The True Way of Concord of All the Christian Churches, Part 2 · Chapter 3
CHAP. III.
III. The true terms of Catholick Vnity and Concord more particularly deſcribed, as the principal means of hope for the Churches Peace.
§. 1. THe falſe terms having been the engines of Schiſm and Church-diſtractions, it is the opening of the true terms that muſt be the cure, with which I ſhall begin, becauſe Rectum eſt index ſui & obliqui. And here are diſtinctly to be laid down, I. What are the terms of entering into Chriſtian Catholick Church-Vnity and Communion? II. What are the neceſſary terms of continuing it? and what are the cauſes of abſciſſion either by apoſtaſie or excommunication? III. What are the terms neceſſary to the office and exerciſe of the ſacred Miniſtry? IV. What are the terms neceſſary to the conſtitution, adminiſtration and Communion in ſingle Churches. V. What are the terms neceſſary to the concord of ſuch ſingle Churches among themſelves as aſſociated or correſponding for mutual help. VI. And what is neceſſary to the civil peace and concord of Chriſtians, in Kingdoms, Cities and Families. Of theſe in order.
§. 2. I. Nothing but Baptiſm truly received is neceſſary to entrance into the ſtate of Vnion with the viſible Church called Catholick or Vniverſal.
§. 3. I before ſhewed that Chriſt himſelf inſtituted the terms, in the inſtitution of Baptiſm, and that herein all Chriſtians are agreed. The proof of this is ſo full that nothing but groſs ignorance or wilfulneſs can make it a matter of doubt. 1. In the fore-cited inſtitution; 2. In the conſtant judgement and practice of the Univerſal Church, through all places and ages ſince the inſtitution of baptiſm to this day.
1. That Baptiſm hath been ſtill uſed, no one that knoweth Church hiſtory can deny.
2. That it hath been uſed to this end, to be the entrance into the Church univerſal and viſible Chriſtian ſtate, is an undenyable. About Infant baptiſm the Anabaptiſts doubt; But they alſo deny Infants to be Chriſtians or Church-members: and we prove to them both together, by Chriſts command to Diſciple Nations baptizing them: They confeſs that Baptiſm is the Church-entrance as well as we.
3. And all that are truly baptized perſons are Chriſtians or viſible Church-members, till they revolt or are caſt out, all the Chriſtian world from the dayes of the Apoſtles are agreed.
4. And as all viſible Covenanters in baptiſm have been taken for viſible Chriſtians, ſo all ſincere heart-Covenanters have ever been ſuppoſed by the Church to have by Baptiſm a ſealed and delivered pardon of ſin, and right to adoption, and everlaſting life.
All this is ſo evident that it is labour in vain to prove it, that this hath been the conſtant conſent of the Chriſtian world, and ſo continueth to this day: And all that are Chriſtians are ſtill in all Countries thus baptized.
§. 4. And if Baptiſm be the common ſymbol of Chriſtianity, and the common making of a viſible Chriſtian, then it muſt needs be the conſtitutive term or qualification ſufficient to mens firſt Church-Vnion and Communion: which is commonly confeſſed.
§. 5. If there be any place for contention here, it muſt be only about the validity of mens Received baptiſm: 1. As to the Miniſter and his part: 2. As to the mode and Ceremonies: 3. As to the qualification of the receiver or baptized.
§. 6. I. As to the firſt, though all be not agreed in point of Duty who ſhould baptize, yet ſo great a number of the Chriſtian world are agreed as to the validity of baptiſm received de neceſſitate medii, that the diſſenters are ſo few as that we need not fear any great diſagreement hereabout. The very Romaniſts maintain the validity not only of the Baptiſm received by hereticks and wicked Prieſts, and ſilenced and ſuſpended Prieſts, but alſo of Lay-men, yea of women: But de officio all are agreed that where it is poſſible a lawful Miniſter of Chriſt ſhould do it. Only a few Anabaptiſts ſay that it muſt be only one that was baptized at age himſelf: And one or two Singulariſts (whether in ignorance or deſign I know not) think it the apteſt medium to unchurch the Reformed Churches, that they have no true Prieſts for want of due ſucceſſion of ordination, and conſequently no true Sacraments, becauſe God owneth no Acts but ſuch as are commiſſioned or appointed by him; and conſequently no Covenant; and conſequently no Covenant-promiſe and benefits, of pardon, juſtification and ſalvation: But this is after at large to be detected and confuted.
§. 7. The great difficulty is of the neceſſary qualification of the baptized: And there 1. the Anabaptiſts keep out Infants: But beſides Baptiſm and Church-memberſhip, they deny them no offices that their age is capable of: And they are ready to receive them all by baptiſm as ſoon as they come to the uſe of due underſtanding: And theſe delayes are but few in compariſon: And 1. the ancient Churches compelled none to be baptized, but only received them that voluntarily came, or were duly brought. 2. And if men will ſtay without or keep their Children out, they wrong themſelves and theirs, but this breaketh no unity of the Chriſtian Church.
§. 8. There have been alſo factious perſons that tye the validity of Baptiſm to their ſects: ſuch as were ſpecially the Donatiſts, ſuppoſing that their Prelates had the trueſt call and power; and that all others were Sectaries or Hereticks, and therefore their baptiſm null and void and to be iterated: But though in other arrogancies ſome follow them to this day, yet few if any in the nulling of baptiſm.
§. 9. But a greater and longer ſtir there hath been about Creeds and profeſſions required as Teſts to excuſe men from hereſie. But yet it is to be noted, that few of them by theſe altered the form of baptiſm, but there took up with the ancient Creed, (the Apoſtles and the Nicene or Conſtantinopolitane) and required no more; but only impoſed the reſt on Biſhops, Prieſts or other afterwards.
§. 10. And is there now any cauſe of diſcord here? 1. All Chriſtians have been made ſuch by baptiſm from the Apoſtles dayes till now. Is there any thing in the world that ever came down to us by more certain, uniform, conſenting tradition? The very ſame words of baptiſm which Chriſt did inſtitute are every where uſed to this day: And if all ages and Countreys have ſtill baptized perſons as believers, or Chriſtians, and yet be not agreed what Chriſtianity is, or what the faith is that baptiſm requireth, it will be a ſtrange incredible ſhame to them. But even Hierome and Hillary that cry out of their new Creeds, do tell us that in Baptiſm the old one was ſtill uſed, to which they did appeal. And though the Greeks and Latines differ about their filióque, and ſome ſmall new clauſes are found in the Creed that were not in the old Copies which are now found on Record, they are not ſo factious or vain, as to nullifie Baptiſm by any of thoſe differences. For the Creed is but part of the Expoſition of Baptiſm, and Baptiſm is true Baptiſm, if no other Creed or words were uſed but it ſelf.
2. And there are few Chriſtians yet that will refuſe any of the truly ancient Creeds; of which more anon.
§. 11. 3. It is true that there are ſome humane ceremonies which ſome Churches adjoin to Baptiſm, and by others are rejected or omitted. The moſt of the ancient Churches uſed the taſting of milk and honey, the wearing of a white garment, and Chriſme: and now ſome uſe the tranſient Image of the Croſs as a ſymbol of our engagement to a Crucified Chriſt; which others omit as taking it to be ſo far participant of the nature of a Sacrament of the Covenant of Grace, as that it is an uſurpation of Chriſts prerogative, for any men without his inſtitution to appoint: But yet all theſe Churches that differ in theſe Ceremonies agree that the validity of Baptiſm dependeth not on them. Whether they be uſed or omitted, the perſon is nevertheleſs baptized.
§. 12. Qu. But what is it that is neceſſary to the being and validity of baptiſm?
Anſw. This was partly anſwered before. 1. It is neceſſary to the validity of it in foro Eccleſiae, that both the baptizer and the adult baptized (or the perſon that is authorized to Covenant for the infant) do Profeſs to intend real Baptiſm, and not to do it in jeaſt or to other ends: And it is neceſſary to its efficacy to pardon and ſalvation, that this profeſſion of the Baptized be ſincere, and that he do it from the heart: And it is neceſſary to free the baptizer from Gods diſpleaſure that his intention be ſincere.
2. It is neceſſary that the words of Baptiſm be ſuch as expreſs all the Eſſence of it; ſuch as are thoſe of Chriſt which all Chriſtians uſe [I Baptize thee in the name of the Father, of the Son, and of the Holy Ghoſt.] And that no contradictory words which nullifie theſe be added.
3. It is neceſſary to the validity of it in the judgement of the Church, that the adult perſon, (and the Parent or pro-parent for the Infant) do ſeem or profeſs to underſtand all the words of Baptiſm, ſo far as is eſſential to it: For ignorantis non eſt conſenſus.
4. It is neceſſary to the validity of it to real pardon and ſalvation that he not only ſeem to underſtand it, but really do ſo.
5. It is accordingly neceſſary that the perſon conſent to all the eſſence of the Covenant, that is, ſeem and profeſs to do it, to the Church, and really do it, to ſatisfie God, and obtain pardon and life by it.
6. It is not abſolutely neceſſary to the validity, that the Creed or any other profeſſion be uſed, by the baptized, beſides the words themſelves [I believe in God the Father Son and Holy Ghoſt, and give up my ſelf to him in this Baptiſmal Covenant.] Becauſe underſtanding and conſent may be expreſſed by thoſe words.
7. But it is uſually neceſſary to the bene eſſe, or the beſt performance of baptiſm that the adult perſon (or the Parent of Infants) do in larger words profeſs his underſtanding, belief and conſent to baptiſm: And it is beſt that theſe words be not too many nor too few, and that they be for the moſt part one unchanged form; Leſt ignorance or hereſie deprave baptiſm by change and variety of words.
8. To this end the Churches of Chriſt have ſtill uſed the Creed as the ſummary form of Profeſſion of faith, As the Lords Prayer is a ſummary form of our Deſires, and the Decalogue of our rule and profeſſion of practice. But becauſe Aſſent is ſuppoſed to imply Conſent to the particulars Aſſented to, though but Generally profeſſed, therefore the Church hath more rarely omitted the Creed in the profeſſion of Aſſent, when yet they have accepted of a more General profeſſion of Conſent to the Covenant, and promiſe of obedience.
9. But if the adult do before-hand as a Catechumen learn the Creed, Lords Prayer and Decalogue, and give the Paſtor a ſatisfactory account of his competent underſtanding of them, then that may be ſuppoſed, and only a General profeſſion of faith, conſent and ſubjection, be uſed at the time and in the words of baptiſm. And ſo much of the conſtitutive cauſes of baptiſm.
§ 13. II. Though no more than Baptiſm be eſſentially Neceſſary, becauſe ſo great a work ſhould be well done; and ignorance and errour are very common, it is meet that the Church require [an underſtanding Aſſent to the common Articles of the Creed, and an underſtanding Conſent to the Lords Prayer and Decalogue; and in general to all that he underſtandeth to be Gods Word, Belief and ſincere Obedience.] And therefore that the adult perſon, (and Parent of the Infant) be one that hath before been Catechized or examined herein.]
§. 14. Though I conſent to Ger. Voſſius and others that there is no proof at all that the twelve Apoſtles made the twelve Articles of the Creed reſpectively, every one making one, as ſome have feigned; and though I deny not what he and Biſhop Vſher and many others ſay, of the two or three Articles being not found in the moſt ancient Copies or Records, and though I verily conſent to Parker de Deſcenſu and many others, that the words of Baptiſm were the firſt Creed, and that the Creed was brought in by degrees as the Expoſition of the Baptiſmal profeſſion, and that at firſt it had but three Articles [I believe in (and give up my ſelf to) God the Father, Son and Holy Ghoſt], Yet I take the Creed in the ſence at leaſt to be of neceſſary uſe to the ends now mentioned, and I think we may ſay ſo much as is of greateſt antiquity to be Divine and the word of God, and a ſpecial part of his word more neceſſary to be believed than many other parts.
§. 15. For, 1. Though we receive not the pretended Traditions of Rome or any Church that ſhall be obtruded on us without proof, or as accuſing the Scripture of inſufficiency; yet we never denyed that the Apoſtles preaching was Gods Word before they wrote it, and as well as their writing. It being eight years after Chriſts Aſcenſion (as is commonly ſuppoſed) before the firſt part of the New Teſtament was written by St. Matthew, and near an hundred years after his incarnation that the laſt was written by St. John; and only four or five of the twelve Apoſtles having left us any of their writings, it were intolerable to deny that the conſtant preaching of them and all the reſt to their death, was not done by the inſpiration of the ſame infallible ſpirit as their writing was, and ſo was the Word of God.
§. 16. 2. And it is certain that Baptiſm was then as common as Chriſtians, and that nothing was ſooner done by the Apoſtles, nor more conſtantly, nor with greater concord and concent, than diſcipling perſons and baptizing them: For this was the ſumm of their firſt appointed work, in which Chriſt promiſed to be with them to the end.
§. 17. 3. It is certain that the Apoſtles did adminiſter Baptiſm as wiſely and holily according to Chriſts will, as any that ever did come after them: And therefore that they did not take up with mens bare ſaying of three words [I believe in God the Father, Son and Holy Ghoſt] without underſtanding what they ſaid: All following ages Cathechized or examined the adult before baptiſm, and to this day we would take the contrary courſe for an abuſe: Therefore no doubt but the Apoſtles did it and appointed it.
§. 18. 4. And this is plainly implyed in the Scripture when believers are all ſaid to be inlightned, and tranſlated from darkneſs to light, and to know God and Jeſus Chriſt as being life eternal, Eph. 1. 18. Act. 26. 18. Joh. 17. 3, &c. and to be wiſe to ſalvation; and indeed when they are ſaid to Believe: For believing ſuppoſeth underſtanding: And when Peter ſaith that Baptiſm ſaveth; not the waſhing of the filth of the fleſh, but the anſwer of a good conſcience towards God. And when all the Chriſtians in the world as far as we have any notice from the Apoſtles dayes, have been baptized after Profeſſion of faith, we have no reaſon to doubt, but that the Apoſtles uſed and appointed the requiring of it.
§. 19. 5. In doing this, it is no doubt but what they required of the Confeſſours from their mouths was ſhort and plain, or elſe thoſe multitudes of men and women who were in a ſhort time baptized, would neither have had capacity nor time to do it: But the words of the Teachers and baptizers in explaining the ſaid articles were large, and many: For we find that it was their common preaching work.
§. 20. 6. It is moſt probable (by the reaſon of the thing and the hiſtory, Act. 2. and elſewhere) that at the firſt no form of words was required and uſed beſides the form in baptiſm, but that the people being inſtructed in the ſenſe of thoſe words, thereupon profeſſed underſtanding, belief and conſent. (And no more is eſſentially neceſſary) But that after a Creed in terms was the common form which was uſed by Profeſſors in order to baptiſm: 1. Becauſe ſo many thouſands being baptized, the matter being ſhort, and meerly Divine, they could not be ſuppoſed to be left to much variety of expreſſion: Divine, great, neceſſary things muſt be ſpoken with ſo much caution as may avoid errour, hereſie, corruption and abuſe: And if every ignorant man and woman were left to uſe only words of their own deviſing to expreſs the Chriſtian faith, it would be of confounding and diſhonourable conſequence.
2. And the great care that then was uſed that all Chriſtians might be of one faith and ſpeak the ſame things, and that the hereſies then ariſing might be ſuppreſſed, doth imply that this neceſſary means was then uſed by thoſe that commanded that all be done to edification and unity and in order.
3. And many expoſitors think that this Creed is it that Paul meant by the depoſitum and form of wholſome words to Timothy.
4. But the fulleſt proof is univerſal hiſtorical tradition and conſent of the Chriſtian Churches, who have ever uſed Catechizing and the Creed as the profeſſion of faith, in order to baptiſm, and this as from the Apoſtles, without the leaſt notice of any other original of it: There is ſome difference in words between that recited by Irenaeus, and two recited by Tertullian, and that which we now uſe, and ſome little difference between that of Marcellus in Epiphanius, and that of Aquileia in Ruffinus, and ours now uſed: And the forming of the Nicene Creed in other words doth ſhew that the Churches took not themſelves to be ſo tyed to the ſame words of the former Creed as not to alter any part of them: And it is ſuppoſed that before the Nicene Creed, the Greek Church had a Creed that had as much of the words of the Nicene as of that called the Apoſtles. And no doubt it was the wiſdom of the Apoſtles and the Churches, not to lay too much on particular words, and make them ſeem eſſential to baptiſm or more neceſſary than they were: And to this day if any in other words expreſt the ſame thing, he may be baptized. But ad melius eſſe and for concord and ſafety the Churches that ſtill agreed in words of the ſame ſence, and moſtly the ſame words as to all that explained the eſſentials of Chriſtianity, found it more and more needful to agree in every word, and leave men no room for dangerous diverſity (though over and above they may explain their minds.) From whence it was that ſo great contentions have riſen about ſome ſingle word, as the Nicene foreign and the Latines Filióque, leſt the Creed ſhould be altered at the will of man, and the Chriſtian faith ſeem to be an uncertain mutable thing.
§. 21. By all this it is evident that the Church muſt make Baptiſm the term of Chriſtian Catholick unity and concord as neceſſary ad eſſe, and the Creed as needful and apt ad bene eſſe ordinarily.
§. 22. There is a controverſie raiſed (as aforeſaid by Donatiſts and other Sectaries, ſo) now by the Papiſts, whether the perſon baptized muſt not alſo own, 1. the Miniſtry in general, 2. the particular Miniſter that baptizeth him, 3. and the particular Church into which he is received; 4. and ſubject himſelf by profeſſion to ſuch paſtoral power. To all which I ſhall diſtinctly anſwer.
§. 23. I. To the firſt, 1. what is connoted is not alwayes a neceſſary part of the contract: A man cannot be baptized but he muſt know that ſome one hath power to baptize him.
2. It is more needful of the two that the Apoſtolical office and power be known and believed than the ſucceſſive ordinary Miniſtry: Becauſe the belief of the truth of the Goſpel more dependeth on their teſtimony, as commiſſioned and qualified with thoſe extraordinary gifts of the ſpirit which are its ſeal and proof.
3. It is of great uſe to our faith and obedience to underſtand that Chriſt hath ſettled an authorized Miniſtry to preſerve and preach his Word, and adminiſter his Sacraments, and guide his Churches to the end of the world, and he that knoweth not this wanteth an integral part of Chriſtianity, and a great and needful help to his edification and ſalvation.
4. Yet none of theſe are abſolutely neceſſary to the eſſence of Chriſtianity: If any lived where the miniſterial office were not known, or ſhould by miſleading ſo far err as to think that any judicious Chriſtian, or any Chriſtian Magiſtrate, or maſter of a family, might preach and adminiſter the Sacraments, if yet this man believe in God the Father, Son and Holy Ghoſt, as his Creator, Redeemer and Sanctifier, and be accordingly devoted to him in baptiſm, this man ſhall be ſaved, notwithſtanding his ignorance or errour about the Miniſtry, yea though he knew not of the office of the Apoſtles, but took them for lay men. For the promiſe is, that whoever believeth in Chriſt ſhall not periſh, but have everlaſting life, Joh. 3. 16, 18. by what means ſoever he was converted to the faith: It is not only, [He that is converted by a Prieſt ſhall not periſh] Nor is it ever ſaid [He that believeth in the Apoſtles or Prieſts ſhall not periſh], but he that believeth in Chriſt (which eſſentially includeth the belief in the Father and the Holy Ghoſt.) And therefore Paul calleth them carnal as guilty of Schiſm that ſaid I am of Paul, and I of Cephas; becauſe they were not baptized into the name of Paul or Cephas, but of Chriſt: And he thanketh God that he had baptized few of them, leſt they ſhould ſay that he had baptized them into his own name.
And yet are the Apoſtles foundations or baſes and pillars in the Church, becauſe Chriſt uſed them as the firſt great keepers of his word and ſeals, and the means of converting unbelievers, and it's hard and rare to believe in Chriſt without knowing and believing that they were his commiſſioned Miniſters.
§. 24. II. But, though it be a duty to chooſe a true Miniſter to be baptized by, yet it is not at all neceſſary to the validity of baptiſm to know that the baptizer is ſuch: Indeed not one of many can be ſure, as not having ſeen his ordination, nor knowing of his neceſſary qualifications: Many things may deceive them, and all baptiſm by Laymen is not null, as the Fathers held, and the Papiſts now hold and confeſs.
§. 25. III. And as to reception into a particular Church, I have proved before that it is no work of baptiſm as ſuch, but a conſequent act (in order of nature alwayes, and oft of time.) The Eunuch, Act. 8. was baptized into no Church but the Univerſal. There be ſome few rigid miſtaken brethren called Independents in New England that think indeed that all baptized perſons muſt be baptized into a particular Church, but others even of that party are wiſer herein. It is very fit that every one that can, be a member of ſome particular Church: But ſome cannot (as Travellers, Merchants, Ambaſſadors, &c. who reſide among Infidels only, and thoſe that live in Countreys where the Paſtors by tyranny refuſe to admit any to their communion who will not ſay or do ſome unlawful thing.) But yet Baptiſm as ſuch is no ſuch thing, nor hath ſuch an effect. Much leſs is it a profeſſion that ſuch a particular Church is ſound.
§. 26. IV. And as to ſubjection to the Clergie, It is true that Baptiſm eſſentially ſubjecteth us to Chriſt; and this includeth an obligation to obey him in all things which we know to be his Law; And it is true that juſt obedience to the Guides of the Church is his command: But it followeth not that every man knoweth this, nor that every diſobedience unchurcheth us: It is his command that we pray continually, and in all things give thanks, and that we ſpeak not an idle word, and uſe not vain jeaſting, &c. But it nullifieth not Chriſtianity that we culpably offend in one of theſe: Nor doth our baptiſm contain our promiſe that we will never ſin, nor that we will obey a command which we underſtand not: but that we will be Chriſts ſubjects and obey him ſincerely, ſo as that when we fail by weakneſs we will renew our repentance. Chriſt alſo commandeth every child, ſubject, wife, ſervant to obey their parents, Princes and Magiſtrates, Husband and Maſter; And he that is baptized bindeth himſelf alſo to obey theſe Laws ſincerely if he know them. But it followeth not that it is eſſential to Baptiſm to oblige us to ſubjection to parents, husbands, maſters, but only to Chriſt who commandeth us to obey them. Even as ſubjects take not an Oath of Allegiance to every Juſtice, Conſtable, or Meſſenger, but only to the King, who yet commandeth us to obey his Judges, Juſtices, Conſtables, &c.
§. 27. To pretend that Baptiſm as ſuch doth ſubject men to the Biſhop of Rome, or to the Biſhop of Alexandria, Antioch, Paris, London, or to the Paſtor of a ſingle Church, is a perverting the ſence of it, and to be anſwered as the Apoſtle did others, Were ye baptized into the Name of Paul?