that covenant unto them that were visibly the right subjects of it, would be an assurance from God that when these persons grew up to years of discretion, he would infallibly make them the offer of his covenant, and so continue the gospel of it among them: whereas if they and theirs were no other accounted of than heathens, there would not pass many generations, before the sacred religion of Christ would, through the just wrath of Heaven, be lost among them in utter heathenism. However, all men did not then see all things! When the church of Roxbury, particularly in the year 1653, was put upon doing what was their duty in this respect, our MITCHEL was yet (he said) "in the dark about it:" he wished and wrote, "that it might not yet be pressed;" and added, "the Lord teach me humility, modesty, and wisdom in these things!" Many a day did this excellent man spend now in praying with fasting before God; and when he was thus engaged in the exercises of a sacred and secret fast, I find him inserting this, as not the least cause of his being so engaged:

"The case of the children of the church in regard of the doctrine and practice about it.Oh! that God would shew me his mind and way clearly in those things: enable me to teach them convincingly, and set upon the practice thereof: and that the whole country might be guided aright therein: that Abraham's commanding power might have its due exercise as to the children of our churches. And that all the remaining knots and difficulties about churchdiscipline, and the management of Christ's visible kingdom, might once be resolved according to the word. Lord, humble me, and prosper my poor studies, and teach me to know and do thy noble will herein! as Ezek. xliii. 11.”

And at another time:

"The points about church-discipline I have been long aiming to look more thoroughly into. Lord, help and guide me therein! and grant that I may be kept from extreams (the great undoing of the world): both from immoderate rigidness on the one hand, either in principles, spirit or practice; and on the other hand, from wronging either truth, or conscience, by any sinful compliance."

To these devotions, he joyned indefatigable studies upon the great question then agitated; and the determination of the question, at last, was more owing unto him than unto any one man in the world: for he was a great part in that renowned synod, that met at Boston in the year 1662. The result of the synod, afterwards published, was chiefly of his composure; and when a most elaborate answer to that result was published by some very worthy persons, that were then dissenters, the hardest service in the defence was assigned unto him. In fine, our Lord Jesus Christ made this great man, even while he was yet a young man, one of the greatest instruments we ever had of explaining and maintaining the truths, relating to the church-state of the posterity in our churches, and of the church care which our churches owe unto their posterity: and I have laid before the reader one of the most extensive and expensive labours that exhausted his life, when I have mentioned "the propositions of the synod about the subject of baptism." All that remains necessary to illus trate this paragraph of our history, is to describe, in a line or two, the

disposition which our MITCHEL did prosecute this grand concern withal: and I will therefore only transcribe a little from a judicious letter of his to Mr. Increase Mather upon that subject, which that reverend person afterwards printed unto the world; with an unanswerable vindication of these first principles of New-England, both from the imputations of apostacy, by some ignorantly cast upon them, and from whatever other objections might be advanced against them.

"As for the substance of the cause wherein we have engaged, [saith he,] I am daily more and more confirmed that it is the cause of truth and of Christ, and that wherein not a little of the interest of Christ's kingdom, and of the souls of men, is laid up. We have been reflected upon by some, as seeking ourselves, and driving on, I know not what design) though I cannot readily imagine what self-interest or self-end we here should be led by in this matter; sure I am, that for my own part, I prejudice myself much, as to name, interes! and ease, for my appearing in this cause: neither was I so unsensible as not to feel it from the first. I know myself to be a poor, vile, sinful creature, and I can with some feeling say 'chief of sinners,' and 'least of saints:' but in this particular matter, I have often said, ‘I wish my brethren could see through me;' for I know not any design or desire I have in it in all the world, but only that the will of God might be done among us, his kingdom be advanced, these churches settled on right bases, and flourish in the ways of truth, purity and peace, and that the good of the souls of men might be promoted both in this and after generations. Touching the matter itself, that hath been in debate, please to consider at leisure these three propositions:

“First, The whole visible church, under the New Testament, is to be baptized.

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Secondly, If a man be one in the church, (whether admitted at age or in infancy) nothing less than censurable evil can put him out.

"Thirdly, If the parent be in the visible church, his infant child is so also.

"Whether the persons described in the fifth proposition of the synod should be baptized. as a catholick or in a particular church-state, is another question: and I confess myself not altogether so peremptory in this latter, as I am the thing itself: [viz: that they ought to be baptized,] yet still I think, when all stones are turned, it will come to this, that all the bap tized are and ought to be under discipline in particular churches."

And now 'tis more than time for us to dismiss this part of our Mitchel lian portraiture from any further elaborations.

§ 12. Mr. MITCHEL'S desire had been, "to be kept from extreams;" and indeed there was nothing more observable in his temper, than such a study of a temper in all difficult matters, as renders a person amiable, wherever 'tis observable. I remember I have met with a note of a very famous preacher, who, in the midst of many "temptations on both hands," relieved himself by interpreting from the context that passage in Eccles. vii. 18: "He that feareth God shall come forth from them all," to be meant of a deliverance out of all extreams. "The fear of God," in our MITCHEL, had this effect and reward: and his "wise coming forth from all extreams,' was no where more conspicuous than in those points of church-discipline, for the clearing of which he had been (I may say extreamly) exercised. Had the sweet, charitable, amicable spirit, that signalized this good man, been expressed by all good men as much as it was by him, a great part of the ecclesiastical differences in the world had been evaporated, and it had

not been so long before the names of Presbyterian and Congregational, had been melted down into that one of UNITED BRETHREN. It was the wish of our MITCHEL to have those two things in the state of the church, livelily represented unto the sense of the world: first, the grace, and then at the same time the holiness of the Lord Jesus Christ, the king of the church; and for the obtaining of such a representation, he thought nothing more effectual, than the middle way; for the children of the faithful to be taken within the verge of the church, under the wings of the Lord Jesus Christ in his ordinances, and under church care, discipline, and government, and to be in a state of initiation and education in the church of God, and consequently to have baptism, which is the seal of initiation: but that they shall not come up to the Lord's Table, nor be admitted unto an equal share with the communicants in the management of church affairs peculiar to them, until, as a fruit of the aforesaid helps and means, they attain unto such qualifications as may render their admission fair, safe, and comfortable, both to themselves and others. His words were, "We make account, that if we keep baptism within the compass of the non-excommunicable, and the Lord's Supper, within the compass of those that have (unto charity) somewhat of the power of godliness (or, grace in exercise), we shall be near about the right middle-way of church reformation." And hence, when he had pleaded with as irresistible reason, as indefatigable study, for the grace of the kingdom of heaven to be exhibited in our churches, by administring the baptism of the Lord unto the persons and infants of all who "understand the doctrine of faith," and "publickly profess their assent thereunto," and "are not scandalous in life," and "solemnly own the covenant of grace before the church, and subject themselves and theirs unto the Lord in his church:" he then set himself to plead for the holiness of that kingdom, to be exhibited in the churches, not only by censuring the baptized when they fell into scandalous evils, but also by requiring further degrees of preparation in those that they received unto the Supper of the Lord. Nothing was more agreeable unto him than such a notion of things as Polanus had, when writing of the Lord's Supper, he had these words: Nec ad eam admittendi sunt ulli, nisi prius pastoribus ecclesiæ exploratum sit, eos veram fidei doctrinam recte tenere et profiteri, ac intelligere quid in sacra cœna agatur, quove fine, et seipsos probare possent, an sint in fide— Quocirca etiam catechumeni aut imperiti, e vulgo, tamdiu differendi donec de fide, et vita eorum pastoribus probe constet.* Now, because, it may be a singular service unto the churches to lay before them the judgment of so eminent a person, upon a concern of some curious and critical contestation in them, I shall reckon it no digression from the story of his life to recite

*Nor are any to be permitted to partake of it, unless it has first been ascertained by the pastors of the churches, that they rightly hold and profess the true doctrine of faith, and understand the import and object of The Sacrament at Supper, and are capable of demonstrating that they are in the faith-wherefore catechumens, or ignorant persons of the common rank, ought to be kept back, until the pastor is fully satisfled concerning their faith and purity of life.

the result of those meditations, in the digesting of which no little part of his life did roll away. He thus wrote for his own satisfaction, on January 4, 1664, and I shall be glad if it may now be for my reader's:

PROPOSITIONS.

"I. It is a necessary qualification, in worthy receivers of the Lord's Supper, that they examine themselves, and discern the Lord's body.-1 Cor. xi. 28, 29.

"II. Those whom the church admits to the Lord's Supper, must be such as she in charity judgeth that they can and will examine themselves, and discern the Lord's body; because she must admit none but such as are in charity (or visibly) worthy receivers, and they only are in charity worthy receivers, who in charity have the necessary qualifications of such. Either she must give it only to visibly worthy receivers, or she may give it to visibly unworthy receivers, which were to profane and pollute it. We must dispense ordinances, unto fit and proper subjects, as Christ's faithful stewards.-1 Cor. i. 1, 2.

"III. None can be such self-examining and discerning Christians without some experience of a work of grace, (or without grace in exercise) so as to have an experimental savoury acquaintance with the essentials of effectual calling, viz: conviction of sin and misery by nature, illumination in the knowledge of the gospel, and conversion of heart, by repentance towards God, and faith towards our Lord Jesus Christ. 1, Self-examination implies both, that there is the grace of faith and repentance, (or of vocation) the matter to be examined: and also an ability to reflect upon that grace that is and hath been wrought in us; to prove it, and find it to be approved, at least by a preponderating hope. 2, Discerning the Lord's body, the shewing forth or annunciation of his death, imports some acquaintance with, and actual eying of the main and more spiritual mysteries of the gospel, concerning Christ, his death, righteousness, redemption, and all the benefits thereof; and those as exhibited in this ordinance of the Supper. 3, That a lively or special exercise of grace, by reviving and renewing our faith, repentance and love) is required in preparation for, and participation of the Lord's Table, is abundantly evident, both by the sense of the expressions aforesaid, and by the scope of this ordinance, which is to seal not only union, but actual communion and fruition.-1 Cor. x. 16. By the active use of all the outward senses, in receiving the sacra ment, implying that there must be an actual and active use of exercised senses, in reference to the inward part of it.

"IV. None can appear unto rational charity to have the qualification aforesaid, without holding forth the same in some way or other. Man can judge of internal qualifications no way but by external signs. Invisible grace is made visible to us by some outward tokens and manifestations. Here, esse, et apparere, non esse, et non apparere,* are all one.

"V. Besides a doctrinal knowledge of the principles of religion, there are two things required to the holding forth of grace in exercise (or of an experimental savoury acquaintance with the essentials of effectual calling) viz: 1, A gracious conversation. 2, Gracious expressions. By a gracious conversation, I mean, not only freedom from notorious scandal and obstinacy therein, but a conversation wherein some positive fruits of piety do appear, so as they that know the parties, can give a positive testimony for them.-Gal. v. 6; Jam. ii. 18, 26. "Gracious expressions" or words are, when a person can so speak of the essentials of effectual calling, as doth signifie not only a doctrinal, but a practical or spiritual acquaintance therewithal. That these are necessary to shew grace in exercise, appears: because1, "Good words" are in Scripture made the great sign of a "good heart."-Mat. xii. 34, 35. 37; Prov. x. 20. And if it be so in ordinary conversation, much more may this sign be expected, when a man comes to hold forth, and give evidence of the grace that God has bestowed upon him, in order to partaking of the Lord's Table. 2, "Confession with the mouth" is that by which faith evidences itself to be saving and effectual.-Rom. x. 9, 10.

To be and to appear, and not to be and not to appear.

3, It cannot be imagined how a person can have had experience of a work of grace, and that unto a comfortable discerning thereof in himself, but that he can speak of it, in some way or other, after a savoury manner.

"VI. Hence, either a relation of the work of conversion, such as hath been ordinarily used in most of our churches, or somewhat equivalent thereunto, is necessary in order unto full communion, or to admission unto the Lord's Table. There is an equivalent thereunto. 1, When an account of the essentials of conversion is given in way of answers, unto questions propounded thereabout. 2, In a serious, solemn, and savoury profession, or confession, de præsenti, i, e. when a person doth, with understanding and affection, express and declare himself sensible of his sin and misery, and absolute need of Christ, his believing or casting himself on Christ in the promise, for righteousness and life, and his unfeigned purpose and desire, through the grace and strength of Christ, to renounce every evil way, and walk with God in the ways of new obedience; pointing also to some special truths, considerations or scriptures, that have or do affect his soul with reference to these things, though he do not relate the series of former passages and experiences. 3, When a person is eminently known to excel in gifts and grace, (as a long approved minister of the gospel, or other eminently holy Christian,) this is more than equivalent to such a relation.

"The sum is, the modus agendi* may be various and mutable, and much therein left unto the prudence of church-officers; but the thing is necessary, viz: to hold forth, in one way or other, experience of a work of grace, or a practical acquaintance with the essentials of effectual calling. The reason is, because without this they cannot shew themselves able to examine themselves, and discern the Lord's Body, which is essentially necessary to worthy receiving, and hence the appearance of it necessary in a subject of orderly admission to the Lord's Table. A man must make a relation to himself, viz: by reviewing of his faith and repentance, or at least an equivalent present renewing thereof in preparations for the Lord's Table: i. e. to give himself a comfortable regular admission thereunto. And should he not declare and manifest such a thing to the church or officers thereof, to give them a comfortable ground to admit him?

Object. But why may it not suffice for a man publickly to say, 'I believe on Christ, or do unfeignedly repent of my sins? Or to consent to such expressions being read, or propounded unto him, without any more adoe?

“Answ. 1, He that can groundedly so say, or profess before God, angels and men, that he hath, (yea, knows that he hath) unfeigned faith and repentance, can say somewhat more particularly to show the reality of his acquaintance with those things. And if he cannot say it, groundedly, it is not meet to put him so to say.

"2, He that either cannot, or will not say any more than so, (especially in times of suck light and means as we live in) he renders the truth of his faith and repentance suspicious, so as that rational charity cannot acquiesce in it. For all men know that faith is not dropt into men's hearts out of the clouds, without previous, concomitant and subsequent operations; or if it was first wrought in infancy, yet it will (especially when grown to such a lively exercise as fits for the Lord's Supper) shew itself in effects, renewings and increasings by the word and ordinances, so as a man will he able to hold forth some experience of the operations of grace.

"3, That mode of profession which the objection mentioneth, hath been found by plentiful experience to be a nurse of formality and irreligion. Now, it is a rule concerning the modus agendi or such like circumstances, that when by experience a thing proves inconvenient, and subject to abuse, there ought to be an alteration thereof.

"VII. Besides this, from the qualifications requisite to the Lord's Supper, there be other reasons serving to confirm the necessity of practical confession (viz: by relations, or otherways, as was before said) in those that are admitted unto full communion.

"As-1, Let those Scripture examples be considered, wherein the grace wrought in the

* Mode of proceeding.