The Cure of Church Divisions, Directions · Direction 6
DIRECT. VI.
Understand well the different conditions and terms of Communion with the Church as invisible and as visible; and the different priviledges of the Members; that so you may not presume to impose any conditions which God hath not imposed; nor yet to grudge at the reception of those that are not sanctified and sincere.
ALL Christians are agreed that it belongeth to God only to make the conditions of Church-communion; and therefore it belongeth not to us to invent them, nor to our wit to censure what God hath done, but to search the Scripture till we find it out, and then obey it. This is the great controversie which hath troubled the Church: When men know not who should be Members of the Church and who not, and when they have no certain rule or character to know whom they must receive, it is no wonder if confusion and contention be the complexion and practice of such Churches. And here the Pastors have torn the Church, by running into contrary extreams. Some have thought that the Visible Church must be constituted only of such persons as satisfie the Pastors and the people of the truth of their sanctification, by some special account of their conversion or the work of grace upon their hearts, in a distincter manner than the ancient Church required of the baptized: Wherein being agreed of no certain terms, to know anothers sanctification by, their Churches are diversified according to the measure of the strictness or largeness, censoriousness or charity of the Pastors & the people; while one thinks that person to have true grace, whom another thinks to have done. And so they that will be most uncharitable, do pretend to the reputation of being the most pure; because they are most strict: And multitudes are shut out whom Christ would have to be received, & his children are numbred with the dogs.
On the other side there is one or two of late among us, who think that the Church is but Christs School, where he teacheth the way to true Regeneration; and not a Society of professed Regenerate ones or Saints: And that all who own Christ as the Teacher of the Church, and submit to the Government of the Pastors, and are willing to learn how to be regenerate, should be baptized, though they profess not any special saving faith or repentance. And their reasons are, because first, else all that doubt of their sincerity must lie, or be kept out. Secondly, because that in the Church of the Jews, the multitude were such as were openly ungodly. And some of the Papists talk also at this rate, though indeed they are themselves yet …tterly unresolved in this point.
What Church soever is constituted according to either of these two opinions, will not be constituted according to the mind of Christ: But yet with this difference: The first Opinion introduceth Church-tyranny, and injustice, and is founded in the want of Christian charity, and▪ knowledge, and tendeth to endless separations and confusions. But the second opinion inferreth all these greater mischiefs.
First, it confoundeth the Catechumens with the Christians, and maketh all Christians who are but willing to learn to be Christians. Secondly, it maketh the Christian Church to consist of such as are no Christians: As that person certainly is not, who consenteth not that Christ be his Teacher, Priest and King: For to such a one, he is no Christ; seeing these are the essential parts of his Mediatory office. And the new device of distinguishing Christs Apostolike and Mediatory offices, & so the Church congregate and the Church regenerate accordingly, will not seem to difend this conceit. For as Christ is not divided, so his office for which he is called Christ is but One, which entirely is called the office of a Saviour, or Redeemer, or Mediator, which are all one: And the essential parts of it are, first his Priestly, second Teaching and Ruling offices or works: And this which is called his Apostleship, is but the same which is called his Teaching or Prophetical Office, and is a part of his Mediatory or saving Office. And he is no Christian, nor is that any Congregated Christian Church, which professeth not to take Christ for his Mediator his Priest and King, as well as for an Apostle a Prophet or Teacher. Thirdly, they therefore who hold the aforesaid doctrine, do introduce a new sort of Christianity. Fourthly, and a new sort of Baptism, which the Church of Christ never knew to this day. And therefore they do ingenuously profess their dissent from our form or words in Baptism, because we put the baptized to renounce the flesh the world and the devil, and to use such covenanting words as must signifie special grace. But through the great mercy of God, Baptism is still the same thing in all the Christian Churches in the world, the Reformed, the Roman, the Greek, the Armenian, yea and the Ethiopian too, for all their seeming reiteration of it. And Baptism among them all, is the same now as it hath been in all Generations, from Christs institution of it. So that we fully maintain as well as the Romans, that Christianity hath by this sacred Tradition been safely delivered down to us to this day. What a Christian is, and what Christianity is, may be most certainly known, by this which is commonly called our Christening; In which the profession and covenant which maketh men Christians is so express and unchanged from age to age. Therefore these men who would have our Baptism changed, do speak plainly, but impudently; as if they were raised in the end of the world, to reform the Baptism and Christianity of all ages, and were not only wiser than the universal Church from Christ till now, but also at last must make the Church another thing. I intreat the Reader who would know the judgement of all antiquity about Baptism, as supposing saving grace, to read those numerous citations of Mr. Gataker in the Margin of his book against Davenant, of Baptism. Fifthly, and by this new doctrine they destroy all that special Love which Church-members or visible Christians as such, should bear to one another. For if no faith or consent must necessarily be professed at Baptism, but that which is common to the ungodly and children of the devil, then all Church-members as only such, must be taken to be but ungodly, and no man must love a Church-member as such, with a special love, as a visible Saint; but only as one of the hopefuller sort of the ungodly. Sixthly, and hence it will follow, that either none must make any profession of saving Faith and Repentance (and so all appearance of holiness must be driven out of the world) or else the Church must be constituted of two sorts of professions and professours, tota specie distinct from one another; yea more distinct than Infidels are from their new sort of Christians. And consequently it must needs be indeed two Churches and not one, viz. One Church of those who take Christ for their Teacher only, and another of those that take him entirely as Christ. Seventhly, and by this rule the Socinians and Mahometans, who confess Christ to be a great Teacher, but deny him to be the Priest and sacrifice for sin, may be baptized, and taken for Christians. These and many more absurdities follow upon this new conceit. But I must desire the Reader who would see more of it, to peruse my Disputations about Right to Sacraments, where it is handled at large.
As to their Objections I answer. First, no man is called to lie, nor yet are they fearful to be shut out: For as no man is perfectly acquainted with his own heart, so no man is to profess a perfect knowledge of it: But if a man speak as he thinketh upon faithful endeavours to avoid self-deceit, no more can be expected of him. He that can say [Though I am not certain that there is no secret fraud in my heart, yet as far as I can discern it, I am willing to be a Christian upon the terms of Gods Covenant, and to take Christ for my Teacher, Priest and King] must offer himself, and must be received into the Church.
Secondly, and as to the Jews case, I have proved in the fore-mentioned Disputations, First, that it was no less than a profession of saving faith, which was made in the Covenant of Circumcision. Secondly, that men were then to be put to death, for almost all those enormous crimes which we now excommunicate men for: And the dead are not members of the Church on earth. Thirdly, that all that in matter of fact was found among them contrary to this, was contrary to Gods Law: And to argue against the Law from mans breach of the Law, a facto contra jus, is very bad arguing. Fourthly, that it is farre surer and clearer reasoning about the Evangelical state and order of the Church, from the Gospel, than from the Law of Moses, much more than from the violations of that law. Fifthly, but yet all the corruptions of the Churches, as I have cited and proved them before, do shew us the difference between the Church as visibly Congregate, and as Regenerate; and shew us that the presence of scandalous sinners, will not warrant us to separate or to unchurch the Church. And this may suffice against that errour.
The true conditions of admittance into the Church and state of Christianity are these.
First, A true belief in God the Father, Son and Holy Ghost, and a Devoting of our selves sincerely to Him, as our reconciled Father our Saviour, and our Sanctifier, in a resolved Covenant, or Consent, renouncing the Devil, the world, and the flesh, (expresly or impliedly) is the whole and the only condition of our Communion with the Church mystical or the living body of Christ (which is called The Church, in the first and most famous sense.)
Obj. If this must be wrought in us before we are in the mystical Church, then a state of holiness may be found in such, as are yet out of the body of Christ in the world: But if this be after our entrance into the Church, than less may sufficiently qualifie us for admittance.
Answ. It is neither before not after: but it is our change and entrance it self. To be a member of the Church mystical, and to be a Christian is all one: And this is Christianity. If I should say that the making a man a Rational free agent, is the making him a member of the Rational world; would you think that this must be either antecedent or consequent to his change, which is nothing else but the change it self?
Secondly, That which maketh a man a member of the Vniversal Church as Visible, is his Baptism. Which is, his profession of the same true Faith aforesaid, and consent to the Covenant; or his visible dedication to God the Father, Son and Holy Ghost, as his Reconciled Father, his Saviour and Sanctifier, by a Vow and Covenant in Baptism.
Where note that Baptism hath two parts: The Covenant there made and openly declared between God and Man: And the Sacramental, obsigning and investing sign; which is the washing in water. The Profession it self, or open covenanting with God, is the thing statedly necessary to the being of Visible Christianity: And the washing with water, is necessary as a duty where it may be had, and as a means to the orderly and regular entrance; by which the Church is commonly to judge who are its admitted members and who not. As inward consent and outward profession of consent, and publike solemnization, are the necessaries to a state of marriage; the first being as the soul, the second as the body, and the third as the wedding garments; so is it in this case. So that in short, if you take Baptism aright for the Covenant and the Sign, there is no other entrance into the Visible Church, nor any other condition necessary to a title to its communion. But if you take Baptism improperly, for the was…ing alone, there is no title to such washing necessary but Professed faith and Covenanting. So that if you require more, or invent and impose any further conditions, and deny baptized professors of Christianity to be visible members of the Church, you are superstitious devisers of a way of your own, and makers of will-worship, and not obedient submitters to the way of God.
Profession then of Belief and consent to the Covenant, is our title-condition to communion with the Universal Visible Church. This profession must be solemn, and solemnized under the hand of a Minister of Christ, who hath the Keyes of the Church, or Kingdom of heaven; that it may be satisfactory to the Church, and valid at its barre. Those that are baptized at age, have present Right to communion with the adult. Those that are baptized in Infancy (upon good right) are admitted to such Infant-communion as they are capable of. And at years of discretion, they themselves must own the Covenant, which their Parents entered them into. The more solemnly this is done (as it was in baptism) the better it is: But if it be done but by a professing themselves to be Christians, and attending Christs ordinances with his Church, it is valid; unless they forfeit the credit of their profession, by proved Heresies or crimes in which they live impenitently.
But then it must be here observed, what a Profession of Christianity is, which intitleth to Baptism and Church-communion. And objectively, it must be the whole Baptismal Covenant that must be professed: No less is to be taken as a profession of Christianity: And as to the Act, it must be first, A signification of the mind, by word or writing, or some intelligible sign. Secondly, it must seem to be understood: For no man consenteth to that which he understandeth not. But herein any intelligible sign of a tollerable understanding must be accepted, though we find that the persons conceptions are raw and not so distinct and clear as they ought, nor the expressions ready, orderly or compt. Thirdly, it must seem to be serious: For that which is apparently dissembled or Iudicrous is null: Fourthly, It must be de presenti, a present giving up our selves to Christ, and not only a promise de futuro, that we will hereafter take him for our Saviour and Lord, and not at present. Fifthly, it must seem to be voluntary, and not constrained: for then it is not serious. Sixthly, it must seem to be deliberate, and resolute, and setled, and not only the effect of a mutable passion. This goeth to make it a real Profession in the common sense of all mankind.
Obj. But how few among us do so much as seem! be understanding, serious, and resolved in covenanting with Christ?
Answ. In the Degree of these we all fall short of that which is our duty: But if you accuse any of the want of so much as is necessary to an acceptable Profession; First, you must be sure that you speak not by uncharitable surmise and hearsay, but upon certain proof or knowledge. Secondly, and that therefore you speak it not at a venture of whole Parishes or families, but only of those persons by name, whom you know to be guilty. Thirdly, and that you remember that it is the Pastors office to judge, and that you expect not that every one must give an account of their knowledge to you: And if there be a mis-judging, it is the fault of the Pastor, and not yours (of which more anon.) Fourthly, that persons Baptized are already admitted into the Church, and therefore if they make profession of Christianity, they must not be put to bring any other proof of their title; but it lies on you to disprove it, if you will have it questioned. And to reject them from communion without a proved accusation, is Tyranny and Lording it over the Church of God. These are Gods terms of Church-communion; And if you will needs have stricter, you must have none of his making but your own.
Obj. But all visible Christians and Churches, are visible Saints and Regenerate; and so are not ours.
Answ. To be a Visible Saint, is to profess to be a Saint: And whosoever doth profess the Baptismal Covenant professeth to be a Saint. Conversion, Regeneration Faith and Repentance, are all contained, into taking God the Father, Son and Holy Ghost, for our Father, Saviour, and Sanctifier.
Obj. But you may teach a Parrot to speak those words.
Answ. Its true: And perhaps to speak any words which you use your selves: But if you will thence conclude that words must not be taken as a Profession, you grosly err, or abusively wrangle; or if you infer thence that your neighbour understandeth himself no more than a Parrot doth, you must prove what you say to the Pastor of the Church: For God hath not allowed him to excommunicate baptized persons, because you say that they are ignorant. And if they are willing to learn it is fitter to teach them than to excommunicate them.
And here I must lament it, that I have met with many censorious Professors, who would not communicate with the Parish Churches, because the people are ignorant, who, when I have examined themselves, have proved ignorant of the very substance of Christianity, so that I have been much in doubt whether I ought to admit them to the Lords Table or not. They knew not whether Christ was Eternal, or whether he was God when he was on earth, or whether he be Man now he is in heaven; nor what Faith is, or what Iustification or Sanctification is, nor what the Covenant of grace is; nor what Baptism or the Lords Super are; nor could prove the Scripture to be the word of God, or prove mans soul to be immortal; but gave false or impertinent answers about all these: And yet could not joyn with the ignorant Churches.
And next I desire you here to observe the different Priviledges, as well as the different Conditions, of Visible and Invisible Churchmembership.
The members of the Church mystical or Regenerate, have the pardon of all sin, and acceptance with God, and communion with him and with his Church in the spirit, and are the adopted children of God, and heirs of everlasting life, and shall live in heaven with Christ for ever.
The meer Visible Members of the Church, that are not regenerate by the spirit as well as sacramentally by water, have only an outward Communion with the Saints, and have only the Bread and Wine in the Sacrament, and only a name to live when they are dead. And are these such great matters that we should envy them to poor sinners that must have no more? Have we the Kernel, and do we envy them the Shell? Have we the Spirit, and do we envy them the flesh, or outward signes alone?
Yea consider farther, that it is more for the sake of the truly faithful, than for their own, that all Hypocrites have their station and priviledges in the Church: God maketh use of their Gifts and Profession for his elect; to many great services of the Church: And is it not then a foolish ingratitude in us, to murmur at their presence?
Understand well the conditions and Reasons of this visible state of membership, and how far it is below the state of the Regenerate, and it will turn your separating murmuring into a thankful acknowledgment of the wisdom of God.