A Defense of the Answer Made Unto Nine Questions, Chapter 15
CHAP. XV.
Poſition 6.
THat none are to bee admitted Members but they muſt promiſe not to depart or remove unleſſe the Congregation will give leave.
Reply. It is one thing abruptly to breake away when and whither they pleaſe, and forſake fellowſhip another thing, not to depart or remove habitation unleſſe the Congregation will give leave; alſo it is one thing mutually to compound and agree, not to depart from each other without conſent and approbation, and other to require a promiſe of all that be admitted into ſocietie that they ſhall not depart without the Churches allowance, if ſuch a promiſe be required of all members to bee admitted, wee cannot diſcerne upon what grounds your practiſe is warranted.
Anſw. Wee are ſtill inforced to cleare our anſwer from miſtakes, for it ſeemes the anſwer left it doubtfull, whether wee doe not hold the poſition affirmatively, and in practiſe require ſuch a promiſe as a part of our Church Covenant of all that are admitted, and therefore to cleare the caſe more fully wee ſhall firſt minde the Reader with the true meaning of the anſwer, and then adde what is needfull to take away the ſcruples; and firſt the anſwer ſaith, that wee judge it expedient and moſt according to rule, that brethren ſhould not forſake fellowſhip, &c. but in removalls approve themſelves, &c. Now this is farre ſhort of what the poſition affirmes; for firſt, that none are to bee admitted without ſuch a promiſe, includes a neceſſity; the anſwer ſpeakes onelyonly of expediency and agreeableneſſe to rule, not to breake off abruptly. Secondly, the Poſition affirmes the neceſſitie of a promiſe; the anſwer ſpeakes onelyonly of the caſe in practiſe, as in many caſes beſides, for the watch of the Church reacheth to ſuch particular acts of which wee make no promiſe expreſſe in the entrance. Thirdly, the Poſition ſpeakes of the Churches leave, the anſwer acknowledgeth onelyonly that brethren removing ſhould approve themſelves to doe that which is lawfull, and take counſell in ſuch weighty affaires. By all which it appeares that wee doe not owne this poſition, in judgement nor practiſe, and therefore in effect our anſwer doth deny the ſame, and is negative. Secondly, if the words of the anſwer bee not full enough: (becauſe wee ſee our brethren here runne upon it as a queſtion if ſuch a promiſe be required, and Mr. Rutherford and others take it up as a confeſſed practiſe) wee doe therefore clearely and plainely deny the poſition and affirme that wee doe not thinke that none are to bee admitted without ſuch a promiſe; neither is there any ſuch practiſe in our admiſſions of members to require ſuch a promiſe; wee onelyonly count ſuch removalls (eſpecially of families) an action amongſt many others whereunto the watch of the Church doth extend, to prevent ſinne where there is any juſt ground of ſuſpition thereof, and to further the beſt good of ſuch as are under our charge by counſell, prayers, &c. If any Miniſter and people of old acquaintance and deare affection, or any other Chriſtians cleaving together in love have privatly reſolved or agreed together, not to part from each others in any Church, it is the moſt that wee have taken knowledge of, and wee thinke that hath beene very rare, but for any ſuch publick promiſe, Covenant, or Church oath, (as ſome ſtraining things to the height have called it) it is not, nor hath been required or practiſed amongſt us: this being ſo, there needs no grounds of that which wee practiſe not.
Reply. Firſt, you exclude all ſuch as bee not ſet members from the ſeales, and yet hinder them from entrance into the Church ſociety, becauſe they cannot promiſe continuance in the place they are reſident in for the preſent; here we deſire to bee ſatisfied by the word of God by what you require it▪ &c.
Anſw. Firſt, We deny not but divers may and doe forbeare to joyne becauſe of their unſettledneſſe in the place of their preſent abode.
Secondly, It may bee in ſome caſes, ſome may be adviſed by the counſell of their private friends in a Church to forbeare till they be ſome way ſetled. But that any are debarred from Communion when they deſire it, becauſe they cannot promiſe continuance, (unleſſe other juſt cauſes hinder) it neither ſuites with our judgement nor practiſe; and if any ſhould practiſe other wayes, wee doe not allow of the ſame, and therefore it's needleſſe to give you reaſons of what we practiſe not.
Reply. Secondly, It pertaines not to the whole Congregation to take notice or bee acquainted with or judge of every particular members removall▪ may not a ſervant remove from his Maſter to another Congregation, or a father beſtow his childe in marriage to one of another Congregation, but the whole Church muſt be called to counſell in the matters, &c. when Churches grow populous they must bee negligent or weary of ſuch a taske, and for the preſent to challenge ſo much authority over one, another is uſurpation, &c.
Anſw. If our anſwer were but attended, ſuch apprehenſions of our practiſe of calling the whole Church to counſell in every ſuch caſe, and all that followes might be ſpared. For thus we ſay, Wee judge it expedient, &c. That none forſake fellowſhip and abruptly breake off, &c. This doth not imply a neceſſity of calling the whole Church to counſell in every plaine and eaſie caſe; many times, and for the moſt part ſuch removals are ſo plaine and free from ſuſpition of abrupt breaking off or forſaking fellowſhip, that there is no need of counſell, as in caſe of ſervants marriages, &c. and therefore no trouble to the Church: and in ſome removall of families alſo, the caſe is cleare, and openly carried in the knowledge of many of the Church, none ſcruple it, and therefore at the firſt demand of diſmiſſion or letters of recommendations, the ſame are granted: but in removall of ſome members, and in the manner of the ſame, there are ſuch difficulties and dangers as neede the prayers and counſell of the Officers and whole Church, (as is confeſſed after) nor doe wee ſay, it pertaines to the whole Church to bee called to counſell and judge of every particular members removall, for they may approve themſelves to the conſciences of all mediately by adviſing with ſome who may ſatisfie the reſt, if need be.
Reply. Let it be ſhewed, that ever by divine right, this power was committed to the Church, and we will confeſſe it expedient, but till then, wee thinke the Church over rigid, and the members buſie bodies, &c.
Anſw. The rule of love whereby wee are bound to exhort, admoniſh, ſeeke the edification and good one of another, and that not onelyonly in generall (as of all Chriſtians) but as members of ſo neere relation in one Church body, who are bound to ſerve the Lord with one ſhoulder, Zeph. 3.…. and to uphold the worſhip of Chriſt therein, as this doth reach to all the actions and wayes of one another, ſo in a ſpeciall manner to ſuch an action as this i…: and we thinke this ground is ſufficient to ſatisfie our practice as wee have declared, which may wipe off the aſperſion of being rigid or buſie-bodies.
Reply. In the multitude of counſellors is peace, but over-many counſellors oft cauſeth distractions, and different apprehenſions breed delayes.
Anſw. Wee grant it may doe ſo, neither doe wee bring all caſes to publike counſell, but the caſe may bee ſuch as needs the publike counſell of all, and as wee have a gracious promiſe of the preſence of Chriſt in his Churches who is the counſellour: ſo we confeſſe to his praiſe, that we finde the judgment of a Church of Saints in matters orderly carryed, and gathered up from the various gifts of wiſedome, grace, and experience of many Chriſtians (when need is) to be a bleſſed priviledge of Gods people to enjoy, and ſanctified oft to the great good of his Saints, and being neglected and ſlighted hath been oft followed with ſad events.
Reply. The nature of your Church-Covenant inferreth not a neceſſity of bringing every ſuch buſineſſe to the Church; for you binde your ſelves mutually to watch one over another, &c. but this eſſentially tyeth not any man to a perpetuall reſidence in one place, for then even occaſionall abſence ſhould be a breach of Covenant, without conſent of the Church.
Anſw. We grant, our Church-Covenant neither requires every buſineſſe to come to publike counſell, nor perpetuall reſidence in one place: neither is it ſo held by us in judgement or practiſe.
Reply. You ſay you bind your ſelves to no new duties, but in the word of truth, it is not required neither directly nor by conſequence, that no member of a Church ſhould remove or occaſionally bee abſent from his habitation before hee have acquainted the Church whither he goeth, and on what occaſions, &c.
Anſw. It cannot but grieve us to ſee how the Replyer ſtill not content to take all things in the harſheſt ſenſe, but will alſo winde in other matters into his diſcourſe, which may make our practiſe ſeeme farre more rigid then it is. Firſt, hee urges us as if wee brought all caſes of remove and the occaſions thereof, as marriages, &c. to the counſell of the whole Church. Secondly, hee would by conſequence inferre the like of occaſionall abſence▪ and now hee weaves in that alſo, as if it were practiſed by us to require men to acquaint the Church with the place whither they goe, and the occaſions of their occaſionall abſence, which is farre from us.
Reply. And if ſuch buſineſſe muſt bee determined on the Lords Day, &c.
Anſw. Wee deny not but the beſt Churches through weakneſſe and temptation may ſpend too much time in the moſt neceſſary adminiſtrations of cenſures or other affaires: but to poſſeſſe the world with ſuch feares upon ſo little ground may argue the authors charity concerning our wiſdome and chriſtian care of the Sabbath was not very great.
Reply. As for the Covenant it ſelfe, &c. but if yee conſtraine men to meddle with things that belong not to them, and winde them up higher then God, would, and ſtraine every thing to the pitch you ſeeme here to doe, a godly ſober minde may well pauſe before hee make ſuch a promiſe.
Anſw. If the authour had not ſtrained and aggravated things beyond our m…aning in the anſwer, and our practiſe, this would not have come to ſo high a pitch to trouble a ſober godly mind▪ we are perſwaded that generally ſober godly minds, that have their pride and ſelf-willedneſſe in any good meaſure mortified, doe count the yoake of Chriſt (according to our practiſe of this point) to bee both eaſie and profitable; neither doe wee require ſuch a promiſe of any (as was ſaid) but if any ſtumble at the fourth branch of the firſt reaſon from the nature of the Covenant, let us a little here cleare that ſcruple: when wee reaſon from the nature of the Covenant, and branch our reaſon into foure things, it is not to bee ſo taken, as if every one of thoſe foure things were made a diſtinct promiſe in our ſolemne Covenant, for the fourth i… but an inference from the three former, as is eaſie to obſerve and indeed it was never made by us a part of the Covenant or a diſtinct promiſe of it, either in our judgement or practiſe. If becauſe we extend our watch to the removals of brethren, it be taken for granted that we require ſuch a promiſe; it will no more follow, then that we require promiſes in admiſſions in a thouſand caſes to which our watch alſo extends.
Reply. If any ſhall not middle with every buſineſſe of this kinde, as queſtioning whether it doe belong to him or no, or not aske the adviſe of the whole ſocietie, as knowing the moſt bee unfit to counſell in ſuch a caſe, doth hee breake his Covenant therein, and ſo commit a ſinne in a ſort like the ſinne of Ananias and Saphira? Iudge your ſelves if in other caſes you would not cenſure this to bee an high incroachment upon Chriſtian libertie, and a ſtrict binding of mens conſciences by humane conſtitutions.
Anſw. To extend our watch ſo farre as hath been ſaid unto theſe caſes of removalls from a Church, to prevent ſinne in abrupt breaking off and forſaking fellowſhip, and to prevent the hurt and damage which the ſheepe of Chriſt oft fall into in their unadviſed breaking out of the fold the Lord hath placed them in, and to further their beſt good in their removalls; whatever is thought of it, wee count it no breach of Chriſtian liberty, but a priviledge of the Saints to bee under ſuch a watch, and therefore if any ſhall neglect any duty that one owes to another, (ſo farre as it tends neceſſarily to thoſe ends) wee may well reckon it as a neglect of our Covenant; but becauſe it is offenſive to compare this with the ſinne of Ananias, &c. wee intreat our reverend brethren and the Chriſtian Reader to conſider, that in the anſwer, this ſtands in the third thing noted in the nature of the Covenant, and hath reference to the duties of the Covenant in generall, and is not applyed to this particular caſe by us, nor well appliable in the manner here expreſſed. Secondly, it is moderated in the anſwer which ſaith (in ſome ſort hee ſhall commit that ſinne.) If theſe things doe not ſatisfie, wee wiſh it expunged, or any other ſeeming harſhneſſe, rather then offence be given to any. Laſtly, that you may not impute unto us the infringement of Chriſtian liberty herein, wee would acquaint all men with theſe two things. Firſt, that removals from one towne and Church to another and from full to new Plantations, are frequently practiſed amongſt us, with conſent and approbation. Secondly, that wee finde in experience, that as there is in ſheepe a wandring diſpoſition, ſo in this large Wilderneſſe, (wherein the Lord hath exerciſed his people with various temptations, by liberties, by offers of large outward accommodations, by wants and ſtraights, by various opinions vented by Satan and his inſtruments, &c.) In theſe reſpects the Sheepe of Chriſt are ſo ſubject many times to outrunnings, that wee finde more then ordinary need of care and wiſedome in this point of our watch in many caſes; and many that have broke looſe from the counſels of their officers, friends, and of the Church, have deepely ſmarted for it; How ſaid a caſe is it when ſome brainſicke maſter of a family, tranſported with a fancy, an odde opinion, will needs carry his whole family with himſelfe to the griefe and hazard of his godly wife and hopefull children, &c. from all Ordinances of Chriſt to a people full of fanaticall errours! were it Chriſtian liberty, or dangerous licenciouſneſſe to leave ſuch a man to his owne counſels, and not meddle with him?
Reply. May you not heare from your owne grounds, that herein you have deviſed an expedient or neceſſary rite or cuſtome to prevent the diſſolution of the body, which never came into …he minde of the Lord Jeſus the Saviour of his body, and in ſo doing (if your expoſition hold good) you break the ſecond Commandement; and to preſſe cuſtomes onelyonly expedient for the time as ſtanding rules neceſſary for all times and all perſons, to put that authority into the hands of men which God never put upon them, to obliege men to meddle in the affaires of men beyond warrant, to binde conſciences under ſo heavy a penalty as that of Ananias and Saphira, where God hath not bound them, to debarre approved Chriſtians from the ſeales, becauſe they cannot promiſe as ſetled members to abide in the ſociety▪ and yet charge them as men that againſt light refuſe ſubjection to the Goſpel, this is that which wee cannot approve, which yet wee ſuſpect will follow from your judgement, and deſire to bee reſolved in your practiſe.
Anſw. Here is a greater heape of heavy criminations gathered together and caſt upon us, upon very weake grounds, upon miſtakes, ſuſpitions, and (wee feare) too much credulitie given to ſome clamorous perſons, returning to England, and too little credit given to our true relations and faithfull profeſſions: moſt of theſe have beene cleared in the former paſſages where wee met with them, and wee marvell how they come in ſo twiſted together here againe; wee ſhall here onelyonly cleare our ſelves of the firſt, and referre the Reader to their proper places to ſee our anſwer to the others.
Here it is imputed unto us that wee have deviſed a rite to preſerve the unity and prevent the diſſolutions of the body, which wee conceive is intended of this promiſe of not removall without leave, which promiſe is not required of us nor made in our Church Covenant, (as wee have ſaid) and the ground of this imputation is alſo a meere miſtake ariſing from the confounding of a ſecond anſwer to the objection againſt our firſt reaſon, with the ſecond reaſon of our practiſe, which are diſtinct and have a different ſcope, for whereas ſome might object, that this reaſon from the Covenant, holds with ſuch as grant ſuch a Covenant lawfull, the anſwer ſaith that ſome indeed queſtion the neceſſitie of it: but wee hope you doe not queſtion the lawfulneſſe, and thereupon the anſwer firſt gives reaſons and proofes of the lawfulneſſe of it. And ſecondly, for the neceſſitie which is taken from the nature of all ſocieties incorporate, which by a fundamentall rule, doe require of all that enter into them, and partake of the priviledges thereof, to conforme to all ſuch lawfull rites and orders as are expedient for the well being of that ſociety; the contrary whereof would bee injurious to him to offer, and confuſion in them to accept; and from hence it eaſily followes, that a Church being a body of a people injoying priviledges together, it is neceſſary fundamentally that they ſhould bee joyned in ſome promiſe or Covenant, which Covenant (though in civill ſocieties it may conſiſt in rites and orders deviſed by themſelves for their good) yet in the Church which is the body of Chriſt, this Covenant is no other but to performe the duties required in the Goſpel towards God and one another, without any rites or order, deviſed by themſelves, as wee profeſſed in ſetting forth the nature of the Covenant; and this being the true ſcope of thoſe words, let any judge what ground is given by us of ſuch an imputation of deviſing rites, &c. Neither doth the ſecond reaſon in the anſwer give any ground of this imputation; for though it diſpute from the neceſſary ruine of the Church, and all Churches, if it were lawfull for any member when, whither and wherefore hee pleaſe to depart from the Church without conſent: yet there is not one ſyllable that gives an hint of any rite, cuſtome or order deviſed by us, to prevent the ſame, but for the avoyding thereof wee ſtill wholly and onelyonly bind our ſelves to the rule of the Word, to direct, order, and reforme all actions of this nature, and to ſhew unto men whether they may lawfully remove or not remove, not requiring any expreſſe promiſe to the contrary in this particular no more then in others; and thus wee hope wee have reſolved you of our practiſe, as you deſired. To conclude this paſſage, give us leave without offence to ſay thus much.
Although (through the grace of Chriſt) we deſire humbly to ſubmit to this part of our tryall, even to goe through evill report as well as good, yea all the reproaches and cruell mockings of the world, knowing that wee have deſerved much more from the hand of that God without whoſe providence a tongue could not move againſt us▪ yet wee cannot but account is one of our pooreſt afflictions to ſuffer in this kind, from the pens or tongues of our dearly beloved brethren, for whom wee daily pray, and to whom wee hope wee ſhall never bee▪ provoked to returne any other language then ſavouring of love and reſpect. But wee muſt confeſſe wee meet with ſo many ſore criminations, (oft upon meere miſtakes) caſt not onelyonly upon our ſelves, but the truth and wayes of God, which wee profeſſe, and that both by this learned author and ſome others, that wee cannot be ſo ſenſeleſſe of the diſhonour is reflected upon the truth of God herein, as wholly to bee ſilent, and groane out the griefe of our ſpirits to him that knoweth our hearts: wherefore wee humbly beſeech all our godly brethren, to beare with us a little, if after all the harſh paſſages of this Reply, ſuch an heape of accuſations as are here throwne upon us, move us to preſent to the Reader a ſhort view of ſuch things as are unjuſtly and ungroundedly caſt upon us, and which wee cannot but thinke hath drawne a black cloud over the glory of the holy Diſcipline of Chriſt which hee hath here ſet up among us.
To omit the generall frame of this Reply, in preſenting our opinions and wayes to the people as if wee concurred generally with thoſe of the Rigid ſeparation, and differed almoſt in every thing from ſuch godly brethren as have breathed after puritie of Ordinances and Reformation.
To omit alſo the frequent inſerting of ſuch termes unto our queſtions and arguments contrary to the true ſtate thereof, which render every thing harſh and full of rigidneſſe to the eares of the Reader as have been obſerved by us.
And omitting alſo divers other ſuppoſitions and objections, we ſhall onelyonly deſire thoſe who have taken up evill thoughts concerning theſe Churches and the wayes of Chriſt wee walke in from this Reply, to note theſe particular imputations in this ſhort Chapter, and upon what grounds they are built.
As page 79. That wee hinder men from entrance into Church ſociety, becauſe they cannot promiſe continuance in the Place, and running upon this ſtraine he ſaith:
Was it ever heard of in the Church of God from the beginning thereof unto this day, that any ſuch thing was propounded unto and required of members, to bee admitted into Church fellowſhip? Here is a loud outcry, and who would not think but that we uſually propound and require ſuch a thing in our admiſſions, (which yet is nothing ſo.) But what is the ground of all this? Looke a little before and hee ſaith, If ſuch a promiſe be required.
Againe ibidem ſaith hee, wee thinke the Church is over-rigid in exacting ſuch a condition of the members, and the members goe beyond their meaſure as buſie bodies, and what is the ground? It followes, If they arrogate ſuch a power to themſelves.
So page next 80. In the word it is not commanded that no member ſhould remove or occaſionally be abſent from the place of his habitation before he have acquainted the congregation whither he goeth, on what occaſion, &c. To what end is this inſerted if not to ſuggeſt that there is ſuch a practiſe among us that a man may not occaſionally be abſent, &c. which is far from us? And what is the ground ſee a few lines after, The Church ſhall burthen herſelfe, &c. If ſhee take upon her to intermeddle in all ſuch occaſions.
And immediatly after, wee feare the time appointed for religious exerciſes ſhould bee profaned by unſeaſonable diſputes.
But what is the ground of this feare conceived and publiſhed to the world, viz. If ſuch buſineſſes muſt bee determined on the Lords day? and that before the Ordinances, &c. becauſe it ſeemes Robinſon in caſe of ſome notorious obſtinate offender, would have ſome cenſure paſſed to prevent pollution of an Ordinance; and is this ground ſufficient?
Againe in the ſame page (for theſe things are thick ſowne) Herein, ſaith he, you have deviſed an expedient or neceſſary rite or cuſtome to preſerve unity, &c. but if you ſeeke a ground it will bee found a miſtake, as is ſhewed before, and contrary to the expreſſe profeſſion of the Anſwer, That wee promiſe no new duties, but onelyonly ſuch as the Goſpell requires of all Saints in Church order, much leſſe doe wee ſet up new rites and cuſtomes.
And as if all theſe particular imputations in the compaſſe of one leafe were two little, Page next 81. wee have a whole Catalogue gathered together from other places and this, that by laying things together the odium raiſed might ſtick the deeper: for thus the words are, But to preſſe cuſtomes expedient for the time as ſtanding rules, neceſſary at all times and all perſons; To put authority in the hands of men which God never put upon them, and to oblige them to intermeddle; To bind the conſciences of men, and that upon ſo heavy a penaltie as the ſinne of Ananias and Saphira, where God hath not bound it; To de…arre knowne Chriſtians from the ſeales, becauſe they cannot promiſe ſo abide in the Church at ſetled members; and yet charge them in the meane ſeaſon againſt light to refuſe ſubjection to the Goſpel. Concerning all which wee doe not know any of them to be true, not approve any ſuch thing in any, if it ſhould be found among us. And what is the ground of all this? Truely weake enough (as hath been ſhewed in our diſcourſe) and here it is the ſuſpicion of the Author, for thus hee adds, This is that wee cannot approve, and yet wee ſuſpect will follow from your judgement.
Theſe things wee have thus briefly preſented in one view not to diſhonour the learned and reverend Author, whoſe memory wee honour; two things we charitably take notice of, to remove over hard thoughts of him: Firſt, wee conſider his ſpirit might bee over grieved and provoked to this harſhneſſe by the withdrawings of many Chriſtians from the Ordinances of God becauſe diſpenſed according to the corrupt Liturgy, in which cauſe he ſtood too farre ingaged, and ſuppoſing New-England wayes the cauſe of it, he was the more ſharpe.
Secondly, wee conſider that this Reply was not intended by him to be publiſhed to the world, but to be ſent unto us, and therefore he is in our hearts the leſſe blamable.
But ſeeing theſe things are now publiſhed, and the harſhneſſe thereof may do much hurt, wee were preſſed to cleare our ſelves, wherein if any thing reflect upon the Author or Publiſhers, wee cannot avoyd it.
Neither doe wee write thus as if wee would wholly juſtifie our ſelves and all the particular miſcarriages that happily at one time or other, in ſome Church or other may have happened; we have much cauſe to humble our ſelves before our God and abaſe our ſelves to the duſt before men, for all the weakeneſſes, ſinnes, errors and miſcarriages that have beene found among us, in one kind and another.
OnelyOnly this wee may profeſſe before the Lord and his people, that in the maine ſcope of our hearts and indeavours of our lives wee have ſought after ſuch a forme of worſhip, and frame of diſcipline, as we could conceive by the Word of God and the helpe of the beſt Reformers to bee according to the will of Chriſt, not allowing our ſelves in any evill diſcovered unto us, but bewayling our great defects in all.
Reply. And here wee crave leave to put you in mind of what you have conſidered already▪ That the Church and every member have entered into Covenant, to take God for their God, &c. but wee never finde that they were called to give account of the worke of grace wrought in their ſoules, or that the whole Congregation were to bee judge thereof. You ſtand here all this day (ſaith Moſes) before the Lord your God, &c. that thou ſhouldeſt enter into Covenant with the Lord thy God. All that were borne in the wilderneſſe Joſhua circumciſed, but it is uncredible to thinke there was none that did not give good teſtimony of the worke of grace, &c.
Becauſe it is a principall thing, eſpecially in the builders of the Church, to know their materials, and becauſe the reverend and learned Author ſteps ſomewhat out of his way to call us to give anſwer in this controverſie of ſuch great weight, (eſpecially in this preſent turne of times) wee ſhall therefore gladly accept of this occaſion to declare our ſelves, with as much brevity as we may, to the two branches of the queſtion.
Qu. Firſt, Whether the members of the Church are called to give an account of the worke of grace at there admiſſion thereunto.
Anſw. 1 Secondly, Whether the whole Church is to be judge hereof.
Whether the members of the Church be called, &c.
For anſwer to which wee ſhall expreſſe our ſelves in theſe particulars, to prevent miſtakes. Firſt, that the queſtion is not of what may keepe a Church already conſtituted from being accounted no Church, but of what is to bee required of ſuch as joyne unto a Church, for a Church may bee a true Church, and yet be very corrupt, (as is generally obſerved by Proteſtant writers, both out of the examples of ſome Churches in the New Teſtament, and that of the Old in the great Apoſtaſie thereof) wee thinke (in this ſame) Doctor Fields expreſſions may be ſafely received:Lib. 1. cap. 6.7 Some profeſſe Chriſt (ſaith hee) but not wholly and intirely, as Heretiques: ſome profeſſe the whole ſaving truth, but not in unity, as Schiſmatiques: ſome profeſſe it in unty, but not in ſincerity, as prophaine perſons and Hypocrites: ſome in unity and ſincerity: all theſe are partakers of the heavenly calling by profeſſion of the truth, and conſequently in ſome degree and ſort the Church &c. But (wee thinke that (this is no argument, that either Heretiques, Schiſmatickes, prophane perſons, or Hypocrites (if convictively diſcovered that ſuch are meet matter to be joyned to a Church.
Secondly, when a worke of grace is required and deſired of thoſe who are to joyne to a Church, the meaning is not as if wee allowed none to …ee of the Church, but reall Saints, and ſuch as give demonſtrative evidence of being members of the inviſible Church; for we profeſſe (according to the Scripture and generall doctrine of all reformed Churches (what ever their practiſe bee) that it is not reall, but viſible faith, not the inward being, but the outward profeſſion of faith, (whence men are called viſible Saints) that conſtitutes a viſible Church, which faith ſo profeſſed is called viſible, not in the judgement of certainty, from ſuch infallible ſignes of it, as may demonſtrate the hidden being of it within; but in the judgement of charity which hopes the beſt. (… Cor. 12 7) in the weakeſt Chriſtian and meaneſt profeſſion, even when it ſometimes feares the worſt, and is not able at the preſent, to convince the contrary.
Thirdly this judgment of charity (concerning the truth of anothers profeſſion, or that which is called the worke of grace) is to be regulated by the word, which Chriſt hath left as a compleat rule, not onelyonly of faith but alſo of love, and charity to guide both in their acts unto their ends: and hence large profeſſions and long relations of the worke of grace (though full of exceeding glory, when humbly and prudently made) wee exact not rigorouſly and neceſſarily of all, becauſe the rule of charity directs us not ſo to judge; becauſe many Chriſtians may bee drawne to Chriſt, and have a ſeed of faith, yet may ſometimes not know it, ſometimes remember not the working of it, ſometimes (through baſhfulneſſe, feare, want of parts, nor not trained up under a knowing Miniſtery) not be able to profeſſe it ſo fully and clearely; hence alſo to keepe out others from Communion out of groundleſſe feares, that all their profeſſion might bee in hypocriſie, wee allow not, becauſe no man in his charity is to bee ruled by his feares, but by the word; hence alſo to account any unfit for the Church, becauſe their hearts cannot cloſe with them, or becauſe they like not their ſpirits, ſpeake not with favour or any ſuch like principles, and yet can give no rule or convicting argument from the word, why thus they doe, we thinke is rigour, not charity regulated by the word; for humane charity doth not make Gods Church, but ſuch perſons which from God according to the rule of Gods charity, is to receive, and therefore the rule is to be attended here: it is neceſſary to looke for a ground of certainty to faith, but not for charity, which cannot bee infallibly certaine of anothers eſtate, and therefore upon a hopefull ſuppoſition that the premiſes their profeſſion is true, hopefully onelyonly makes the concluſion.
The queſtion …eing brought to this narrow, it will here lye, viz.
Firſt, Whether profeſſion of the worke of grace, and faith be not required of thoſe that enter into the Church.
Secondly, With what profeſſion of the worke of grace, charity (according to a rule) is to reſt ſatisfied.
The firſt wee thinke is writ with the beames of the Sunne, for it is evident, that neither the Lord in the Old Teſtament, Exod. 19. or in the New Teſtament, Acts 2. and in other like Scriptures, did call for a profeſſion of the Doctrine of faith onelyonly, but eſpecially of the worke of faith; for when the Lord promiſed to be a God to his people, Exd. 19. Deut. 29. it was not with this condition▪ if they did beleeve his word to bee true, &c. but if they will heare his voyce, and keepe his Covenant, which (in a prepared people) is a manifeſtation of a worke of grace. So when the Apoſtles were required to goe preach to all Nations, and baptize them and teach them, looke as they did require ſuch a faith as was ſaving, (he that beleeveth ſhall bee ſaved) ſo upon the profeſſion thereof they did receive them, as alſo appeares, Acts 2.38. (which therefore could not bee of the doctrine of faith, for that the devils doe, and tremble, and profane men of much knowledge, may doe, and yet unfit to bee received, and therefore it was of the worke of faith, and therefore Act. 8.37. Philip not onelyonly requires faith, but a beleeving with all the hear… of the Eunuch, and upon ſuch a profeſſion baptized him: and hence the Churches erected by the Apoſtles at Corinth, Coloſſe, Epheſus, &c. are called Saints, and ſanctified of God in Chriſt Jeſus, &c. How! was it becauſe debito and de jure onelyonly, they ſhould be ſo? then all who heare the Goſpell (though they reject it) might bee called a Church, for de jure, they ought to be ſo; Or was it becauſe there were ſome that were truely ſuch amongſt them, and ſo in concreto, are called a Church and body of Chriſt? not onelyonly ſo, for there may be ſome viſible Churches of viſible Saints, and yet none among them of the inviſible Church, unleſſe any will thinke, that to bee of the Church inviſible is eſſentiall to the beeing and title of a viſible Church: and therefore it was from their profeſſion of ſaving faith which they maintained being a Church, as it was required to the gathering into a Church: John Baptiſt alſo, (though hee baptized none into a new Church, (and therefore might require the leſſe) yet as he really promiſed remiſſion of ſinnes by the Meſſiah, ſo hee required that very faith and repentance which might make them partakers of this heavenly benefit; and therefore, if what hee required, they manifeſted by their profeſsion, and confeſſion of ſinnes, it was not onelyonly to beleeve the doctrine of faith, but a ſaving worke of faith which they held forth. And therefore it is not an outward profeſſion of faith, according to a Creed which is required, for then a Papiſt is fit matter for a Church, nor willingneſſe to heare the Word and receive the Sacraments, for then heapes of prophane perſons are to bee received into the Church, but it's profeſſion of a worke, and ſaving worke of grace, which being ever required in the pureſt times, is no novell invention of ſome more rigidly inclined in theſe things.
To the ſecond, with what profeſſion (charity, according to rule) is to reſt ſatisfied?
Wee anſwer, that there is a breadth in charity according to rule and profeſſion of faith being but teſtimonium humanum, or a mans owne teſtimony concerning himſelfe, therefore as in the moſt eminent profeſſion, poteſt ſ…beſſe ſalſum, there may bee hypocriſie latent, (it being no divine teſtimony) ſo in the weakeſt profeſſion of the worke of faith, poteſt ſubeſſe verum, ideſt, there may be truth in the bottome: hence (man leaving all ſecrets to God) the worke of grace wherewith charity is to be ſatisfied, is one of theſe two. Firſt, either with that which is onelyonly verball, and appeares to be falſe by conviction from the word: Or ſecondly, with that which appeares to bee reall, which however it may bee falſe, yet it is beyond the power of man to convince (by a rule) that ſo it is. We confeſſe wee are fearefull as of opening the doore too wide, ſo of ſhutting the doores upon any whom God would have us to receive in, but for what yet wee ſee or read, from the arguments here alledged in this Author, or the writings of others godly learned: wee thinke that Church charity is not to reſt ſatisfied with the firſt, but with the latter; for let the profeſſion of the worke of faith bee never ſo ſhort, or ſo weake, let it be by their owne immediate relation or by queſtion, yet if it may but appeare to a regulated charity ſo as to hope that is is reall, it is to reſt ſatisfied then, till God make diſcovery to the contrary; wee intend not to heape up arguments, nor anſwer ſcruples but theſe foure things ſeem… to …vince as much.
1 That the Apoſtles in the 3000. converted Acts … ▪ as they were very ready to receive them to the fold of Chriſt, and therefore in one day immediatly received ſo many thouſands (which could not bee by large profeſſion of every one) ſo alſo they attended to the truth of that profeſſion, and therfore it was not bare profeſſion of faith, but (as it is ſet downe for our patterne) it was ſuch a profeſſion as was evidently joyned with humiliation, pricking at the heart, mourning, and crying out before the Apoſtles What ſhall wee doe to be ſaved, gladly receiving the word, which are reall teſtimonies of ſome reall change from what they were but a little before, and upon this ground the Apoſtles received them.
2 The Apoſtles charge to Timothy, 2 Tim. 3.5. From ſuch as have a forme of godlineſſe and deny the power of it, turne away; if bar… profeſſion were ſufficient, why ſhould Timothy turne from them? (but rather receive them who had a forme of profeſſion.) And if it was in his power to avoyd them, why ſhould he not reject them, and that not onelyonly from private but Church communion alſo, ſuppoſing them ſuch as not one…y had a forme, but might be by a rule convinced thereof?
Rev. 2.2 and 3.9.3 Lying and apparent untruth cannot make a man▪ fit matter for a Church, and therefore cannot bee a ground for charity to reſt on, that ſo he is: but verball profeſſion, which appeares not to bee reall but falſe, is palpable lying, and indeed more fit to deſtroy the Church then to make the Church. Hence Sanctius in Zach. 14.14 obſerves that the greateſt enemies of the Church are ſuch, qui cum fidem retineant ſanctitatem abjecerunt.
4 If bare profeſſion of faith is a ſufficient ground to receive men into the Church, then an excommunicate perſon caſt out in one houre ſhould bee immediatly received in againe, if hee will but renew his generall profeſſion of faith; nay then the Indians in Maryland, who will put on and put off this profeſſion, as their ghoſtly fathers the Popiſh Prieſts will beſtow or withhold garments and ſhirts upon them; ſhould in charitie bee received into the Church.
But if it ſhould bee asked how charity may know the reality of this profeſſion, we anſwer; ſo long as the rule bee attended wee leave every one to the wiſedome of Chriſt, to make application thereof, onelyonly this we doe add in generall for more full ſatisfaction.
1 Such a faith profeſſed with the mouth, which is confirmed by an innocent godly converſation in the life, ſo as not to live in commiſſion of any knowne ſinne, or omiſſion of any knowne duty, wee ſay this converſation makes faith appeare reall, James 2.18. Rev. 22.14. wee conceive more is required to make a man appeare a fit member of a Church, then of a Common-wealth, to bee onelyonly bonus civis, and bare civility is ſufficient for this latter, but not for the former, and therefore ſuch a profeſſion of faith is needfull, as is confirmed by a not onelyonly a civill, but a godly life.
2 Such a faith as is joyned with evident repentance, and ſorrow, and mourning for ſinne (although there bee no experience alwayes of ſuch a holy life antecedently ſeene) for thus it was Act. 2.37, 38. for the riches of Chriſts grace is ſuch as not onelyonly to receive experienced chriſtians into his family and houſe, but alſo the weakeſt and pooreſt (who may ſtand in moſt need of Chriſts Ordinances) and that as ſoone as ever they ſeeme to bee brought in; and therefore experience of a blameleſſe life is not alwayes neceſſary for admiſſion into the Church: ſome think indeed that the Apoſtles received in the firſt converts, (Act. 2.39.) ſo ſoone, becauſe they had an extraordinary ſpirit of diſcerning, but if they had ſo: yet they did not receive them in here according to that, for they received divers hypocrites in, as Ananias and Sapphira, &c. and if all other of their acts in this chapter were exemplary, why ſhould this onelyonly bee thought to be otherwiſe and extraordinary?
3 When there is full and ſufficient teſtimony from others of their faith and piety, although their humiliation, faith and converſation bee not ſo well knowne, for wee ſee the Church received Paul, when Barnabas had declared what God had done for him; and if it may bee juſt to condemne another by the teſtimony of two faithfull witneſſes, it may not bee unchriſtian to receive an other into the fold of Chriſt (much more readily) upon the teſtimony of able and faithfull Chriſtians, eſpecially then when they be not able openly, and publiquely ro ſpeake ſo fully for themſelves, and thus much for anſwer to the firſt queſtion
2 Queſtion, Whether this profeſſion is to bee judged by the Church.
Anſwer, 1. The faithfull as they did at firſt combine into a Church, ſo it is their duty to receive others to themſelves, as the Church did, Acts 9.26, 27. encouraged by Barnabas and the Apoſtles, and as the Apoſtle commands, Rom. 14.1. which although it was of fellow-members into their affections, yet the proportion holds ſtrong for receiving commers into the Church. Joh. Ep. 3.8, 9, 10.
2 If they bee to receive them, they muſt by ſome meanes know them, to bee ſuch as they may comfortably receive into their affections, a little leaven leavening the whole lumpe. 1 Cor. 5.
3 The Officers of the Church, (who are firſt privately to examine them) and prepare them for admiſſion) are to ſhew the Church the rule on which the Church is to receive them, and themſelves are ready to admit them. Act. 10.37. Can any forbid water, &c.
This rule was beſt ſeene by that publike profeſſion before the whole Church, and if no juſt exception bee made (as none ſhould bee without conviction) they are to be admitted by the Officers with the conſent of the members hereunto, for if publike profeſſion is needfull at leaſt before the Church, though not the world alway (as Didoclavius obſerves) to the entrance into the Covenant and Church by baptiſme; wee ſee no reaſon, but perſons formerly baptized, and entering anew into the Church, but they ſhould openly profeſſe their faith againe: the viſible Church being built upon this rocke, Matth. 16.16, 18. viz. Profeſſion of the faith of Chriſt; and laſtly, if there ſhould be no neceſſity for ſuch a profeſſion, yet if this bee deſired of the people of God, for the increaſe of their owne joy to ſee God glorified, and Chriſts name profeſſed, and his vertues held forth, and for the increaſe of their love to thoſe that joyne with them, why ſhould it not be done before Saints, which ſhould bee done before perſecutors? 1 Pet. 3.15.
What is now ſaid, we thinke ſufficient to undermine what is oppoſed herein by others, and may eaſily give anſwer to the three arguments of the learned Authour…, from the example of the Church of Iſrael, John Baptiſt and the Apoſtles, and ſo cleare up our practiſe, and judgement to the world from the aſperſion of our rigidum examen for which we are by ſome condemned, but for further clearing, we ſhall anſwer to the particulars.
Now to your Reaſons more particularly againſt this from the Old Teſtament, and the manner of entring and renewing Covenant then.
Anſw. Wee anſwer, firſt, when as you ſay, they profeſſing the Covenant promiſed to take God for their God, to keepe the words of the Covenant and doe them, to ſeek the Lord with all their hearts, to walke before him in truth and uprightnes, this implyeth a profeſſion of a worke of grace.
Secondly, They did not immediately enter into Covenant, but the Lord was long before preparing them for it, for they were humbled much in Egypt, in ſo much as their ſighings came up to God, Exod. 2.23, 24, 25. They had ſeene the glory of God for their good againſt Pharaoh, and all that Land, by many miracles, they had Gods viſible preſence in the Cloud; were inſtructed by Moſes concerning the Covenant of grace made with them in Abraham; they were mightily delivered at the Red Sea, ſo that they beleeved Moſes and feared the Lord and ſang his praiſe, Exod. 14.31. Pſalme 106.12. They were alſo inſtructed againe concerning the Covenant, and were to ſanctifie themſelves three dayes legally, (which was for ſpirituall ends, and of ſpirituall uſe, Exod. 19.10.) and thus being prepared as fit matter for Covenant, they then entered thereinto. And they were all of them (for ought we know) thus externally and eccleſiaſtically holy, though many were internally ſtiffe-necked, blind and prophane.
And for our parts we deſire no more then ſuch a preparation in ſome worke of grace, if appearing (though not indeed) reall as may make way for Church Covenant, among a people now as we ſee was then.
Reply. When John Baptiſt began to preach the Goſpell, and gather a new people for Chriſt, he admitted none but upon confeſſion of their ſinnes, but we read of no queſtion that hee put forth to them to diſcover the worke of grace in their ſoules, or repelled any upon that pretence that voluntarily ſubmitted themſelves.
Anſw. Though the Scripture record ſuch things very briefly, (elſe the world would not have contained the Bookes that muſt have beene written, as John ſpeaketh,) yet he that adviſedly conſiders the caſe, may ſee the profeſſion of a work of grace in all that were received by John to his baptiſme.
Firſt, John was ſent with the Spirit and power of Elias, to turne the hearts of the fathers, &c. to caſt down every high hill, &c.
Secondly, His baptiſme is called the baptiſme of repentance, for the remiſſion of ſinnes, Mark. 1.4.
Thirdly, confeſſion of ſins is ever put for true repentance, when there is a promiſe of pardon made to it, Prov. 28.1…. 1 John 1.9. and therefore when he requires confeſſion of ſins, was it without remorſe or ſorrow for it? was it not with profeſſion of faith in the Meſſiah, which he pointed unto, Joh. 1.29. and required with repentance, Act. 19.4.
Fourthly, did not hee fall upon the Phariſees with dreadfull thundering of Gods judgements, for comming to his baptiſme without converſion of heart, and fruits meet for repentance? Mat. 3.7. and this Luke ſaith, hee preached to the multitude, Luke 3.7. and whether any were received that embraced not that Doctrine, and ſhewed the ſame in their confeſſion, viz. that their hearts were humbled, and that the renounced their high thoughts of their priviledges of the Law, &c. and profeſſed amendment & fruits meet for the ſame, it will be hard for any to prove: and thus much is evident: on the contrary that Phareſees & Lawyers diſtinguiſhed from the People and Publicans rejected the counſell of God in not being baptized of him, and what counſell but that wholeſome doctrine of John, Luke 7.29, 30? Lay all theſe together, and let any whoſe thoughts are not prepoſſeſſed with prejudices, ſay, whether this confeſſion was not ſuch a profeſſion of faith and repentance, which a diſcerning charity ought to take for a worke of grace.
Reply. Acts 2 38.8.…7.19 17, 18, ….It appeares many wayes that when the Apoſtles planted Churches, they made a Covenant betweene God and the people whom they received. But they received men upon the profeſſion of faith, and promiſe of amendment of life, without ſtrict inquiry what worke of grace was wrought in the ſoule, ſo in after ages, &c. Now the profeſſion at firſt required of all that were received to baptiſme, was that they beleeved in the Father, Sonne and holy Ghoſt. This was the confeſſion of the En…uch, when he was baptized: I beleeve that Jeſus Chriſt is the Son of God.
Anſw. Wee cannot but obſerve how ſtill the evidence of the truth of what wee proved in the third and fourth poſitions, breakes out at every turne, when the heat of that diſputation doth not hinder, for if the Apoſtles planted Churches and made a Covenant betweene God and the people when they baptized them, as the proofes for this Act. 2.38▪ and 8.37. and 19.17, 18, 19. alledged in the margent ſhew, then ſtill it appeares they admitted men into planted Churches when they baptized them, and the refore the Apoſtles ordinary and firſt leading practiſe and examples are for thoſe Poſition, not againſt them.
2 You grant here that Acts 2. and 8. and 19. there was a profeſſion of faith and promiſe of amendment of life, and ſo wee muſt ſuppoſe though not expreſſed, for how elſe could the Apoſtles diſtinguiſh ſuch as gladly received the word, from the mockers and others?
Now let us conſider what kinde of profeſſion this muſt bee by the ſtory it ſelfe. The Apoſtle Peter in his doctrine preſſeth three things. 1. Converſion or repentance for their ſinnes▪ 2. Faith in Chriſt in thoſe words, Bee baptized in the Name of the Lord Jeſus Chriſt, Verſe 38. 3. With many other words he exhorted them, ſaying, Save your ſelves from this untoward generation, that is, this was the ſcope of and ſubſtance of his exhortation, which includes a gathering themſelves to the Church. Now the Text ſaith, in reſpect of the firſt, That they were pricked to the heart▪ and cryed out Men, and Brethren what ſhall wee doe? 2. They gladly received the word, that is of faith in Chriſt, and the duty of obedience to the Goſpell, and how did all this appeare, but by their profeſſion? and what kinde of confeſſion can any man think▪ ſuch ſoules would make, but a broken hearted gracious confeſſion, which to any diſcerning charity muſt be taken to argue a worke of grace? ſo that the very character given of them by the holy Ghoſt, in ſo briefe an Hiſtory, doth cleerely evince what we contend for.
Conſider alſo the ſtory, Acts 8. and firſt, not to paſſe over what is ſaid of Simon Magus, of whom it is ſaid, Hee beleeved, was baptized, continued with Philip, and wondered, ſo that no doubt they took him for a true beleever, but when Peter diſcovered his falſneſſe, ſee what hee ſaith, Verſe 21. Thou b…ſt no part nor lot in this matter, and the reaſon is, For thy heart is not right in the ſight of God. Let any here conſider, that if hee had no part nor lot in Chriſt and baptiſme, &c. becauſe not right, whether the Apoſtle Peter or the Church would have received him, if ſuch had been diſcovered before.
And for the Eunuch, Philip requiring his profeſſion of faith, If thou beleeveſt with all thy heart, looked for a ſound worke of grace, and though it was delivered in thoſe words which are the Fundamentall truth, That Jeſus is the Sonne of God, yet it includes true faith in him for ſalvation: as we ſee our Saviour Chriſt takes that confeſſion of Peter for true faith, Fleſh and blood have not revealed th… to thee, but my Father: and promiſed to build the Church on this rocke, Matth. 16. Yea it includes ſubjection unto him as the Sonne of God, the Prophet and King of his Church, and this is no rare, but a common thing in the New Teſtament, by one fundamentall truth, beleeved and confeſſed, to include true faith and profeſſion of the whole truth that ſuites with that foundation, as Rom. 10.9. ſo expounded, Verſe 10, 11. as being more then hiſtoricall faith, ſo 1 John ….1, 2. and 5.1.
The like characters of a penitent and gracious carriage and confeſſion may be obſerved, Act. 19.17, 18, 19.
And ſeeing you have given us this occaſion to lay downe ſome grounds of our practiſe from the firſt patternes, we ſhall add a word or two to take away the conceit of novelty, which is imputed to us in this point as much as in any thing elſe. Tertullian ſaith in his booke of preſcriptions, Wee admit no man to any diſputation about divine things, unleſſe hee firſt have ſhewed us of whom he received the faith and became a Chriſtian; and ſecondly, whether hee admit and hold the generall principles, wherein all Chriſtians doe and ever did agree, otherwiſe proſcribing againſt him as an alien from the Common-wealth of Iſrael. And if in thoſe times they were ſo ſtrict in admitting men to diſputations, no doubt much more in receiving men to Church Communion. But if this ſeeme not full enough, take another: in the Churches of old, there were Catechumeni, inſtructed for enterance into the Church by baptiſme, with whom they tooke much paines in ſanctifying them, before; by faſting and prayer, and often preaching to them. And for their admiſſion, there were foure things in uſe among them, 1. Nominis profeſſio, 2. Scrutinium, 3. Abrenuntiatio, 4. Fidei profeſſio. Their Scrutinium which they call Examen competentium, or the examination of ſuch as were competent, or fitting for admiſſion, This Examen was very ſtrict as is obſerved out of Alcuinus, by learned Cham de Bap. lib. 5. cap. 1….Chamier, Fiant ſcrutinia, ut explorentur ſaepius, an poſt renuntiationum Satanae, ſacra verba datae fidei radicitus corde defixerint, i. e. Let examinations be made, that if oft may bee tryed, whether they have deeply fixed in the heart the ſacred words of their profeſſed faith. And what ever any may thinke of the ſtrictneſſe of that their diſcipline, in this point Chamier gives a large teſtimony, by way of approbation of the ſame, whoſe words upon it are theſe, Certe nemo it …are poteſt, ſeriam in tam ſanctis rebus diligentiam, ne quantum fieri poterit lateant Simones, &c. i. Certainely no man can diſallow ſuch ſerious diligence, to prevent pro…anation of ſacred things, leſt (ſo farre as it is poſſible) ſuch as Simon Magus may lye hid: And ſaith hee, the Apoſtles went before in their examples, for Philip, Acts 8. being demanded of the Eunuch, What hinders mee that I may not bee baptized? hee anſwereth not ſimply thou mayſt, but with this ſuppoſition added, if thou beleeveſt with thy whole heart. Now this profeſſion of their faith was either by reciting the Creed in an eminent place before all the people, and that praeclarâ fiduciâ, with full affiance, as hee obſerves out of Clement and Auguſtine, or elſe reſpondendo interroganti Sacerdoti per ſingula in ſubſidium forte pudoris aut memoriae, i. e. By anſwering to the Miniſter propounding queſtions, concerning their faith for helpe of their baſhfulneſſe, or want of memory.
Alſo Beza in his Epiſt. 14. Commending much the ſeverity and zeale of former Paſtors and Churches in this kind, and bemoaning the negligence of ſuch as followed, from whence hee ſaith it is, that the Church without a miracle could not riſe out of its filth, he concludes thus, Itaque fruſtra diſputabitur tum voce tum ſcriptis, niſi converſione cordium & foreign initium inſtaurationis ſum… tu….
Reverend Mr. Hilderſam in his treatiſe of the doctrine of the Lords Supper, to that queſtion, whether the people that come to the Lords Table, bee bound to make knowne their knowledge and ſpirituall eſtate to their Paſtor. Anſwers thus, yes verily, for ſeeing, Matth. 3.6. Acts 8.37. God required of them, that (being of yeares of diſcretion) were to bee baptized, that they ſhould make knowne to the Congregation or their Miniſter their, faith and repentance, hee doth every whit as much require this of them that are to come to the Lords Supper. Whereby we ſee, 1. that his judgement was that, Act. 8. and Mat. 3. the people did make known their ſpirituall eſtate to the congregation or Miniſter, when they profeſſed faith and repentance: and ſecondly, that the ſame ought now ſo to bee. Laſtly, We may appeale herein to the conſciences of very many godly Miniſters, in our deare England, whether they groane not under the mixture of the precious with the vile, in the Ordinances of Chriſt, and would not gladly have it otherwiſe, which cannot bee without ſuch a way of admiſſions into the Church as we plead for, or elſe in conſtituted (but corrupted) Churches, by caſting out ſuch as after admonitions appeare impenitent in ſin, by the ſeverity of diſcipline.
And this was evident by the qualifications of perſons to be received to the Lords Table, voted at firſt by the preſent Reverend Aſſembly, and preſented in their Directory to the Parliament, if wee bee not miſ-informed: whoſe words are theſe, None are to bee admitted thereto (meaning the Lord Suppers) but ſuch as being baptized are found upon carefull examination by the Miniſter, before the other Church-Officers, to have a competent meaſure of knowledge and ability to examine themſelves, and profeſſe their willingneſſe to ſubmit themſelves to all the Ordinances of Chriſt, and are of approved converſation according to Chriſt: the ignorant and ſcandalous are not to bee admitted, nor thoſe of another Congregation, unleſſe they have ſufficient teſtimony or be very well knowne.
If it bee objected, that ſome of theſe inſtances concerne unbaptized perſons onelyonly, which is not our caſe; Anſw. 1. Multitude of baptized perſons in theſe dayes are as ignorant and prophane as ſome unbaptized; and therefore as apt to pollute Gods Ordinances: 2. Chamiers reaſon, why unbaptized perſons were to go under ſuch ſtrict examination, holds good in our caſe. 3. Such profeſſion of faith was required by John and the Apoſtles of thoſe that were Church members before.
Reply. The Creed is honored by the Ancients with glorious titles, as the rule of faith, &c. by which they underſtood that rule of faith given by Chriſt, when hee was about to aſcend, and commanded his Diſciples, ſaying, Goe teach al Nations. In after times ſome Articles were added for explanation, to meet with the hereſies of thoſe times, but for ſubſtance, the Church never required other acknowledgement, &c.
Anſw. If you meane that which is called the Apoſtles Creed, it is juſtly doubted whether it bee ſo ancient, however, the times which followed the Scripture patterns, are both obſcure to us, and no infallible pattern, yet many Churches uſed great ſtrictneſſe, as is ſhewed, in receiving and reſtoring fallen members, and if afterward hereſies gave juſt occaſion to require further profeſſions of the doctrine of faith, and to add more articles for explanation, why may not the Churches require a more explicate confeſſion of the work of faith and repentance, the formality and meere outſide profeſſion of ſo many Civiliſts, Formaliſts, and Atheiſts requiring the ſame?
Reply. If you put man to declare that worke of grace▪ God hath wrought in this or that way, which perhaps is not determined by the word of grace, at leaſt not agreed upon amongſt your ſelves, wee beſeech you to conſider by what authority you doe it, and upon what ground you ſtand.
Anſw. This is but upon a ſuppoſition, if ſo &c. which is contrary to our judgement, and profeſſed practiſe to limit the ſpirit of grace in the workings of it. If any have ſo done, (as it may bee in the times of opinions prevailing among us) wee doe not owne it, but diſapprove the ſame. It is enough for us to ſee any have ſome way, or by ſome meanes or other beene humbled for ſinne, brought home to Chriſt by faith, or have any breathings of the Spirit of Chriſt, with a life anſwerable to the Faith of Chriſt.