Right to Sacraments, Disputation 1

Right to Sacraments · Disputation 1

p. 1The first Disputation. Quest. Whether Ministers may admit persons into the Church of Christ by Baptism, upon the bare verbal Profession of the true Christian saving faith, without staying for, or requiring any further Evidences of sincerity? Aff.

IN almost all our controverted Cases, the Church still findeth the mischief of Extremes: and among the rest, in this about the due qualification of those whom we must admit to the Sacraments. Some will not look after saving Faith at all; but have found out a Faith of another species, which they call Dogmatical, which they take to be the Title to both the Sacraments. Others, while they look after saving faith, will not take up with that Evidence of it (a bare Profession) which God in Scripture hath directed them to accept; but they must either pretend to search the heart, or stay for some better Evidences of Regeneration. The confuting of these last, shall be the business of this Disputation; and the confuting of the former, shall be the matter of the rest.

We here suppose that Baptism is a standing Ordinance of Christ, and that the use of it is to be the sign of our Entrance into the Church of Christ; not only solemnizing our Covenant with God, in which upon our consent we were before secretly p. 2entred, but also investing us in our Church honours and priviledges. For as the Prince doth by a sword conferr the order and honour of Knighthood (which he might do before by private Grant) or as a man doth by a Key deliver to a Tenant the possession of a House; or by a twig and turf, the possession of Lands: so doth God by Baptism deliver to the true Believer the honorable order of Christianity, and power to be a member of Christ and his Church, and a son of God, and therewith he delivereth him the pardon of his sins, and other Priviledges of his people: Though to them that come without this saving faith, there is only an Offer of the Internal Benefits from God, and no Delivery of possession; and only a Ministerial delivery of the possession of the external priviledges, without that Title which before God will warrant their Claim anh Reception; though there be enough in the Ministers Commission to warrant his delivery upon that Claim.

It is here also supposed, that it belongeth to the Ministerial Office to Baptize, and by Baptizing to admit persons into the visible Church. And this is not the smallest part of their Trust, and Duty, and Honour, nor the least of the Keyes of the Kingdom of Heaven, which is committed to their care. Ordinarily none can be admitted into the visible Church, or made a visible Christian as thus listed among such, but by the Office of the Ministry: And therefore the Minister is made the Judge of mens aptitude to this honour: for no man must act against, or without the conduct of his own Judgement. And therefore to whomsoever it belongeth to Baptize, ordinarily to them it doth belong to judge who is fit to be baptized.

It may be thought that it is a very great power that Christ hath herein conferred on his Officers; and that it may be easily abused to tyranny, while every Minister shall have power to refuse persons their visible Christianity, or the badge of it, and so to make Christians as they please. But first, they are tyed up themselves by certain Rules, as we are further to shew in this Dispute: and second…y, if one should tyrannize, there are enow more to relieve us; thirdly, there is no power but may be abused; but yet it must be trusted somewhere; and into what hands should Christ have fitlier put it, than into theirs that are by p. 3Gifts and Offices fitted for the trust? I have marvelled sometime, when I have heard secular Rulers on one side, and the People on the other side, cry down the Ministerial power of excommunicating, or so much as keeping from the Sacrament of the Lords Supper, that they did not as much or more contend against their Power of Baptizing and Judging who should be admitted into the Church. But I think the reason is, because Ministers admitted all so generally, that they were not awakened to the observation of their power herein, nor to any jealousie of them, left they should (as they call it) tyrannize. But undoubtedly they might as fairly say, that it belongeth either to the Magistrate, or to the Bishop alone, or to the Major Vote of the Congregation, to Baptize, or Judge who shall or shall not be baptized, and so admitted into the honour of visible Christianity and Church-membership, as to say that it belongeth to the Magistrate or the Bishop alone, or the people to excommunicate, or to judge who shall be excommunicated. For the Power of taking into the Church Universal, is as great as that of putting out of a particular Congregation. And Christ gave the Keyes conjunctly and not dividedly; and therefore he that hath the admitting Key, hath the Excluding Key.

Had our people but well considered, what Interest the Ministerial Office hath in their very Baptism and Christianity, and that they cannot be New-born into the Kingdom of God, without the help of these Midwives, at least, (and Scripture gives them also the Title of Parentage) they would then have discerned that by their very Baptism they are engaged to the Ministery subserviently, to God the Father, Son, and Holy Ghost, to whom they are principally engaged: For, as the Liturgie speaks, they are Dedicated to God by our Office and Ministery, and they have their visible state in the Christian Church and Possession of its Priviledges, delivered to them by our Office and Ministery; and therefore, me thinks, they should well bethink themselves before they renounce it and despise it, till they dare renounce and despise their Baptism: and those that do that, I do not much wonder if they renounce our Ministery.

Furthermore, It is here supposed that a Profession is necessary, before we may admit men to Baptism; and that this must p. 4be a profession of the true Christian saving faith, and not only of some other sort of faith. And we take it for granted, that the aged are admitted upon their own profession, and the Infants upon the profession of the Parent, by whom he hath his Title to the Covenant, even as he is the seed of a believer.

The Question then that we have now to discuss, is only concerning the sufficiency of this Profession, as to the satisfaction of the Baptizer, without any further Evidences of sincerity.

For the explaining and resolving whereof, I shall first shew you what that Profession is which we require, and shall be satisfied in: and secondly I shall prove the Affirmative of the Question.

And for the first, I shall first shew you what Profession is in general, and the formal nature of the thing, and the requisites thereto. Secondly, I shall shew you what this Profession must be in specie, as it is specified from the subject matter of it.

And first Profiteor, is but palam fateor, in the common acception of the word. In civil cases, prositeri est publice & apud acta aliquid ultro denunciate, ut Calv. More especially, professio is sometimes, ad interrogata responsio, and sometimes sponsio; and in military affairs, it is nomen dare. Ours in question hath something of all these conjunct. It is a solemn voluntary declaration (expression or confession) of our faith in God the Father, Son, and Holy Ghost; (in answer, usually, to the Interrogation of the Minister) with a giving up our name to God, by solemn sponsion, and renouncing the Flesh, the World, and the Devil (or in general, all inconsistent wayes) Profession is a relative action, and hath in it somewhat Material, viz. the Action; and somewhat Formal, viz. the Relation, which must be distinctly considered of. For Profession is a signification of a mans mind concerning the thing professed. The Action, which is the Matter of the sign, is not necessarily one and the same thing in all and at all times. The common action is by word of mouth: Where that cannot be had, (as from the dumb) it sufficeth that they express by writing: where that cannot be had, the lifting up of the hand, or motion of other part of the body, or any thing that is apt to signifie what is in the mind, may be a just Profession. And if word, writing, and p. 5corporal motion be all joyned together, it is but the matter of the same Profession. God hath tyed us to no one particular sign as necessary, nor restrained us from any, by his Word; but only as the general Directions, (of doing all things Orderly, decently, to edification, &c.) may be an Obligation or restraint: but the more particular Direction must be fetcht by Christian prudence from the Light and Law of Nature it self. The nature of the thing, with concurrent circumstances, will teach us which is the fittest sign: And sometime the commands of our Teachers or Governours may determine that case, it being a matter within their power to determine (according to Gods general Rules.)

The formal Reason of a Profession, is, that it be signum mentis, aut verum, aut (et si ementitum, tamen) apparens: if it be only a seeming sign, or counterfeit, it is truly a Profession, but not a true Profession. I mean, it hath a Metaphysical verity, inasmuch as it is an action apt to signifie the mind, and doth signifie that which the man would have you think to be his mind: but it is not morally true, but false; because it doth not signifie that which is his mind indeed. All words are to be signa mentis; but when a man lyeth, his words are truly words, though not true words; and he doth speak that which he would have you take to be his mind, though not that which is so, &c. he useth a sign that is apt and appointed for the expression of the mind, though he abuse it to the concealing of his mind, and the deceiving of the Hearer. Yet if any will insist upon it, that it hath not the formal Reason of a Profession, unless it be true, and agreeable to the mind; let such know, that we take the word in a larger, and commoner, and (I think) fitter sense, even for that which a pretended to be a true sign of the mind, whether it be indeed true or not. Yet still pretended it must be to be a true Discovery of the mind, and to that use it is that the Minister must receive it: and thence it comes to pass, that there are besides the bare words, writings, and some modifications, which are of necessity to the very cons…i…ution of a real Profession, and without which it cannot properly be called a Profession, or may not by a Minister be taken for such. Concerning which, 1. I shall enqure further, Whether this be so p. 6or not? 2. What those Modes or concomitant Acts must be? 1. And for the first; the reason of the doubt is, because some conceive that Profession is so far required for it self, (or for some other end, I know not what) as that it is not to be lookt at or required as a seeming or probable evidence of the thing professed. Mr. Blake Treat of Sacr. p. 129. saith of me: His Grand Rule is, That a serious Professor of the Faith is to be taken for a true believer. — If this Proposition were a Scripture Maxime, then it would have born a further superstruction; but being neither found there, nor any proof made that it is any way deduced thence, mother and daughters may all justly be called into question.—I do yield, that charity is to hope the best; but that we should put our charity to it, or our reason either, for probability or certainty when we are nowhere so taught, and have a more sure Rule for our proceeding, I see no Reason. I can scarce meet with a Minister that saith (and I have put the question to many of the most Eminent that I know) that he baptizeth any Infant upon this ground of hope, that the Parent is Regenerate, but still with earnest vehemence professeth the contrary.

Answ. 1. That serious Profession of true faith is to be taken by us as a probable Evidence of the thing Profest, till men forfeit their credit, I shall (God willing) prove anon from Scripture. And if I did not before stand to prove it from Scripture, I desire Mr. Blake, as he findeth cause, by the following evidence, to impute it either to my disability, or my modesty; If he find that I now prove it not, let him tell the world that I could not; (but let him not thence conclude that it is not true; for another may prove it, if I cannot): but if I now prove it, let him impute the former omission to my charity, which provoked me to hope, that with such as he (and so many as he here intimateth) it had not been necessary: nay, I thought it had been out of controversie with us.

2. If he yield that charity is to hope the best, Why not then to be put to it? Is it not put to it, when it must hope the best? Or is not this a contradiction?

3. What kind of holy Ordinance is this, wherein neither p. 7Charity nor Reason must be put to it, when the state of another is presented to our consideration?

4. What is the more sure Rule for our proceeding, which is here mentioned? I must profess, that upon my most diligent search, with a willingness to discover it, I am not yet able to know what Mr. Blakes Rule is, (sure or not sure:) I mean, what that qualification is, which he saith doth entitle to Baptism. Though he call it a Dogmatical Faith, yet he requireth the will's consent; but to what, I am not able to discern, he doth so vary his Phrase and contradict himself. Onle by his Title on the top of the Leaf, I know that it is [A Faith short of Justifying] which he meaneth, which telleth me what faith it is not, though not what it is.

5. Either he will require a Profession of true Faith, or not: If not, then we are not yet fit to dispute about the ends to which that Profession is requisite, seeing we are not agreed whether the Profession it self be requisite in those whom we must admit. If the Profession it self be acknowledged necessary, then either for it self, or for another thing. Not for it self; For, 1. There is nothing in the thing. 2. Nor in Scripture, to intimate any such thing. But on the contrary. 1. It is signum mentis, and therefore is required to signifie what is in the mind. 2. Else a false Profession should be requisite and acceptable as well as a true, if it were Profession, quâ talis, and propter se, that were requisite. If it be not for the signification of what is in the mind; then though it signifie not the mind, it is acceptable: But that cannot be: for God hath forbidden lying, and never accepteth it, nor maketh it a condition of our Title to his benefits, as given to us by him. 3. It is not any one sign that God tyeth us to: Not speaking, for then the dumb could not profess: Not writing; for then none could be Professors that cannot write: But its any thing that may signifie the mind; which plainly shews, that it is required to this end, that it may signifie the mind. God never encouraged any to speak the bare words, be they true or false; but only to speak the truth.

6. Suppose it were only another species of Faith which is necessary to be professed in order to Baptism, would not Mr. Blake put either his Charity or Reason to it, to judge whether the p. 8person do in probability mean as he speaks? If not: 1. Then he will not sanctifie God in his Ordinances▪ but abuse them, and wrong his Neighbour, by laying by Charity and Reason so much in the administration. 2. And then, if he knew that they came in scorn, or learn the word as a Parrot, he would accept them, which I will not imagine. But if he will put his Charity and Reason to it, to judge of the truth of a common Profession; let him shew us his warrant, and it shall serve us to prove that we must do so also in case of a special Profession.

What ever the Faith professed be, If you say your Profession is required propter se, for the matter of the sign, and not for the formality and use of signifying, it were not only groundless, but a reproachful ascribing that to God, which we would not ascribe to the silliest man or woman about us, that hath the free use of Reason. And if the Profession be given, and taken (and so required) not propter se materially, but ut signum mentis, for the signifying of our minds; then sure I need not dig deep into Scripture or Reason, to prove that both the Reason and Charity of the minister is here to be Imployed, to judge whether indeed it do signifie the mans mind according to his pretences, or not. It grieveth me for the Churches sake, to read Mr. Blake's words of the Ministers he meets with: for if they do scarce any of them so much regard the probability of the Parents Regeneration in the administration of that Sacrament, then they either Baptize upon an apparent Lye (if the Parent profess saving Faith, when he hath not the least probability of it); or else they take up with the Profession of another species of Faith (as Mr. Blake doth.) And I crave their patient sober enquiry, Whether that be not to make another species of Baptism and of visible Christianity? and also, whether they have yet well discerned and determined what that Faith is that must be profest, and whether the world have ever yet seen an exact or satisfactory definition or description of it? and where? and in what words? and also whether they have not the same uncertainty of the sincerity of that lower Faith in the Professors, as of true saving Faith? and consequently, Whether Mr. Blakes doctrine have delivered them from difficulties, or ensnared them? I crave of all those Reverend Brethren whom Mr. p. 9Black meets with, and are guilty of what he chargeth them with, that they would once more consider the matter.

2. Having thus shewed that a Profession is necessary and that in its formal nature, and to its proper end, as it is a signification of a man's mind, and in order to the discovery of the mind, and not barely for the very terms or signs of Profession; I am next to shew what things are necessary (besides the bare words or other signs) to the Being of a Profession, or what properties or requisites are, sine quibus non, to the validity of it to its End, that it may be indeed taken by us to be signum mentis, and not be accounted Null and vain.

And in General it is necessary that the Profession seem true: for a Profession that is notoriously fals, is uncapable of the Ends atd use that it is required for: for such a one will not signifie a mans mind, but the contrary.

More particularly, 1. The Professon which we must take as valid, must seem to be made in a competent understanding of the Matter which is Professed. It's a known rule in Law that Consensus non est ignorantis. If a Parrot be taugh to repeat the Creed, it is not to be called a Profession of Faith. The same we may say of any such Ideot or child, or persons at age, who are notoriously ignorant of the matter which they speak: therefore it is the duty of those that require such Professions, to endeavor to discern whether the person understand what he professeth, before he do it: and therefore in the ancient Churches their Catechists or other Teachers did first see to their understanding the sum of the Christian Faith, before they baptized any at age: and so should the Parents themselves be examined, before we baptize their children upon the account of their Profession, except it be when we have just cause to presume that the person understandeth the matter professed. Yet if any shall grounldesly so presume, and be mistaken this makes not the Profession Null, as to the use which the Church makes of it, though it be Null as to the real internal Covenant of man with God, or to the Benefits of such a Profession by any grant or Gift from God; for in in foro Dei, it is no Profession or worse.

2. We must take nothing for a Profession, but that which p. 10hath a seeming seriousness. For if it be Notoriously or apparently ludicrous, or in a scorn, or not meant as it is spoken, it is then apparently false: and we are not to believe apparent falshoods.

3. It must seem to be voluntary or free: I deny not but some force may stand with a valid Profession: but that is only such a force as is supposed to prevail with the Heart it self, and not only with the tongue when the heart is against it. If any should say to a Jew, [If thou wilt not Profess thy self a Christian, I will presently run thee through with my sword, the words that should be forced by this threat are not to be taken for a true Profession, when it is apparent, that they are meerly forced by fear. So that which done in a passion of Anger or the like, contrary to the ordinary prevailing bent and resolution of the heart, is not to be taken as a voluntary and valid Profession.

4. It must be a Profession not prevalently contradicted by word or deed: Otherwise, still it is an apparent or notorious lie, which no man can be bound to believe. If a man say in one breath, [that he believeth in Christ] and in the next will say [that he doth not believe in him,] he nulleth his own profession by a revocation: and if he revoke it in the direct sense, it is all one as if he did it in the same terms: As if he say that he believeth in Christ, but withall, that he believeth him to be but a man, or a Prophet, or not to have died to ransom us from our sins, &c. so if he should say [I am a Christian [but yet] I love the world and the flesh more then Christ] the same must be said of a Practical contradiction, which is effectual to invalidate a Verbal Profession. If a man should profess to the Prince, that he honoureth him, and when he hath done, should spurn at him, or spit in his face: or if a man should profess that he loveth you, and desireth your safety, and withall shall discharge a Pistol at you, or run at you with his sword; I leave it to your selves whether he be to be believed.

Yet some Contradiction there may be, which may not nullifie a Profession: As when the terms of Contradiction seem not to be understood by him that useth them, or not to be meant in the contradicting sense; or when he seem's not to discern the p. 11contradiction, but thinks both may consist, and seems to hold the truth practically, and so contradicts it speculatively or ignorantly: or when the contradiction is more weak, and not seemingly prevalent, as [I believe, Lord help my unbelief.]

5. When a man hath utterly forfeited the credit of his word; the Profession of that man must not be meerly verbal, but practicall. This is all clear in the Laws of Nature. When a man may be justly said to have forfeited the credit of his bare word, is a matter of consideration. The common reason and practice of men, is against trusting a perjur'd mans bare word, till he give sufficient evidence of his repentance for that perjury: And the like may be said of one that hath often violated Promise, and given no Evidence of any effectual change upon his heart, but that still he hath the same disposition. The Novatians thought that those who lapsed hainously after the Baptismal Profession, were not again to be absolved, and admitted into the communion of the Church, but they did not exclude them from Gods pardon, as is commonly believed to them. Clemens Alexandrinus, and others of those ancient Churches, do seem to exclude all from pardon of sin, after twice or thrice offending: but I suppose, they meant it only of hainous sin, and of pardon in foro Ecclesiae, and not of pardon in foro Dei (a distinction that was not then detested.)

The truth is, the temper and quality of persons, and the nature of the fault, and many circumstances may so vary the case, that it is not the same Number of promise-breakings, or sins after promises, that will prove the forfeiture of each sinners Credit. Ordinarily, in case of gross hainous sin, if a man have oft broke his promise, his bare word is no more to be taken, but an actual Reformation must prove the validity of it. But there are some cases, in which once or twice breach of promise may forfeit credit, as to the Church, and some cases wherein more then three or four brecahes may not do it. But as for an Infidel that newly comes to the Profession of the Faith, or a notorious ungodly man that newly comes to the Profession of godliness, we must take their first profession, though their lives were never so vicious before; because though they have oft committed other sins, yet not this of Covenant-breaking with p. 12God, and they seem to be recovered from their former unconscionableness.

Perhaps some one will say, that, if all this be to be look'd after before the validity of a Profession can be discerned, then this is an uncertain Rule for us to proceed by, in administring the Sacraments: for Ministers will be uncertain when all these qualifications are found in mens Professions. Besides that, it puts tyrannizing power into Ministers hands, which you tell Mr. …ombes of in your book of Infant-Baptism.

Answ. I have there shewed that the danger is greater in the Anabaptists way of using this power than of ours. 2. This objection is as much against them that are for the title of a Dogmatical faith, as for us that require the Profession of a saving faith. For they cannot be certain of their lower faith it self, and therefore must take up with the profession of it: and if they will not require all these qualifications forenamed of that Profession, then they may as well admit professed Jews and Heathens, and they will openly subject Gods ordinances to profanation. 3. Because it is a variable case, and requireth Judgement in the Administrators; therefore hath God made it a considerable part of the office and work of his Ministers, to Judge rightly of mens profession, that they may discern the meet from the unmeet: and therefore hath he required so much prudence and piety in Ministers, that they might be meet to judge in such cases. To bear these Keyes, and wisely and faithfully to discern who are to be admitted, and who to be excluded, is no small part of their Trust, and Power, and Work. The great necessity of Church Officers, and the nature of its Government, would be the better understood, if this were well considered. It is not a possibility of mens erring in such Cases as are committed to humane determination, that will warrant us to condemn that way, or to cast about for some more Infallible or easie course: such contrivances will have but the Popish success, and will lose us the credit of our honest just Authoritative decision, while we will needs pretend to an Infallibility, that the world may discern that indeed we never had it. The common-course of quarrelling with all Government where there is a possibility or danger of any great abuse, and evils thereby, doth directly conclude in the simple rejection of all Government p. 13by man and almost any thing else that man must be the agent in: for as long as such vile imperfect wretches are the Governors, how can you think, the actual administration will be perfect? Get Angels to Govern immediately, or stay till men be as Angels of God, and then you shall have a cure for all these Inconveniences: but till then expect not good without evil, nor that so bad a creature as Man▪ even the best of men, should govern any Society, or do any considerable work, without leaving upon it the Impression of his sinfulness, and many Imperfections.

2. Having shewed what this Profession must be in the General; and the Nature of the Act, I must next shew what it must be Materially, and in Specie, (as it is morally specified from the subject matter,) And in general, the thing to be Professed, is: [that the Professor is a Christian;] or, that he is a true penitent Believer in Christ.

Object. It is not his own belief, qua creditur, which he is to make Profession of, but the Christian belief, quae creditur, that is, the Doctrine of the Gospel.

Answ. 1. This is a contradiction: He that professeth the Gospel to be true, doth eo nomine, profess his own belief of the truth of it. For will he profess it to be true, when he takes it not to be true? otherwise he either speaks but the words, while he takes it himself to be false which he speaks, or else he only meaneth or saith that, (other men think it to be true) though he do not. 2. We need not to ask any man for a profession to Evidence the Gospel to be true, but only to evidence his own Belief of it. The Gospel needs not their testimony, much less a testimony which they beleeve not themselves, which is as none. 3. Infidels are meet to be admitted to Baptism, if there be no Profession of their own faith required. But I suppose I need not to use more words against this objection.

More part…cularly as Christianity, in sensu famosiori is the saving entertainment of Christ in the soul; and faith, in sensu famosiori, is that which is called Iustifying saving Faith; and a Church member, in sensu famosiori, is such a true Christian; so it is true Faith and Christianity whose Profession is thus necessary: and if there be but a bare profession without the thing p. 14Professed, these are called Christians or believers but Analogically or (as our Divines commonly tell the Papists) Equivocally.

The Faith thus to be professed must be considered, in its Acts, and in its Objects. The first Act is the understandings assent to the truth of the Revelation, upon the credit of the Revealer, which Implyeth, yea formally containeth a crediting of his Veracity, and so an Affiance therein. 2. A Consent or Willingness that Christ be ours on the Gospel terms; or an Accepting Christ and life, as offered: which Scripture calleth the Receiving of Christ Jesus the Lord, Joh. 1.10, 11. Col. 26. which is stil implyed in the Affiance or Recumbency by which the Act of Faith is so oft entitled in Scripture, and which must be added.

As the act of faith must needs be both of the Intellect and the Will, so the Object must be answerably, the Truth of the Gospel, and the goodness of the benefits there revealed and offered. The Church is more agreed about the particulars of the Latter, then of the Former: for as the Papists would make us believe that the Fundamentals and Essentials of the Christian Faith cannot be known as distinct from the rest, but that all which the Pope saith, is de fide, is of neces…ity to salvation: so among our selves we are not well agreed, whether Fundamentals (that is, Essentials) can be enumerated. There is no doubt but we may easily enumerate them in General terms; and so our whole Christian Faith is contained in our common Profession at Baptism, [I believe in God the Father, the Son, and the Holy Ghost.] If we yet descend to some particulars the case is clear: that to believe in God the Father, is to believe, that he is the most Wise, and Great, and Good, and our Maker and Ruler, and our chiefest Good: to believe in God the Son, is to believe that he is God and man, the Redeemer and Saviour, ransoming us by his blood, and overcoming death by his Death and Resurrection, and procuring us pardon and everlasting life by his Merits: to believe in God the Holy Ghost, is to believe that he is the Sanctifier of the people of God that shall be saved. Thus much is Evidently Essential to the Christian Faith, and nothing but what is contained in this. But then the great difficulty lyeth here, whether a more particlar belief of some p. 15truths contained under these comprehensive terms be not Essential to Christianity.

To which I only say in general, 1. That the belief of the Truth of the Promise, or other verities, being necessary in order to the determination of the Will, to the Acceptance of the good revealed therein, there is therefore so much of the doctrine of Necessity to be believed, as is of Necessity to the determination of the Will, to accept God for our God, by Creation; and Jesus Christ for our Saviour by Redemption, and the Holy Ghost for our Sanctifier. 2. All that is essentially contained in these Relative Tit…es [our God, our Saviour, and our Sanctifier] must be particularly conceived of and believed. 3. The foresaid Explicatory terms well understood, seem to contain all such Essentials. 4. He therefore, that upon a true understanding of …hem, doth believe all these, doth believe all that is Essential to the Christian Faith. 5. Some persons can understand the Matter contained in these words without any more words (having first the Grammatical and Scriptural Explication of them): others have not yet had such Explications, or at least understood them not, and so must have more particular express, expository terms, that they may understand. 6. It is Matter that is primarily Essential, and Fundamental, and that Propter se: Words are to be called Essential, or Fundamental, but secundarily, and propter aliud, viz. so far as they are Means, without which the Matter cannot be received, but no further: and therefore no particular words are properly fundamental, or essential to our Religion; seeing that he that never heard those words, and yet believeth the matter by equiplloent terms, or any signs, is truly a …hristian. 7. The Essentials primary in the Matter are to all the same, but the Terms of Necessity for expressing them are not the same to all, either for number of words, or sentences; seeing one can receive that in ten words, ano…her cannot in twenty. And hence is it, that if twenty men be set to draw up the Essentials of Christianity, they may do it in twenty several forms of words, and yet all express the same ess…ntial Matter: and one Confession may be in ten lines, and another in more pages, and yet both speak the same Fundamental Tru…hs; one more concisely or generally, and the p. 16other more copiously and plainly. 8. Whatever other words may be necessary to some, besides those that directly express the above-said Matter of Belief, in God the Father, Son, and Ghost, they are not to this end necessary, that we may have more matter of Faith than is there contained, as if it were not all that is essential, but that this may by the ignorant be better understood: so that those other particular Articles, which some call Fundamentals, are but expositions of those three Fundamentals, that indeed we may receive them. 6. In point of duty, a Minister must require a more full and large expression of his Faith from one man than from another, viz. From those that he hath apparent cause to suspect of not understanding, or not believing what the more Comprehensive Concise Terms do express: but yet, if either he neglect that duty, (or his previous inquiry and examination) though sinfully, or if the party that gave no cause of suspition, be yet ignorant, or an unbeliever, it doth not follow, that the Concise Profession was a Nullity for want of larger Explication. He that professeth to believe in God the Father, Son, and Holy Ghost, hath made a Profession of saving Faith in all the Essentials, as to the sense of the words, and it is to be taken as valid, in foro Ecclesiastico, in the Judgement of the Church if there be not some of the above-named particulars apparent to invalidate it, (as Contradiction, apparent Ignorance, Derision, &c.) May it not be the safest way to imitate the Scripture examples in such cases, where we alway find Profession in order to Baptism, made but in few comprehensive terms? for, as by this way we follow the surest Guid, so are we most likely to comprehend all the Essentials, and leave none out; when spinning out a Profession to a Volumn in more particular Explicatory termes, if these same generals be not among them, may leave out much of the Essence of Religion, which these do comprehend. Not that I would have the people hear no longer discourses for Explication; but it is one thing, to put them into a Sermon, or Discourse; and another thing, to put them into the Profession of Faith.

If, notwithstanding all that is said, any shall still be prejuced against the requiring of a Professon of saving Faith, because p. 17of the difficulty of discerning when it is that all the Fundamentals are professed; let such consider, that it doth as much concern those that differ from us, to untye this knot, if they can, as us. We have long shewed the Papists, that themselves must be forced to distinguish between those points of Faith which some may be saved without, and those which none can be saved without: and so indeed Bellarmine and others of them confess. And those that say, it is a Dogmatical Faith that must be professed, must needs comprehend all the aforesaid Essentials in their Dogmatical faith, or else they cannot call it the Christian Faith. So that, as to the Object of Assent, they are equally concerned in the difficulties.

2. And then, for the second part of Faith, which is, the Wills consent, or Affiance, or Entertainment, Receiving, Acceptance, Embracing (or what other term to that purpose you will use) of the Good proposed in the Gospel, the same forementioned words do also comprehend all that is Essential to the Object of this Act: for the Will as well as the Intellect, to Believe in God the Father, Son, and Holy Ghost, is all our Faith: that is, [To receive God as our God, our Creator, our Soveveraign and Felicity, and Jesus Christ our Saviour, from the guilt and power of Sin, and to bring us to everlasting Glory, and this by Ransoming us by his death and merits, By Rising, Interceding, Teaching, Ruling us, and at last Raising and Judging us; and to receive the Holy Ghost as the witness of Christ, the inspirer of the writers of his Word, and as our Sanct…fier.] Thus is the Object of true Christian faith expressed, as containing the Objects of the Will.

To conclude, in a doubtfull case, it is safe to be as express and particular as we can, in our Instructions and Examinations, and not barely to keep to the meer Essentials: because there are many of the Adjacent truths, or superstructures, which are of so great use, as that the fundamentals are hardly and seldom well entertained without them.

And yet when we play not the part of Instructors, and preparers, but of Administrators of Gods Ordinances, then we must take heed of exacting more as necessary, then is indeed necessary; and in difficult Cases, when the difficulty lyeth in the Darkness of the persons heart, and you doubt, by reason of p. 18the scantness of his expressions, whether he believe as he speaketh, we must give credit to his own words, as far as reason will permit, and to judge the best, though we may fear the worst: and this will be our Duty; and if we should be deceived, it will not prove our sin, but his that makes the false profession: And this leadeth me up to the next part of my Task; which is, having thus explained the Nature of the requisite Profession, to prove the Affi…mative of the Question

THESIS Mi…isters m…y admit pers…ns into the visible Church of Christ, by B…ptism, upon the bare Verbal Profession of the true Christian saving faith (such as before described) without staying for or searching after any further Evidences of sincerity, (ordinarily, and as of necessity to this end.) This Proposition I prove (in short) by these Arguments following.

Argum. 1. We have the warrant of their approved Example in Scripture whom we are to eye as our Pattern in Administrations for the administring of Baptism upon a bare Verbal Profession: therefore we may so Administer it.

I here suppose the Practice of the Church before Christs Incarnation; which is out of all doubt: Moses took the Verbal profession of all Israel, to be a Covenant between God and them; wherein they avouched the Lord to be their God, and God avouched them to be his people. On the like terms did Joshua, Asa, and others renew the Covenant of God with that people; and on the same terms was circumcision administred. On these terms did John Baptize multitudes, whose lives he knew not before, and of whom he required no further Evidence than these present Professions to sati…fie him of their capacity. On the same ground did Peters Converts receive their Baptism, Acts 2.41. For they baptized them suddenly, and the Scripture mentioneth no further search that was made by the Apostles after their sincerity; nor is it probable, it could be done upon three thousand souls. The same may be said of the Eunuch, Acts 8. and the Jaylor, Acts 16. and other Scripture Examples. It is past question, that they then took up with a present profession, and therefore so must we. For if any will be so overwise, as to give reasons why they may swerve from these Presidents, let them consider, whether they teach not the p. 19licentious a way as effectually to avoid other Examples of the Apostles, and so to destroy the order and Discipline of the Church.

Object. In those times Profession did hazard mens Lives; and therefore it was then a greater Evidence of sincerity, then it is in prosperous times. — Answ. It's true, that often it was hazardous: yet 1. When 3000 were converted at a time and when the Rulers durst not persecute for fear of the people, and when the Churches had rest and were so ed…fied, walking in the fear of the Lord, Act. 9.31. then it was not so dangerous. 2. This Difference is but gradual and altereth not the case: For as still they that will Live Godly, shall suffer persecution, so Profession is taken in Scripture for a satisfactory Evidence.

Arg. 2. The Law of Nature, which is the ground of humane converse, requireth that we believe men, till they have apparently forfeited their Credit; therefore so we must do here: and therefore must take their Profession as a sign of the thing Professed; and consequently valid.

Deny the Antecedent, and you must overthrow all Communities and Societies, which is contrary to Gods Will revealed in Scripture, and in Nature: They that will not believe others, must not expect that others should believe them; and so humane Converse will be overthrown, and all men must live by themselves, or live as enemies, in constant diffidence of each other.

Obj But wicked men have forfeited their Credit; and therefore their word is not to be taken.

Answ. They have not made such a total forfeiture (quâ wicked) as to warrant our unbelief For 1. There are such remnants of Common honesty in mans Nature, that commonly makes a Lye to be odious, and a matter apparently evil among unconverted men. 2. They Profess themselves to be turned from their Wickedness; and therefore you cannot refuse Credit to them upon the supposition of their wickedness which they disclaim, without proof. 3. The Apostles took their Profession who within a few hours before had been persecutors, and guilty of the murther of the Lord of life: therefore a mans wickedness before, is not enough to invalidate his following Profession of true faith, repentance, and reformation.

Argum. 3. We must not censure our Brother to be a Lier p. 20without clear evidence that he is so indeed: therefore we must take his Profession to be true, and consequently, to be valid.

The Antecedent is plain in Scripture. No man may Judge (that is, ungroundedly, or without a Call) that would not be Judged. Who art thou that Judgest another mans servant? Rom. 14.4. Therefore we may not Judge them to tell a lye, when we cannot prove it, till they have quite forfeited their credit: no more then we may lawfully Judge a man to be a thief, or murderer, or adulterer, or Heretick, when we cannot prove it. If the slander of the tongue be a sin, so is the slander of the heart.

And for the Consequence, it is most clear, that either the Minister must believe the mans Profession, or take him for a Lyer; there is no third way that can be pretended, save one, and that is, that we must suspend our belief, and neither Judge his Profession to be true or false. But this cannot be here pretended, with any tolerable appearance of reason. For, 1. God would never make mens profession necessary to their admittance, and put the Minister in the power of Baptizing upon such a Profession, and consequently, of requiring, receiving and Judgeing of that profession, if we might wholly suspend our Judgement of it whether it be true or false. It cannot be that I can be required, as an officer of Christ to require, and receive a mans Profession, without any respect of the truth of it: for it is therefore required that it may declare the mind: or else, why may not an Infidel be received without Profession: 2. And if I be not to Judge of the truth of a Profes…ion, or of the falshood; then a Profess…on apparently false, may be received: but that may not be, as hath been manifested. 3. It is denyed by learned Philosophers, that the mind can possibly hang in equilibrio, in such cases. 4. Its one half the uncharitable sin of rash Censures to suspend the Judgement of Charity, and not to Judge the person to speak truth, when he hath not forfeited h…s credit, as it is the other half to Judge him positively to speak falsly. 5. A pari, We must not suspend our judgement of the truth of mens Profession of Penitence, that they may be Absolved and Re-admitted to Communion; but must discern whether probably their Profession p. 21be true or false: nor may we suspend our judgement of the Truth of that Profession, which we may have occasion to require, in order to the Lords Supper; or, to the private comforting of an afflicted conscience &c. Therefore not here neither; seeing the Profession is the same; and the reasons, at least, as urgent:

In this point, I find a learned sober Divine, Mr. James Wood, Professor of Theologie at Aberdeen in Scotland ▪ hath with much Christian moderation manifested his d…ssent from me by name, in a book against Mr. Lokier concerning the matter of the visible Church, pag. 149.150, 151, &c. (A book that I never saw till a day or two before the writing of these words, June 12. 1656.) This Reverend man agreeth with me in the main points wherein I differ from Mr. Blake. He owneth fully he necessity of the Profession of a saving Faith, and alloweth of no lower Profession, as a tittle to Baptism: he frequently owneth the distinction between forum Dei vel interius, & forum Ecclesiasticum & exterius; and consenteth too, to the application that I make of it: But he thinketh, that though the profession of true Faith is necessary to Baptism; yet, not as an Evidence of Regeneration, but that we are to abstract the Profession wholly from Conversion, or non conversion. Pag. 8. he saith [2. when he saith, Hypocrites have no Right to be in the Church, or, as afterward, should not be there, if the meaning were, that men, though they make a Profession of Religion, yet continuing Hypocrites, and graceless in their hearts, do sin in adjoyning themselves to the visible Church; and that they have no Right in foro interiori, this we should not deny▪ but if his meaning be, that no Hypocrites have a jus Ecclesiasti…um and in foro exteriori, to be in the visible Church, we deny it and he shall never be able to prove it.]

And pag. 20. He hath the like. And pag. 23 and 25. & passi…o, the like. And pag 20.30. He saith [Concl. 2. A serious sober outward Profession of the Faith, and true Christian Religion, together with a serious Profession of former sinfull courses — a serious consideration of these things, as such, considered abstract…vely (abstractions simplici) from the work … saving Grace, and heart-conversion, by true Repentance, & p. 22Faith, is sufficient qualification in the Ecclesiastick Court to constitute a person sit matter to be received as a member of the visible Church, accounted foreign, i. e. Among these that are within. If I be asked, what I mean by a serious Profession? I Answ. Such a Profession as hath in it, at least, a moral sincerity (as Divines are wont to distinguish) though happily, not alwaies a …upernatural sincerity, i. e. (that I may speak more plainly) which is not openly discernably simulate, histrionick, scenical, and hypocritical, in that hypocrisie which is gross: but all circumstances being considered, by which ingenuity is estimate among men, giving credit one to another, there appears no reason, why the man may not, and ought not to be esteemed, as to the matter, to think and purpose as he speaketh, from whatsoever habitual principle it proceedeth, whether of saving Grace or Faith, or of faith historical, and conviction wrought by some common operation of the Spirit. A man that hath such a Profession as this, and desireth Church-Communion, the Church ought to receive him as a member. And all be it I deny not, but where there is just or probable ground of suspition, that the Profession hath simulation and fraudulent dealing under it, as in one new come from an heretical Religion, or who hath been before a Persecutor of the Faith and Professors thereof: there may be a delay in prudence, and time taken to try and prove if he dealeth seriously and ingenuously — &c.

And in Page 150, speaking of my self he saith, [1. The Learned Author and I, are fully agreed upon the mater concerning the outward ground, upon which persons are to be admitted and acknowledged members of the visible Church; viz, A serious Profession of the faith, including a Profession of subjection to the commands and Ordinances of Christ, is sufficient for this, and that persons, making this Profession are without delay, or searching for tryal and Discoveries of their heart-conversion to be admitted. — I do heartily approve his weighty Exhortation subjoyned. But I cannot yet agree with him in this, that men are not to be received into the visible Church but under the notion of true Believers, and positively judged to be such, though but probably.] p. 23And Pag. 151. [I confess also, that were a mans outward carriage and way such, as did discover him to be an unregenerate man — he were not to be received into the fellowship of the visible Church: but wi…hall I say, He were not to be debarred, or not received, not upon the account of non-Regeneration; or upon that carriage, considered under this formality and reduplication, as a …gn and discovery of non Regeneration, but materially, as being contrary to the very outward profession of Faith: — My reason is, because I conceive it is Gods revealed Will in his Word, that men be received into the visible Church, that they may be regenerate and converted, and that the Ministerial dispensation of the Ordinances are by Gods revealed will set up in the Church to be means of Regeneration and Conversion, as well as Edification of such as are Regenerate.] [3. I conceive, that between such as are in a course discovering certainly non-regeneration — there are a middle sort, of whom there is no sufficient ground probably to judge them regenerate. —] My reason is, because to g…ound a positive act of Judgement that a man is regenerate in foro exteriori, there is requisite some seemingness of a spiri…ual sincerity in a mans profession: i. e, that he doth it from a spiritual principle, upon spiritual motives, to a spiritual End: But a meer sober, not mocking serious Profession, without more, is not a positive appearance of spiritual supernatural sincerity. — I humbly conceive, there cannot be had positive probable Evidences of this ordinarily without observation of a mans way after Profession for a time, wherein notice may be taken of his walking equally in the latitude of Duties and constantly in variety of cases and conditions.] [To conclude; Mr. Baxter and] are at agreem…nt upon the Matter, concerning the qu…lification that is sufficient for admitting persons into the visible Church, viz. Serious profession, without delay to enquire for more: and so we are agreed, in the main▪ about the matter of the visible Church. We differ in this, that he thinks persons are not to be admitted, but under consideration of persons judged▪ at least, probably converted and regenerated: My mind is, that they are to be admitted, under the name of serious, sober p. 24outward Professors, abstracting from Conversion or Non-conversion.

I have thus at large recited the words of this Reverend Brother, that the Reader may perceive the true state of the Controversie, and how we are agreed in the main, and on what grounds he proceedeth; and that if there be any that consent not with me, in the point wherein he and I differ, they may yet be perswaded to take up in his way, and not remove so far from the truth as I conceive Mr. Blake hath done. And, as to the difference it self, 1. The main thing wherein I perceive that▪ I differ from this Reverend man and some other about such matters, is, that my Judgement of Charity is much more extensive then theirs seems to be. I confess, that when it comes to a confident perswasion of another mans sincerity, I am apt to be jealous as well as they; and also when we speak of the Profession of men collectively considered, I am forced to some harder thoughts of many, then some have: but when I have to do with Individuals, I am apt to extend this charitable Judgment further then I see many do: not by making the way to heaven any broader than they: For when we are upon the point in thesi, what is the proper qualification of a Saint, I think there is no difference among us: but when we speak of it in hypothesi, and of the actual qualification of this Individual person, whether he have the foresaid life or not; I am apt to think it my duty, to judge the best till I know the worst; and to hope well (though with much fear) where some think they see no ground of hopes. I confess it seems to me but cold charity, that can afford men our good thoughts so far, as to take them for visible Church members; but can find no room for a hope of their being in a state of Salvation. I have hopes of the Salvation of many thousands, that I perceive some others have no such thoughts of.

2. More particularly, I cannot yet see, that I can be excused or disobliged from having a positive Hope (taking Hope in the vulgar sense) of the saving estate of that man that professeth seriously and soberly, that he truly Repenteth, and Believeth in Christ, and hath not yet utterly forfeited the Credit of his word. Charity thinketh no evil, believeth all things, hopeth al things: 1 Cor. 13.5, 7. I think, the very Maxims of Nature, cleared, and p. 25enforced by Christ in the Gospel, do teach me to believe, that my brother is not a Lyar, till I see convincing evidence of the contrary. I confess, I judge my self to owe this charitable construction and judgement of his serious Profession, especially in so so great a cause, to my Neighbour who hath not evidently disobliged me, even as much as I owe my bread to the hungry, and clothes to the naked, yea, or the liberty of the common Ayr or earth, if it were in my power to restrain it.

3. And I do not find myself (at least ordinarily and easily) capable of suspending my judgement of the truth or falshood of a mans Profession, and being wholly neutral in it.

4. Yea, I perceive, that it is the judgement of this Reverend Brother, that we should no… be Neutral, nor suspend our judgement about the Truth of the Profession which we require; but that we should seek after that which he calleth a Moral Sincerity herein, yea, and sometime delay and try them further, who offer a suspicious Profession.

5. And I must confess, that I take it for a great sin, to censure my Brother positively to be a Lyar, and to be a child of the Devil, …nd in a state of Damnation, without clear convincing Evidence.

6. And it seems to me a thing utterly Improbable, if not certainly un…rue, that God should require any man as sine qua non, to his Church-entrance or admittance, that he profess true Faith and Repentance to the Minister and Church, (as before them,) and yet that both Minister and people are bound to receive this Profession abstractively as to the Faith and Repentance so professed. God knoweth the heart without Prof…ssion: it is therefore because of us that know not mens hearts, that profession is required: And must we then receive such a profession abstractively from the thing profess…d? Every word i… ordain…d to be a sign of the mind: and a profession is formally a Relative Being. The Matter of the Sign, viz. The Word, or the like, a Bruit, a Parrot may possibl… have: And if the very Essence of a profession, qua talis, contein its Rel…tion to the thing professed, and the mind of the Professor, then is it destructive to the very ends and Use of a Profes…ion, to abstract the material Sign from the thing professed. If you s…y p. 26that it is not Regeneration which they are supposed to profess: I answer, it is true Repentance, and Faith in Christ which they are supposed to profess; and that is Regeneration, or the principal part of it, in sensu passivo. To what purpose should we imagine, that men should be obliged by God to make so solemn a profession, which none of the hearers are in the least obliged to believe to be true?

7. We are certainly bound to believe a sober, credible person of proved fidelity in other things, when he solemnly professeth to Repent and believe; (else we must deny credit to that which beareth plain Evidence of Credibility:) therefore we must believe all others according to the proportion of their Credibility, and not deny them credit without just cause.

8. I never yet heard any assign any other cause why God should require an open profession, than the revealing of the thing professed, and the consequents thereof: therefore, till we hear a proof of some other Reason, we have cause to adhere to this.

9. All men are bound to judge, that God would have no man to tell a lye: therefore they are bound to judge that God would have no man to profess that he Repenteth, when he doth not: therefore, he that is to judge my Profession to be by Gods commanding and approving Will, is also to judge it to be a true Profession: But the Ministers and the Church are (judicio charitatis, & fide humana) to judge, that the Profession of the person is such as God doth require and accept (as to the main substance,) before they baptize him, and receive him into Communion, upon the account of that Profession.

10. I conceive, that this Reverend Brother granteth in effect the thing which I dispute for, while he affirmeth, that such a Moral Sincerity may be lookt after, as that [All Circumstances considered by which Ingenuity is estimate among men, there appears no reason why the man may not, and ought not to be esteemed, as to the matter to think and purpose as he speaketh.] For I plead for no more then this. Object. But this is nothing to the Principle that it proceedeth from; special or common Grace. Answ. A true Repentance, and saving faith, can come from none but a supernatural Principle of special Grace: and therefore he that p. 27professeth this Repentance and Faith, doth thereby profess that supernatural Principle: therefore, if am bound to believe, that he speaks as he thinks, then I am bound to believe that he is a truly penitent Believer, if he know his own heart: and he is liker to know it better then I.

Moreover he saith, that [To ground a positive Act of Judgement, that a man is Regenerate, in foro exteriori, there is requisite some seemingness of spiritual sincerity that is, that he doth it from a spiritual principle, motives, &c.] To which I say, that a serious Profession of Faith and Repentance, is a Credible seemingness of Faith and Repentance. And he that professeth true Faith and Repentance, must needs profess them as from a spiritual Principle, and Motives, and to a spiritual End: for they cannot be from any other principle or motives (principally) nor to any other ultimate End.

I am therefore forced to dissent from the main reason of this Reverend Brothers judgement herein, viz. [That there cannot be had a p…sit…ve p…ob…ble Evidence of this, ordinarily, without observation of a m…ns way after Profession, for a time, &c.] For though c…nf…ss, this is fuller Evidence which he pleadeth for▪ yet still I judge, that a sober▪ s…rious Profession is a credible Evidence of the thing professed, till the person have quite forfeited the Credit of his word. And ou…ward Reformation may be forced or counterfeit, as well (though not easily) a… words. … it was a saving faith and Repentance which Peter invited the I…ws to, Act. 2 and Paul the Ja…lor, Act 16. &c. So doubt not, but they took the following profession of these men as a credible Ev…dence of the same saving Faith which they profest.

Argum. 4. That which hath Evidence of Credibili…y, ought to be believed. But the profession of men, or their bare words who have not forfeited the Credit of their word…, hath Evidence of Credibility: therefore they ought to be believed.

The Major is undeniable, taking the measure of belief to be according to the measure of that Evidence.

The M…nor I prove. 1. From the ordination of nature. 2. From the consent of the world, and certain experience 1. Nature hath not given one man an inspection into the breast of another; nor hath God made any Minister a searcher of hearts, and p. 28beholder of mens thoughts. 2. God hath made man capable of knowing in his own thoughts: though its true, that the heart is so deceitful, that there is a great difficulty of knowing them of our selves; yet the meaning of that Text, Jer. 17, 9, 10. is concerning others, [who can know it?] that is, [who can know anothers heart?] But yet for all the deceitfulness, a certain measure of knowledge may be had. For, 3. Man hath a certain knowledge of the Evil of lying, and so a certain credibility naturally, or by the light of nature: as the examples of the very Heathens can witness. 4. The tongue was created to be the Index of the mind. Though mans actual language be acquired, yet his tongue was made for that use. All this set together, shews, ex natura rei, that though the Evidence be imperfect, yet an Evidence it is.

Moreover, if there be such a thing as fides humana due among men, then there is such a thing as Evidence of Credibility. But the Antecedent is true: Therefore so is the Consequent. He that denyeth the Antecedent, 1. I suppose will consent that no man believes him. 2. And would not sure have any more converse used in the world. 3. And I would put it to the consideration of the contrary-minded, whether, if ordinarily there be no Evidence of Credibility in mens word, and Professions be not to be taken as signs of the thing professed, it were not best, either to cut out mens tongues, or else forbear teaching our children to speak, and so let language perish from the earth. For, if it be ordinarily understood as meer lying, it would seem the best way to extirpate it by this means.

2. And I have also the consent and experience of the world on my side, of the Credibility of the words even of common men in general. 1. All Societies are established on the credit of mens words. Princes and people enter their Covenants upon the credit and confidence in each others words. 2. All affairs are managed on this Supposition. The freest men in England do hold all their Estates and Lives upon the credit of the words, and common fidelity, that it is even in unregenerate men. They are sufficient Witnesses at any Bar. Two of these by a false oath, might put a man to death; and yet how seldom are such things done?

p. 29Moreover, how much doth all History depend upon the word of of man? Yea, how much of humane credit do we make use of, to assure us, that these which we now have are the same Scriptures that the Apostles writ; and that they are uncorrupted? and how far? and that these only are Cannonical, &c.

Argum. 5. It is most suitable to the End of Baptism, that the Adult should be Baptized upon a bare Profession. For Baptism is to be the Sign and means of their solemn Entrance into the Church, and reception of a Sealed pardon of sin, &c. Now, if you would stay till men prove their sincerity by their holy lives, you will have them grow before they are well planted; and give you full Evidence of Church membership, before they are rightly entred Members: And sure this is not like to be a regular course.

Argum. 6. My last Argument is, from the continued Custom of the Church of God (which with Paul was somewhat.) I confess, the Churches after the Apostles daies did for divers ages prepare men long before they baptized them: True, they were Catechumeni before they were fideles, or baptized, But 1. That was not that they might have experience of the sanctity of their lives, as the necessary qualification of the persons to be baptized, but it was that they might instruct them in the Christian Faith, that they might know what they did, and be fit to make an acceptable Profession: and then, when they were prepared for such a Profession, they took the bare Profession it self as the evidence of the truth of the thing professed; still supposing, that it was such a Profession as is before described, and were not invalidate by contradiction, or the like: and therefore they did indeed expect, that those that lived in notorious scandalous sins should stop their course, and forbear the committing of them, as well as profess Repentance for them: because that it would have nullified their Profession, if they had commited the sin, even when they professed to repent of it. Therefore Austin in his Tractate de fide & operibus, on that subject, would have none baptized that were guilty of living with Concubines in fornication, unless they would actually put them away: and then promise to forsake them for p. 30the time to come: but he did not advise, that they should after all this, delay yet longer, to see whether they would make good that promise by their performance. I conclude therefore, that the Apostles, and all the Church having so long accepted of a bare verbal Profession, we must do so too.

Objection 1. If we shall believe the Professions of all or most men, we shall believe that to be true which is not true; and we shall believe more Lyes than Truths; for there are more that make false Profession then a true and moreover, we shall administer the Ordinances of God upon the credit of a Lye, which seemeth a prophaning them.

Answ. 1. A known Lye you may not, you cannot believe: and should you administer the Ordinances upon a Profession which is notorious false, you should prophane them 2. But if I believe a Lyer when I cannot prove him such, that's none of my sin, nay its m… duty. God made mens tongues to shew their minds: and so I am to take their words: but if they will abuse them to lying, that's their own sin, and not mine. 3. If you would believe no man, till you are sure that he saith true, then you must believe no man in the world: For though you may know the thing to be true by other Evidence, yet bel…eving him can give you no certainly of th… truth: for belief dependeth on the credit of the speaker. Your Argument therefore tendeth to the destroying of all humane faith, which is not to be endured. 4. It is but with a humane faith that we believe them: and therefore, we believe them but as deceitful fallible men who may possibly deceive us. It is not with such a faith as we owe to God, wherein we conclude the thing revealed to be so unquestionably true, as that it cannot possibly be false, because God cannot Lye: yea it is with a divers degree of Faith, that we believe divers persons, who are to us of divers degrees of Credibility. And if after all this, we be deceived in the most, the sin is only in the deceiver. And as for us; 1. We proceeded upon that evidence which Nature it self directeth us to take: even a mans words, as the sign of his mind. 2. And upon that Evidence which the holy Examples of the Apostles of Christ have directed us to take; who p. 31were not rashly venturous nor prophaners of Gods Ordinances. 3. And if we be indeed deceived in the most, or in many, its rather a sign that we are in Gods way, than out of it; for as Charity believeth all things (credible) so Christ hath told us, that the tares and wheat must grow together, and that many are called and few chosen: and that in the end he will take out of his Kingdom all things that offend, and them that work Iniquity: therefore such there will be.

Object. 2. But it is now the custom of the Countrey, and a matter of credit, to be Christians in Name; and therefore all will be so; and if you ask them whether they Repent or Believe, they will say, Yea: Therefore this is no credible Profession; though theirs was in the dayes of the Apostles, when it hazarded their lives.

Answ. 1. The hazard that attendeth a mans words is not necessary to make them simply credible, though, as to the Degrees, it makes them more credible: else we must believe no man but he that speaks to the hazard of his life. 2. The Prosperity of the Gospel will not warrant us to alter the Rule of Nature and Scripture; else the Church must Incurre greater difficulties in prosperity than in Adversity, if prosperity forfeit all mens credit: and so men should be kept out in prosperity who may be admi…ted in adversity: when the Church had peace and were edified, Act 9 31. the Apostles altered not their practice. 3. We have great cause to rejoyce when Christianity is in so good credit, as that all profess it; and so, respectively, we may be glad when there are so many Hypocrites; that is, when persecutors befriend the truth which they persecuted, and when the Gospel is in so much honour. And though I am not of their mind that think it the first prescribed End of the Institution, that Sacraments and Church-state should be the means of Conversion; yet I doubt not but God, foreknowing that many hypocrites would unjustly Intrude, hath so fitted his Ordinances as to be advantagious to their Conversion when they have Intruded. He calleth not any to come into his Church without saving Faith and Repentance, nor is he consenting to any mans lying Profession, nor unworthy approach to Baptism or the Lords Supper; but yet they that do come unworthily p. 32and unwarrantably, do find that there, which tendeth to their Conversion, and frequently effecteth it: and this, I think, is the true mean between their Doctrine who maintain, that the Sacrament is prescribed as a converting Ordinance, and the unconverted are called to it; and theirs that say simply, it is not a converting Ordinance.

Object. 3. This is the way to fill the Church with hypocrites, and ungodly ones; and that breeds all our stir, while they scandadalize their Profession, and will not be ruled.

Answ. 1. It is Gods way, and then no Inconvenience will disgrace it. 2. We are foretold (as is said) that many are called, and few chosen, and the Church will have many unfound Professors to the end of the world. 3. When they are in the Church, they are under teaching, and Discipline to inform them: or if they be o…stinate in gross evil, to reject them. 4. God will have a wide difference between the Church in heaven, and on earth.

Object. 4. Then we must admit a drunkard or whoremonger that still lyeth in his sin, if a bare Verbal Profession will serve the turn.

Answ. No. You must see, that with his Profession of Repentance, he do forsake the sin repented of: or else he contradicteth and invalidateth his Profession. If a man in his drunkenness come to be baptized, and profess to hate drunkenness, he actually giveth his tongue the Lye. If a man swear that he hateth swearing, he contradicteth himself; and we have no reason to believe him. If a Whoremonger keep his Concubine while he professeth to repent, he doth one thing, and saith another: so that this doth not follow.

Object. 5. It was believing with all the heart that Philip required of the Eunuch; and such a believing a… had the Promise of Salvation, as Paul and Silas required of the Jaylor.

Answ. True: and its such that we require. But Philip and Paul took a bare present Profession as the Evidence of that faith which they must accept: and so must we.

Object. 6. But then we shall apply the Seal to a Blank.

Answ. By a Blank, if you mean, One that you ought not to apply it to, and that hath no right in foro Ecclesiae, I deny it: p. 33but, if you mean, one that is not actually the subject of Gods promise, and to whom God is not actually obliged, (but conditionally, as he is to Heathens,) and one that hath no proper right coram Deo, or Deo judice, as shall justifie his claim and receiving before God, so I grant that we set the seal to a Blank. But thats not our sin, but his.

And here I desire the Objectors carefully to note, that it is Gods design in the Gospel, so to order things, that the actual Application shall first be the act of the sinner himself. God by his Ministers indeed will be the first offerer; and the Spirit in the Elect shall be the first Exciter: But the first actual apprehender must be the sinner, and then the Ministers application, by the seals, is in order to come after mens own application. For man is to be the chooser or refuser of his own salvation, (which Clemens Alexandrinus giveth as a reason, why in those times of the Church, [When some, as the custom is, have divided the Eucharist, they permit every one of the people to take his own part: For every mans own conscience is best fitted to the act of choosing or refusing.] Stromat. lib, 1. pag. 2.) so that we are but to follow them with the seal; and therefore the applying or refusing act must be first theirs: and theirs as professed, is the Director of ours. And therefore as it is their sin, and not ours, if they reject Christ; and their faith, and not ours, by which he is chosen to be theirs; so it is their sin, and not ours, if a misapplication be made of the External Ordinance by them; and so we take not an invalid profession, we are bound to follow their profession; for God never appointed heart searchers to administer his seals.

Object. 7. But wicked men know not their own hearts, and therefore are uncapable of making a credible profession.

Answ. They may know them better them I can. The Intellect hath naturally a power of knowing it self & the will: though its true that the wicked have many difficulties in the way. 2. They profess now that they are not wicked, but converted: therefore you must not take it for granted that they are wicked, because they were so unless you can prove it; and if you prove them wicked, when they profess the contrary, then indeed you invalidate their profession, but not by proving that they were formerly wicked.

p. 34Object. 8. But though all this hold of Heathens or Infidels newly pretending to be converted, and so coming for Baptism, yet it will not hold of professing Parents that bring their children to Baptism, or of such as come to the Lords Supper. For such have been long in the Church already, and therefore must follow the truth of their Profession by a holy conversation.

Answ. I grant this: and withall that the Pastor should be as diligent as he can to know the conversations of his people. But withall I still say, 1. That, as it was sufficient at his first admittance that he made a verbal Profession; so the same Obligation lyeth on the Minister and people to believe his word still, till he forfeit his Credit, as it did at the first. A Verbal profession is still as Obligatory to us for belief, though more be required in him to second it. 2. And therefore I say, that if a Minister through the numero usness of his flock, or want of ability, or opportunity, or other causes (yea culpable in himself) shall be ignorant of the lives of his people, he is to credit their Profession, and not on that account to deny them Gods Ordinances. 3. They therefore that will exclude any, for want of a holy life, must bring a certain Proof of his unholiness of life; for they can require no more Proof from him of his holiness, but that he professeth it: And so I grant that as he professed Repentance and Faith at first entrance, so he is now to profess that he continueth therein, and walketh holy before God. And if he do but say that he doth this, no man can reject him till he first disprove him, supposing him to be a member of his pastoral charge, or otherwise obliged to administer it to him, if fit. Those therefore that will have any mans children kept from baptism, for their parents unholiness, or persons kept from the Supper, must not expect that men bring proof to them of their holiness beyond their profession of it, but must deal by them as by other notorious offenders, even admonish them of their unholy Carriages; and if he hear not, take witness, and then call the Church; and if he hear not the Church, then he must he rejected; and not denyed the Communion of the Church upon every mans uncharitable presumptions, or so heavily punished before he be judged or heard. 4. And they must know that it is hainous evils indeed that will prove p. 35a Professor certainly ungodly; and therefore they must look well to the validity of their proof.

Obj. 9. But they have forfeited the Credit of their words, by their Covenant-breaking and wicked lives.

Answ. It must be a breach of the Covenant as owned by themselves at age, that must be sufficient to prove that. 2. And that more then once. For once failing doth not forfeit the Credit of a man's word. 3. And these violations must be proved, and not barely affirmed. 4. Yea it must be proved that he doth at the present, or hath of late lived in violation of former covenants. Otherwise Repentance manifested by Reformation repaireth his Reputation.

Obj. 10. The text cited in the following Disputation proveth that the Apostles took all the members of the Church to be Saints, Adopted, Justified, &c. But we cannot think thus of all that now Profess themselves Christians, without being unreasonable.

Answ. Sometimes the Apostles denominate the whole Church from the better part, as we call that a corn-field which hath many tares. And sometimes, being not heart-searchers, nor knowing the falshood of Particular men's Professions, they speak of them according to their Profession, which the Law of nature and of Christ commandeth us to believe, though only with such a humane faith, as may be mixt with much jealousie and fear of the contrary, concerning many of them, which the same Apostles also frequently manifested. But yet as they must believe charitably, so must they speak charitably, of the Professors of true Christianity.

Besides those Objections, many particular Texts are urged by some to prove that it is only the Regenerate and such as shall be saved, that are to be added to the Church; which I shall not now stand to answer particularly; but only give this general answer to them all: If they mean only such as are Really sanctified and sincere, or elect, then we must admit none, because we know not one man to be such; but if they mean only those that seem to be such I have proved already, that their own Profession of what is in their hearts, out of our sight, is to be taken for such a seeming, and doth qualifie them to be visible p. 36members of the Church For as the Matter of the Church as Invisible, is true Beleivers and Saints; so the Matter of the Church as visible, is the Professors of that faith and holiness and their seed.

Besides what hath been said in general Arguments to prove the Proposition, I had thought to have gone over many particular Arguments from several Texts of Scripture, partly giving us examples of such as by Gods approbation have taken Professions as credible Evidences of the things Professed; and partly in precepts requiring a charitable credulity towards our brethren; but because I conceive the last so plan as to need no more, I w…ll forbear this till I hear that it seemeth necessary.

But yet there's one other Objection to be met with. Those that feel this Proposition pull down the Principles of schism or unjust separation, which they are engaged in, or inclined to, do Object, that if a bare Profession may admit to baptism, then it may admit to the Lords Supper, and to the Priviledges of …hurch-members; and so Church-Ordinances, and Priviledges shall be dispensed upon bare words and formalities, and so made nothing of. To which I answer; Are you able to search and know the heart? can you discern sincerity by an infall…ble judgment? I know none but Mr. Trask that pretended to it. And if you cannot, and know you cannot, then you must be found to take up with fallible signs your selves. And those signs you may as well call meer formalities, as you do this in question. 2. And if we must needs take up with fallible signs, is it not better to follow the Scripture examples proposed to our imitation▪ then to frame a new way of our own: especially when the Law of nature and nations doth consent with Scripture, and the contrary opinion proceedeth from a dividing principle, and tendeth to division. 3. Make as diligent search as you can after the sincerity of your flock, as to their more profitable use of Ordinances, but make no other conditions of their Right, then God hath made. 4. It is onelyonly a Profession that's serious, voluntrary, not contradicted prevalently by word or life, which you must take, as is before described. And do you take it to be so unreasonable a matter to believe a man fide humana, who speak's of his own heart which another cannot see, when you can bring no evidence to disprove his words? If you know any thing by his life p. 37that certainly proves his Profession false, admonish him of it in the order that Christ hath directed you to, till he either hear the Church, or be rejected by the Church, or at least, by not hearing the Church, do give you cause to take him as a Heathen or Publican: but be not so much against the Scripture, and 2. All discipline that ever the Church hath used. And against common justice and reason as to do this by men on your own private judgement, without evidence, and a just tryal, and once hearing them speak for themselves, and many do that will unchurch a whole Parish, and gather a new one, on supposition of the invalidity of a bare Profession, and on supposition that most are ignorant and ungodly, before they have ever once accused them particularly, or dealt with, or excluded any of them in the way that Christ appointeth. If I certainly knew that in this Parish there were 4000 unregenerate Persons, and not 400 or 100 truly regenerate, and yet knew not particularly which the unregenerate Persons were, I ought not to cast out one man from the Church upon any such account.

Object. But with what comfort can the Godly have communion with the societies that are so mixt with multitudes of the ungodly?

Answ. If they do not their duty in admoishing the offenders, and labouring to heal the diseased members, and to reform the Church in Christs appointed way, Mat. 18.17. Then you may well ask [With what comfort can such Professors live in the sinful neglect of their own duty?] But if they faithfully do their own part, how should the sins of others …e their burden, unless by way of common compassion? And how have Gods servant in all ages of the Church to this day received comfort in such mixt Communion? These Objectors shew that they seek more of their comfort in men then is meet; or that they discomfort themselves with their own fancies, when they have no cause of discomfort given them from without, but what must be born to the end of the world by al that wil walk in the waies of Christ.

Object. But it is the Communion of Saints, that we believe and must endeavour.

Answ. True internal spiritual Communion with hearty Saints; and External communion with professed Saints For real Saints in heart are unknown to us.

p. 38Ob. But the greater part do not so much as Profess to be Saints.

Answ. They that profess to believe in God the Father, Son and Holy Ghost, and to renounce the world, the Flesh and the Devil, do profess to be Saints: so do they that profess to repent of all sin, and to be willing to live according to the word of God: But I meet but with very few that will not profess all this.

Object. They will say these words indeed, but in the mean time they will scorn at godliness, or disclaim it by their lives.

Answ. Those that do so, must be dealt with in Christs way as Church-members, till either they hear the Church, or be rejected for their impenitency; but you must not dare upon this account to unchurch whole Parishes, nor ordinarily any one Person that hath not been dealt with in the order that Christ hath appointed.

To conclude this Disputation: I find that the two things before mentioned, are great occasions of the proneness of many godly people to schism.

The one is, because they do not understand that Christ hath so contrived in it the Gospel, that every man shall be either the Introducter of himself by Profession, or the Excluder of himself by the rejection of Christianity. And so that all Church admissions or rejections shall be but the consequents of his own choice that the chief comfort, or the blame may be upon himself: And this is partly from the admirable freedom and extensiveness of Gospel Grace, which the sons of Grace should glorifie and rejoyce in, and not murmur at, and dishonour; and partly from the wise dispensations of our Legislator, that he may deal with men on clear grounds in their absolution, or condemnation, before all the world.

2. The other cause of the schismatical inclination of some godly people, is, the great mistake of too many in confining all the fruits of Christs death, and the mercies or graces of God to the Elect; and so not considering the difference that there ever was and will be between the visible Church of Professors, and the invisible Church of true Believers. Alas Brethren, (in the name of Christ let me speak it to your hearts) do you grudge a few p. 38common Priviledges, to common Professors, when you have the best and choysest part your selves! you have Christ himself, and do you grudg them the name of Christians, or the bare symbole or signs of his body and blood? You have sincerity of faith and Repentance, and answerably you have true Remission and Reconciliation: They have the profession of Faith and Repentance, and do you grudg them the empty signs of a Remission which they have lost by their hypocrisie and Unbelief? You have Inward communion with Christ in the Spirit, as you have Inward faith: Do you grudg an Extern…l communion with the Church to them that have the External profession of Faith? O Remember that the Net of the Gospel bringeth good and bad to the shore, and the tares must grow with the wheat till harvest, and then is the time that you shall have your desire.