censured, Acts 15.41. & 16.4, 5. 2 Tim. 4.15. 2 Thess. 3.14.  
4. To seek and accept Help from, and give Help unto each other: 

1. In case of Divisions and Contentions, whereby the peace of any Church is disturbed, Acts 15.2.  
2. In matters of more than ordinary importance, [Prov. 24.6. & 15.22] as Ordination. Translation, and Deposition of Elders, and such like, 1 Tim. 5.22.  
3 In doubtful and difficult Questions and Controversies, Doctrinal or Practical, that may arise, Acts 15 2, 6.  
4. For the rectifying of mal-Administrations, and healing of Errors and Scandals, that are unhealed among themselves, 3 John ver: 9, 10. 2 Cor. 2. 6-11. 1 Cor. 15. Rev: 2: 14, 15 16. 2 Cor. 12.20, 21. & 13 2. Church's now have need of help in like cases, as well as Churches then. Christ's care is still for whole Churches, as well as for particular persons; and Apostles being now ceased, there remains the duty of brotherly love, and mutual care and helpfulness incumbent upon Churches, especially Elders for that end.  
5. In love and faithfulness to take notice of the Troubles and Difficulties, Errors and Scandals of another Church, and to administer help (when the case manifestly calls for it) though they should so neglect their own good and duty, as not to seek it, Exod. 23.4, 5. Prov. 24.11, 12.  
6. To Admonish one another when there is need and cause for it: and ofter due means with patience used, to withdraw from a Church or peccant party therein, obstinately persisting in Error or Scandal; as in the Platform of Discipline (chap. 15. sect. 2. partic. 3.) is more at large declared: Gal. 2. 11-14. 2 Thess. 3.6. Rom. 16.17.      
5. Consociation of Churches, is their mutual and solemn Agreement to exercise communion in such acts, as aforesaid, amongst themselves, with special reference to those Churches, which by providence are planted in a convenient vicinity, though with liberty reserved without offence, to make use of others, as the nature of the case, or the advantage of opportunity may lead thereunto.  
6. The Churches of Christ in this Country having so good opportunity for it, it is meet to be commended to them, as their duty thus to consociate. For 1. Communion of Churches being commanded, and Consociation being but an Agreement to practise it, this must needs be a duty also, Psal. 119.106. Nehem. ●0. 28, 29. 2. Paul an Apostle sought with much labour the conference, concurrence and right hand of fellowship of other Apostles: and ordinary Elders and Churches have not less need each of other, to prevent their running in vain, Gal. 2.2, 6, 9 3. Those general Scripture-rules touching the need and use of counsel and help in weighty cases, concern all Societies and Polities, Ecclesiastical as well as Civil, Prov. 11.14. & 15.22. & 20 18. & 24.6. Eccles. 4.9, 10, 12. 4. The pattern in Acts 15 holds forth a warrant for Councils, which may be greater or lesser, as the matter shall require. 5. Concurrence and Communion of Churches in Gospel times, is not obscurely held forth in Isa. 19.23, 24, 25. Zeph 3.9. 1 Cor. 11.16. & 14.32, 36. 6. There hath constantly been in these Churches a profession of Communion, in giving the right hand of fellowship at the gathering of Churches, and Ordination of Elders: Which importeth a Consociation, and obligeth to the practice thereof. Without which we should also want an expedient and sufficient Cure for emergent Church-difficulties and Differences: with the want whereof our Way is charged, but unjustly, if this part of the Doctrine thereof were duly practised.  
7. The manner of the Church's agreement herein, or entering into this Consociation, may be by each Church's open consenting unto the things here declared in Answer to this 2 d. Question, as also to what is said thereabout in chap. 15. & 16. of the Platform of Discipline, with reference to other Churches in this Colony & Country, as in Propos. 5 th'. is before expressed.  
8. The manner of exercising and practising that Communion, which this consent or agreement specially tendeth unto, may be, by making use occasionally of Elders or able Brethren of other Churches; or by the more solemn Meetings of both Elders and Messengers in lesser or greater Councils, as the matter shall require.  
FINIS.