Are Ministers Bound to Baptize Children of Parents who Say They Believe, Title page – To the reader
A Serious QUESTION STATED: Ʋiz: Whether the Ministers of England are bound by the Word of God to Baptize the Children of all such Parents which say, they beleeve in Jesus Christ; but are grosly ignorant, scandalous in their Conversations, Scoffers at Godlinesse, and refuse to submit to Church-Discipline?
THE Negative (with submission to better Judgements,) is modestly defended. Some things that concerne our Congregationall Churches are, in the Epistle to the Reader briefly touched.
AS ALSO A little Addition made to the Controversie against the Anabaptists, in the following Discourse,
By G: Firmin, Minister to the Church in Shalford in Essex.
1 COR: 4.2. Moreover it is required in Stewards that a man be found faithfull.
LONDON Printed by R: I: for Stephen Bowtell at the signe of the Bible in Popes head-Alley. MDCLI.
TO THE Courteous Reader.
IT is very uncomfortable when two Physitians shall joyne together to cure the same sicke person, that these two cannot agree, neither in the Disease what it is, nor in the causes of the Disease, nor in their prognosticks, nor in their indications of cure. It is so with us in regard of England (the sick Patient) the children of God [and especially those who are such in the Magistracy and Ministery] should be they (under God) who should help to heale the Nation: But such is the different judgement among these, they neither agree in the Causes of the Disease; nor in the indications of Cure, nor in their prognosticks; but some foretell glorious healthfull dayes comming, nay, the light already appeares: Some others say, they are very sad daies, and fear what will become of the sicke Nation. Rob. Purnell *In his word to the Presbyterians. They do but dreame he saith, in saying these are bad times, p. 66.wonders to hear any say they are sad times, in bis learned Epistle (forsooth) to the Presbyteriall Ministers, wherein be takes upon him to imitate Christ, telling them (as other Churches) what he observes commendable in them, but then tells them he hath a few things against them, (Sir, a little more reverence would wel have become you;) then he falls upon them for saying they are sad times. If I should say the Church injoyes nothing desirable, I should bee very injurious to God and Man; I shall at the end of my discourse set down a great benefit we have, but yet let me tell him, in divers respects they may well be called sad times. As
1 Sad times, When Apostacy among Professours abounds.
2 Sad times, When the converting power of the Ordinances is gone; we see not God in this respect as we have done heretofore, whether any men (as second causes) in casting scorn upon the Ministery, be any hinderance here [what ever the Decrees of God be, which are none of our rules] let them provide to answer for that.
3 Sad times, When God is so dark to his own people, who have found him heretofore, could walk in the light of his countenance and have their conversations in some measure as become Saints, but now they walke in the dark, and are so beset with temptations, that they have much a doe to hold up, yet God seems not to regard prayers. Most sincere Christians that I meet with, complain of this.
4 Sad times, When those for whom Christ hath shed his blood, are ready to shed the blood one of another.
5 Sad times, When Christians that injoy all the Ordinances and Liberties which Christ hath left to his Church, yet they cannot tell how to walk humbly and regularly under them, but if a whim take them in the head, Officers must stoop to their humours and errors, or else they crack, and rend all into peeces, making no more of unity [for which Christ prayed, and to which Paul from Christ so much exhorted] then of the dirt under their shooes.
6 Sad times, When Errors, Heresies and Schismes abound, yea, and those who seemed to be true Christians, shall receive that for true doctrine, which before they would have abhorred, as the doctrine of Arminianisme, which doctrin I wonder how any that have any experience of God in their own hearts can receive: nay, if it were true, they cannot receive it, it is so opposite to what experience [besides the Word] witnesse daily.
Was not the Idoll of free-will heretofore esteemed among Christians as an Image of jealousie; if any had in their Sermons set it up, would not they with indignation have cryed it downe? but now that poison is drunk downe and esteemed wholsome liquor.
Is it not sufficient to say the will acts as freely in Conversion, [is as clear from all coaction] as it did in sinning? it is lead by as pure rational grounds, and complains not of the least hinderance of its freedom, witnesse those strong desires, earnest affections wherewith the soule is carried till it come to in joy Christ Jesus, and that sweet joy and content the heart findeth in possessing of him: the wil was free sure in this; nay I think it no false divinity to say, that quantum ad actus elicitos, The will cannot be compelled by the blessed God himself. For What is such an act but inclinatio quaedam procedens ab interiori principio cognoscente; and since that motus coactus sit à principio extrinseco passo non conferente vim, i.e. resistente per propriam inclinationem, tum si voluntas, cogi potest ad volendum aliquid, vellet & nollet idem objectum, quod est impossibile.
But though I say the will is thus free, yet I say with Alvarez. De Auxil. diu. gra: disp: 57.Deus per auxilium gratiae praevenientis, elevat intellectum & voluntatem, & eam movet, ut eliciat actus supernaturales: sive illi sint liberi, aut deliberati, sivè indeliberati: cum ante hujusmodi auxilium, nullam habeat proximam virtutem; vel activitatem intellectus noster & voluntas, ad eliciendos actus supernaturales, etiam inde liberatos, & ut aiunt, primo primos.
I say also with him, Disp. 19.quod omnis causa secunda, sivè naturalis, sive libera in ordine ad illud praevium auxilium Dei, se habet Passivè. Though a man be converted, and have grace.
There is enough said in his 18, 20, 21, 22, 23. Disputations to crush this Idol.
I could quote enough out of Bradwardin also, l. 1. c. 40, 41, De causa Dei, l. 3. c. 29.42. and l. 2. c. 7. and 9. But I will content my selfe with one passage which did much move me when I read it. Dico, illum nolo pro Deo nostro habere, qui non sit omnipotens in agendo, qui non habeat omnipotentiffimum dominatum super meam debilem voluntatem, qui non posset omnipotentissimè facere me velle & facere quicquid vellet, qui non habeat voluntatem universaliter efficacem, infrustrabilem & necessariam in causando, imo cujus voluntas non sit mihi necessitas, &c. Could an Arch-Bishop of Canterbury in the midnight of Popery [for it is above 300 years since Bradwardin dyed] and could an Arch Bishop of Spaine, see so much cause to exalt Free grace, and debase Free will, and shall English Professors now cry up this Idoll, when Grace and Christ have been so long taught?
So that other vile uncomfortable error, of finall falling away from true grace once received.
Is the Surety of the new Covenant grown so poor? Heb: 7.22.
Is the Promise now come to be nay, and yea? 2 Cor: 1.20.
Is the Power of God grown weak? 1 Pet: 1.5. can it not preserve my faith also?
Is the Decreeing will of God become mutable? 2 Tim: 2.19.
Is the Free Eternall Love of God, become unconstant? Joh: 13.1.
What saith Bradwardin: De causa Dei. l. 1. c. 43.Credo, quòd Deus intrinsecè quantum scilicet ad actum seu affectum intrinsecum voluntatis, semper omnino aequaliter, aequè gratuitò, aeque charè dilexit, diligit, & diliget, justificandum, seu justicatum quemcunque, put a Paulum, antè conversionem, in ipsa, & post ipsam.
Alvarez saith, Perseverantia est Donum, non omnibus commune sed praedestinatorum proprium, so say we; De auxil diu. gra. disp. 107. n. 2.but he saith moreover. Donum perseverantiae, in ratione Doni perseverantiae, & efficatia illius, non dependet etiam ut a conditione, sine qua non, Ib: disp. 122. n. 18.ex cooperatione nostri arbitrii, sed ex proposito, decreto Dei absoluto efficiente, ut homo usque in finem perseveret.
There is a 7th. yet to adde. Sad times, When godly men shall take up such principles which if they be followed, wil undermine and destroy all our reformation, which have cost so many prayers, and such vast expences of estates, lives, and blood. Let this be one, If errors be not in the fundamentalls, we should indeed labour to convince Christians, but if we cannot, we must go no further, but must carry our selves to such persons in all Church respects as we do to the Orthodox and Godly. When we aske what do you cal fundamentals? we find they are pent up in a very narrow compasse: a foundation we know is that which lyeth in the lowest place of the building, and beareth up all that is built upon it; and remove that, you destroy the building: That then must be a fundamentall point upon which our salvation is so built, as deny that, and you destroy our salvation. Arminianism is denied to be within this compasse of fundamentals, by these godly men as I have heard them, yea, such men as I am sure are clear enough from Arminianism, and such as I much reverence. Then let us follow this opinion.
Suppose then there be in a Church some members who deny Baptisme, they acknowledge no such thing, neither of Infants nor others, but onelyonly the inward baptisme of the spirit (as I know such) these then you must labour to convince, but if they will not be convinced you must proceed no further, [for I beleeve you will not say a man cannot be saved without Baptism, that then is no fundamentall point] these persons being let alone infect others: so at last Baptisme is lost in that Church, and if it be lost in one Church, it may be in two, &c.
So for the Lords Supper; suppose others should deny that, as I know one who hath been reputed for a very godly Christian, and is I beleeve still so reputed by many. A brother of mine being in discourse with this person about the Lords Supper, the Party did affirme unto him, He might goe to the Bakers shop, and take a Loafe there, and it would doe him as much good as that, i. e. the bread in the Sacrament. We know if we consider the Bread as bread only, that bread will doe no good; but the Party spake in way of scorne of the Sacrament, as the speech also implyes. Suppose many more be of that minde in a Church, as now we know how many are above Ordinances; yea, and I have heard them who I beleeve are truly godly, say for the Sacraments, they are externall things; [but with your favour, they have Divine Authority for their institution, they have the Spirit of God to attend them] and so long as they had Preaching and Prayer they did not much stand upon them, though I am perswaded they would enjoy them if they could to their minde: but if once this notion, they are externall things [and so are all Ordinances, though some the light of Nature doe more dictate, others are more juris positivi] be taken in, we may feare what will be next; now I say, suppose your Members should deny the Lords Supper, you must labour to convince them, but proceed no further; for I hope you do not tye salvation to this; if so, then those Ministers have done very ill, that have had no Sacraments for divers yeares together: The Lords Supper, that is gone also by this opinion.
So for Discipline, that the Erastians tell us, doth not belong to the Church, but to the Civill Magistrate; and some Churches have wanted it also: That is gone also by this opinion.
For singing of Psalmes, that is esteemed rediculous, and omitted by abundance of Church Members. Some deny the Ordinance, (as I know such) some omit it under a whim of the mixed multitude, such we have in some Churches, whose consciences are very tender, for joyning with mixed multitudes in such Ordinances; but if you aske what persons are these in their conversations, I can say, that for pride, and for following of fashions they are so noted, that most doe abhor them, where they live. O tender Conscience.
We have no Ordinances left then, but Prayer and Preaching, for preaching by persons in office, that is cried downe, a gifted Brother is as good as any Black-coate. As for Prayer, when the Spirit moves us [suppose but once in a monethmonth, or quarter of a yeare] then we will pray, and not else; so that for my part I cannot see but this Opinion will stub up all the Ordinances; where then is our Reformation that hath cost so much?
These few things I have mentioned, that Rob. Purnell may see the Presbyteriall Ministers are not in a dreame when they say, they are sad times; when God heals these things, I beleeve they will say, they are good times.
If you say, No, I doubt they will not, they must have your Congregationall Churches downe first.
I beleeve for many of them, sober, moderate, learned, and godly men, they doe not stand upon that, if Congregationall men would but forbeare one thing; and for my part [with respect to our Congregationall men] I must needs joyne with the Presbyteriall brethren in that point, as I have done ever since I came into England: that is in this. Suppose a godly Ministerable, &c. liveth in a Parish, he hath twenty or more, it may be a hundred, Dedham,nay two hundred visible Saints in his Parish; they all have this liberty, if any come to the Sacrament of the Lords Supper, who are known to any of the Brethren to be guilty of some sins, which make them unfit for the Ordinance. Let them come in and testifie against them, [which they must doe in any Church however constituted] they are debarred unlesse they can give satisfaction, all persons are, besides all examined by the Officers; the Brethren have free power given them in election of Officers [as in Dedham] where the Ministers gave the people so much liberty in the choyce of their ruling Elders, that they would not so much as nominate any, but freely left it to the Fraternity, to nominate the persons whom they would have, as the case stood in that Church there might be some reason, but else I should (under favour) blame those Ministers for doing so; were not you members of the Church as well as they? and ought not you, (having more skill to judge of the fitnesse of a person for the Office) to have gone before them in the Election?] but yet all this will not doe, though they called the Minister, or Ministers to the place, have joyned with them in all Ordinances before, constantly attended upon their Ministery, have this liberty granted, and may partake in Ordinances without sinne, yet a great part of these depart from the Officer, from the Church, His Preface to his survey of Chur. Disc.Schismatically [I cannot esteeme it lesse] and another Minister living by, he takes these into his Church. Holy Hooker thought, To separate from Congregations for want of some Ordinances, or to separate from the true Worship of God, because of the sinne of some Worshippers, is unlawfull.
If Congregationall men would take what they finde in their owne Parishes, and if there be another Parish by, where there is no Minister [as such there are] or if so few fit to partake of the Lords Supper, that the Minister cannot with comfort administer it in his owne Parish, and so himselfe, and the few he hath joyne with this Church; or if a Minister will give his consent to let his people joyne with this Congregationall Church; I know the Presbyteriall Ministers will allow this, for they practise it themselves, if indeed there be no Minister in a place, and afterward a godly man be chosen into the Parish then they would resigne up those Members which live in his Parish to him againe, and this is good; for my part, those who will not be content with this, but will practise according to that dividing Principle that some doe, to take away the godly Christians against a godly Ministers consent, when he hath sufficient comfortably to goe through all Ordinances, that man shall not be esteemed in my heart for one who followeth peace, but a seeker of division.
If any Christian have a minde to enjoy something which may be had in another Church, let him. [I know what could be said here] remove his dwelling into that Towne, and then there is no offence given; if you thinke it will hinder you a little in your estate, &c. friend, they who went to New England for true Liberty of Conscience, payed dearer for it then you doe here.
Neither am I satisfied concerning the practises of some Congregationall Churches here, as 1. In that ridged examination they make of their Members (some I am sure, whether all their Members are so examined I know not:) The Rules I have set downe are these. 1. A Person professing the sense of his undone condition by sinne, an utter emptinesse in himselfe to help himselfe out from that condition, and so professeth his relying upon Jesus Christ only for salvation. 2. His knowledge competent. 3. His Conversation such as doth not crosse his Profession, by living in any knowne sinne, or omitting any knowne duty. 4. His subjection to Discipline. 1 goe by these rules, and thinke they are as straight as the rules the Apostles went by; but I am blamed by some for being too large, and have other notions buzzed into the Heads of my people, [though (through mercy) I know of none of my people, either fly-blown with the errours of the times, nor any crack among us, but we are all one, the Lord continue it:] As persons who are admitted into Churches must give an account from point to point, how God carried them on in conversion; also some Church must have the Members give account, in what Promises God hath manifested Himselfe to them, as requisite to their admission. For these persons and practises I shall give them one word at the end of my Booke.
Learned Amesius [to whom the Congregationall men are not a little beholden, Hellarm. Ener. Tom. 2. l. 2. c. 1. no. 5.and I am sure he is much honoured among us] saith, in answer to Bellarmin: It is false, that inward reall graces are required of the reformed Churches, to make a man a member of a visible Church; his words carry that sence I am sure: Falsum est, internas virtutes requiri a nobis, ut aliquis sit in Ecclesia quoad visibilem ejus statum. I wrong not his sence though I. put in other words.
The Churches of New England say, The Synod of New England, Confes. of Chur. dis. c. 12. p. 3.In admission, severity of examination must be avoyded.
For my part, I looke at the conversation most, that is, Argumentum artificiale; all their Relations, Discourses, [though some, where conversation answer, it is excellent to heare their relations of Gods working] are but Argumenta inartificilia.
1 That strictnesse which will content Christ in his visible Kingdome may well content us.
2 Neither am I satisfied in this: The putting of persons to make their Relations of the work of Grace, before all the Church. The Brethren say they will have it so; and here we must have a great many persons to please, and their wills must be the rule of admission.Hook. Surv. Chur. Dis pa. 3. c. 1.
To have persons examined by the Elders [to whose office it doth belong, and not to the Fraternity, by your leave] and to have those relations brought to the Fraternity by the Elders, and owned by the person as in Gods presence, this will not give content, but all the brethren must hear the person himselfe, or herselfe make the relation before them: And now we have John and Robert, &c. to please, they have some thing to question, and the person must suite all their humors, or else some stir is made. It is a miserable thing when the pleasing of severall mens humours is made the rule of admission. Let those Johns and Roberts observe what is the Market measure, and bring their spirits to that, and let not every mans spirit be the measure in admissions,
Object. But we must know them whom we admit into our Society?
Ans: So you do in their Conversation as well as your Officers, and this is the maine. The other also you know mediately by your Officers.
The best Scripture that ever I heard alledged by these, is that of 1 Pet. 3.15. But if you straine that place to prove that every one that is to be admitted into a Church, must personally give a relation before all the Church of the worke of God upon them from point to point, I doubt you will wring the Text till blood come. Much might be said concerning this Text, but I leave it. Other Scriptures I have heard alledged to prove this, but so weakly that I will not name them.
That is not the way of admission, wherein the least Lamb of Christ should be beaten off.
But in this way, many lambs of Christ must be beaten off; for do we think all true Christians are able to give an account before a whole Church? Nay, I know the contrary, many are so fearful, confounded (as I may say) they know not what to say, and hence sometimes go away with discouragement.
Besides, do not Ministers know what pains they are forced to take with some poor Christians when they are alone, to draw out from them, what God hath done for them, [like Daniel, they must go and tell Nebuchadnezzar his dream] and these very godly ones, but to put these to speak before others, is to have them say nothing.
In New England divers Churches admit women thus by their relating first to the Elder, See Mr. Hooker also in his Church. See S…rv. of Church dis. part. 3. p. 6.or Elders, and then to the Church, but many women are more able to speak and relate the worke of God on their hearts then many men are, and yet godly persons also.
Object. But you Elders are apt to be corrupted, and you may so deceive us.
Answ. But their conversation you know, whether it doth contradict the relation made by your Elders.
Do you think that persons making their relations before you, is the sure way to keep out all Hypocrites, if so; you said something. But I have knowne by experience such as have made relations of the worke of God on their hearts from point to point, before all the Congregation, whom yet at that time I did feare to be but rotten, and so it proved.
But to put an end to this, Let me give the Reader one story, There was a godly poor plaine woman in New England, who lay sick [which sicknesse ended her life] the *Mr. Wooster of Salisbury.Pastor of the Church went to visit her, and treating with her concerning eternity, how she was provided, the woman it seems did never use to speak, but little, but now she opened her heart more: O Sir, said she, to the Minister, when the Sabbath came, I was in heaven, &c. The Minister told me that if that woman had been received as others were in some Churches, she must never have been joyned to the Church: tell me I pray you how many of our Church Members are in heaven, when the Sabbath comes. Away then with ridgednesse, and these wayes of admission, whereby many a sincere heart may bee beaten off.
What our Congregationall Churches do with Errours I know not, for I am but seldome abroad to inquire; but the generall frame of Independents is, to be very large in that way of tollerating such stuffe in the Churches: I shal say no more but this, I know the Elders of New England very wel, their learning, holinesse, close-walking with God, their strictnesse against errors in their Churches, if our Congregationall Churches be not so, but are gone beyond New England, I only say, farewell.
Now to give an account to the Reader why I appear in Print, [being conscious to my selfe of my owne weaknesse, being broken from my study in the prime of my years, from eighteen years of age to twenty eight, and what time I could get in them years I spent in the study and practise of Physick in that wildernes, til these times changed, and then I changed my studies to Divinity:] The reason, I say, of my appearing thus is this. I being branded by Mr. Edwards for an Independent, in the first part of his Gangrene, where there is one whole Letter concerns me, and that is all false, being meerly mistakes, the next Letter (half of it) concerns me also, and [excepting that I preached and was not in orders] that also is false. I beleive the Gentleman that wrote those Letters, if they were now to be written would not do it. I cannot point the Reader in what page to find those Letters, for I have not the book. But being by him branded thus, and so others looked upon me, when I was ordained, I did declare to the Elders and the Congregation, how farre I owned Independency, that is. That a Church Organized and walking regularly, might execute all the power of the Keyes within it selfe. But if this were the meaning of it, viz. Here is a Church, and we have all power within our selves, therefore wee will practise thus, or so as we please, and wee will maintaine such or such Opinions, and will give no account to other Churches which shall desire a reason of our Opinions, and practise, and so give an account, as either to prove out what we doe by arguments drawne from the Word, or else submit to the judgement of other Churches, our practises and opinions being confuted by the Word; or if the case be more dark, and cannot so quickly be determined, then to walke with such tendernesse, and due respect to other Churches, as it may appeare to be only pure conscience that is the ground of any different practise, cleaving close in the meane time to those other Churches in all other points where we agree, against Errours, Sects, &c. such Independency as deny this, I conceive it to he an invention of a white Devill, to make a religious bridge over to all errours in opinion and practise.
Hence [having divers such persons in my Parish as the question mentions, who when they come to me to have their children Baptized, all the argument they give me is, other Ministers doe baptize all; and therein I practise differently from other Ministers, whom I esteeme farre before me in holinesse, learning, and gifts] I thought I was bound to give an account to other Ministers, what are the grounds of my practise, in refusing such for the present; that I might thereby get answer to my scruples, and stirre up more able men, who practise as I doe, to undertake the controversie; that so when I have seene the question fairely, and lovingly discussed, I may either practise as they doe, if I see all is taken off that can be said; or otherwise may not have ill thoughts conceived against me for this different practise.
I have not in my Question set up a man of Straw, and shoote at him my selfe, as if there were no such persons amongst us; there are many Families of which it may be truly said, They are families that call not on thy name; some goe to their meate like Swine, for ignorance in my Parish; I am not willing to print what I have found [and yet meanes they have had before I came, lively and quicke] but the ignorance is such of some, and also in other Parishes, that if I should print what answers I have had from some, and others also have found in their Parishes, when they brought their children to be baptized, and this in Essex, not in Cumberland and them parts; the Reader would scarce beleeve it were possible to be true. Some to whom I related things by word of mouth, could not have beleeved the things, only they had that charitable opinion of me, that I would not lye. Search, O Ministers especially, in your Country Parishes, and you will finde ignorance enough I feare; it made me call to minde that famous story which blessed Pemble relates in his Sermon of, the mischiefe of Ignorance, concerning a man of sixty yeares of age; Who had heard in his life time between two and three thousand Sermons, and lived civilly, who being questioned on his Death-bed what he thought of God, answered, He thought he was a good old man; And what of Christ? That he was a towardly young youth; And of his Soule? It was a great bone in his body; And what should become of his Soule after he was dead? That if he had done well he should have been put into a pleasant greene Meddow. This man is not alone saith Mr. Pemble.
As for prophanenesse, and scoffing at godlinesse, I wish we had not too much proofe of it.
For non-submission to Discipline; I know such as cannot deny but that Church Discipline is an Ordinance of God, the light of Mat. 18.15, 16, &c. doth convince them; they have also acknowledged, that if they did not promise me to subject to Discipline, I had no power over them, and yet they would not subject to Discipline; Shall men come and picke what Ordinances they list, and walke as they list, and I shall have no power over them, to help to re-gaine them?
Concerning this one word; I know many Ministers scorne that Notion, that an explicite Covenant is the Forme of a particular visible Church; some Professors are so rigid for the explicitenesse of the Covenant, as without it they deny all Churches, and will not joyne in a Sacrament with them: These, if we tell them Mr. Hooker, and the Elders of New England dare not put the formality of a Church in the expliciteness of the Covenant, they make very light of them men, [Ignorance and Pride meete together] then I have bid such, give me one good Argument to prove it; but though they could make so light of such Worthies, all the wit they had could not produce one Scripture, or one Argument. I never met with the like pride and ignorance in Professors, and yet thinke themselves able to teach others, and scorne the Blackecoates.
But if our Divines cast off a Covenant, or mutuall Engagement, [call it what you will] to walke with God, and one with another, &c. from being the Forme of a Church, let the Covenant be explicite, or implicite, I would gladly see what they make the Form; I have read something, and heard something concerning it, but for ought I can see, they are either such things as follow a Church, constituted in its essentiall causes, and so cannot be the Forme; or they doe not doe that which a Forme must, i. e. Distinguere Ecclesiam ab Ecclesia.
But this I will affirme, though explicitenesse be not essentiall to the Esse formale of a Church, yet you will finde it almost required to the esse of the Government of the Church: for though I grant, there is an implicite consent to Church-Government in that implicite Covenant which is in every Parochiall Congregation, yet when you come to exercise Discipline, you will finde some Members explicitely stubborne, stiffe, and then this implicite consent, they will spurne at their heeles.
I know it by good experienee, when a Church member hath fallen, if I had only the implicite consent of being under Discipline, my selfe, and the rest of the Brethren, when we went privately first to bring such a one to a sight of his sinne, &c. we might have returned as wise as we went; but having this hold upon the person, by his Covenant to be subject to that rule, Mat. 18, &c. we could not leave him, being engaged to him, [else we would have done it, through that too much stiffenesse we found in the person] nor could he fly off from us, untill (God blessing our endeavours) we obtained our end.
Apollonius, who writeth against Independents, Pag. 4.and a Church Covenant, yet in his first chap. where he sheweth what qualifications they require in Members, saith this is one; Ut Disciplinae se se subjiciant, in his second Chap. concerning the Church Covenant, he saith thus; Concedimus, foedus aliquod tacitum seu virtuale esse inter membra unius & ejusdem particularis ecclesiae externae; quo obligantur ad mutua illa officia praestanda, quae a membris ecclesiae visibilis ad particularem suam ecclesiasticam communionem exiguntur, &c. and for the expliciteness of the Covenant, he saith, it is not unlawfull; but it seemes they must explicitely promise to be subject to Discipline, I think what he saith will very well content Congregationall men.
If Discipline be an Ordinance, then the constitution of a Church must be such, as that Ordinance may regularly be executed, or else here is an Ordinance, but no way to execute it. But how can this be executed without a free consent unto it, being this Church relation is not naturall [as Father and childe] but free?
What learned Mr. Hooker, and Mr. Norton hath said, to prove this to be the Form, I suppose, is not lightly esteemed by learned men.
Now though I differ from other Ministers in this practise, yet I hope our difference is not so great, because it is onelyonly in the extent of the Ordinance; as for Infant-Baptisme, there, I fully accord with them. And further I will say
First I do it not out of any affectation to be thought more boly then others; I have such a heart within, that I loathe such a thought.
Secondly, Neither do I esteem other Ministers the lesse, or censure them for baptizing more largely then I do.
Thirdly, I can truely say, It hath been and is a matter of shame to me, to think I should differ from other Ministers so Holy and Learned, considering my owne vilenesse and weaknesse.
Fourthly, Neither dare I say it is pure Conscience that makes me thus practise, for to have a pure tender conscience indeed, Bib. Cons. p. 19I look on it as such an excellent thing, that I consent to Mr. Rutherford, saying, he that challengeth it, doth challenge the flower and garland of all godlinesse.
Fiftly, This I promise, that if I cannot find that which shall clearly answer me, and so may differ a little in this practise from other godly Ministers, yet in other points, against Anabaptists, Antinomians, Anti-Sabbatarians, Non Singers of Psalmes, Arminians, Socinians, with the rout of these new upstart Preachers, I shall cleave as close to them as I can. For these latter, although the Errors wherewith all of them [I think I may say] are tainted, be argument sufficient against them, yet I would adde one word more.
The affirmative part of the second Commandement is, that the ordinances, or means of instituted worship be kept pure according to the institution; Now as Christ hath appointed Ordinances, so he hath appointed Officers orderly to dispense these, and hath set them down what Officers he wil have in his Church, the rules also how these Officers must be qualified and set apart to these Offices. These Officers then are reduced to this second Commandement by able Divines, Ames. med. th: l. 2. c. 13. th. 17.and since they must be reduced to some Commandement [for it is not in our power to set up what Officers wee list] then certainly they belong to that Commandement: In setting up Officers then, men must hold to the Institution the Commandement bindes us, now the rule tels us besides their personall qualities, for ministeriall qualities, they must be 2 Tim. 2.2. able men, able to teach their hearers, able to oppose gaine sayers, Tit. 1.9. Ames: med the, l. c. 39. th. 31.The election by the people that is granted, [though much might here be said, what need the people have of the assistance of the neighbour Ministers to judge of the abilities of the Minister whom they choose.] Then the ordination of this person, which whether it be in the power of the Fraternity to give it formally, I would gladly see more then I have done as yet, but wheresoever the power is, Ordination must be, Heb: 6.2. it is one of the heads of the Catechism. Many expound that laying on of hands, to be of Confirmation; but besides the judgement of Pareus, Mr. Johnson the Separate, Mr. Hooker of New England, Dickson Gillespie, &c. all which expound it of Ordination, good reasons may be given why it must be so interpreted, and not of Confirmation.
Thus then to observe these Rules is to walk according to the Commandement, but else, to omit these, is to crosse the mind of the Commandement. Do these upstart Preachers answer these Rules? I wonder at the boldnesse of men, who think that the worke of a Minister is only to speak a few honest things, and hence they having heard much, and having English Bookes by them [scorning the learned men who were the Authors of them] and a bold face with them, thinke it enough to surnish them for a Pulpit: I doe not desire to Idolize learning so much as to have the soules of people starved for want of learned Preachers: But if there were men found out, well gifted, godly, sound in the Truth, separated to the worke, with some able learned Divines to goe along with them into those darke corners, let them goe, and the will of God be done: But if learning had received so much encouragement as it might, [though not to make Ministers Arch-Bishops] we need not have gone to the London Apprentices for Ministers, we might have had able young Schollars to have filled the Churches of England, without this erronious Generation, that now sow their seed wheresoever they doe come.
I am confident the ablest Minister in England findeth so much in the study of Divinity, that if his life were to be as long againe as it is, he should finde enough to fill his head and heart, and yet say, I come short. Rob. Purnell labours much about that text, 2 Pet. 3.16. in his Epistle to the Presbyterians, the which Epistle the more I read it, and observe his language to them, being many of them very holy, gracious, able learned men, the more my spirit rises against him, the Spirit of Christ would have taught him more manners towards such equals (if they be his equals) it may be they are his superiours in age and place; I know nothing of the man but by his Booke, which I wonder any savoury Christian should delight in, but I shall say this only to him; Let all Christians which are not learned, blesse the Lord for learned ones, the learned and godly Black-coats; Doe not discover your folly in asking, Why so? 2. I say this, many a man with the common gifts of the Spirit, shall by the help of Arts and Tongues sinde out the meaning of Pauls Epistles, and other parts of the word, when a Christian who hath sound grace, but wanting learning, shall be able to give no interpretation, or a false one, as I have heard eminent Saints doe, yea in plaine Scriptures. 3. I would answer him in the words of blessed Burroughs, Iren. p. 88, 89.I dare avow this, that never since the beginning of the world, could a man be found to speake against Learning, but an ignorant man; neither is it like, nay I may aver, it is impossible that any but such wil be found to the end of the world: Learning hath so much of God in it, that it never had, nor will have any enemy but ignorance.
Let me but trouble the reader with one thing more, and then I shall proceed. Some possibly take advantage from New England, where at the first the Fraternity did ordaine their Officers [since I came away I heare the Ministers of other Churches have ordained Elders in their neighbour Churches] but that doth not help our wilde practises here, for (omitting other things) when ever there was any Church to be gathered in a new Plantation, there was notice first given to the Country, the civill Magistrate, and the Ministers, with Messengers from other Churches were there present, to heare those persons relate their work of grace, and also their confession of faith, that be sure they were sound in the faith, else the Civill Power would soone have taken a course with them. The Minister they chose, especially if a young man, before he came to the day of Ordination, preached at some Lecture where the Elders met and heard him, and thus all was carried on with the presence of these Persons: but what is this to your gathering of Churches here, when a company of Anabaptists (or others) shall meete together in a chamber, and chuse one out from them, and ordain him for a Pastor (forsooth) as in a Towne by us, they have made a Hop-merchant their Pastor, a fellow all the week long up to the eares in the world, and when the Sabbath comes, he preaches (they say) and give that which they call the Lords Supper, to his company.
If any shall object against me, my preaching so long without Ordination, I answer: 1. I never contemned the Ordinance. 2. I would never have come into a Pulpit, if I had not intended to have been Ordained. 3. I did endeavour to have some Ministers to Ordaine me, two yeares before I could obtaine it, because of troubles. 4. The reason why I did delay it, was, because I would have it in the place where I was chosen, and not in another place from my people, which I apprehended not to be so regular.
The blessed Prophet of his Church, Teach us; the same blessed King, lead us, not unto, but into all his Truths, Theoreticall, Practicall: Fortiter, suaviter.
So prayes the unworthiest of all Christs Ministers: G. F.