The Axe Laid to the Root of Separation, Section 2

The Axe Laid to the Root of Separation · Section 2

p. 35SECT. II.

I Proceed now, foreign, to my Arguments. If the common Opinion be received, and a Profeſſion of no leſs than True Grace, or a Regenerate Faith, be the Rule of Admiſſion to the Church and Sacraments; I do not ſee, in the Firſt place, but we muſt all give up the Cauſe of our Mixed Churches (Parochial or National) to the Separatiſt. They who require ſuch a Profeſſion in the Adult, as neceſſary to give Right to Church Communion, and do indeed underſtand themſelves, will ſay, It muſt be a Profeſſion de praeſenti, Serious, Intelligent, Reſolved, with whatſoever elſe is needful to make it Credibly Significant of the Thing they profeſs; ſo that the Perſon Profeſſing muſt be indeed Regenerate, to be able to Make it, and the Perſons that Receive him muſt look on him as Regenerate, upon his Making it: And what more can be imagined, for the yielding to the Congregationaliſt his whole Foundation? It is true, that ſome will perſiſt, and ſay, The Independent does require yet more than this Profeſſion; p. 36they require alſo a Church-Covenant: But this is, in good earneſt, to Impoſe upon them. The Judicious among them will avouch, That let but a Man make his Profeſſion of the Baptiſmal Covenant, and his Profeſſion be only thus qualified, which Mr. Baxter in his Books ſtill inſiſts upon; and there is nothing Beſides, but what on neceſſity does ariſe upon a Man's joyning meerly in Society, is, or can be required of any. It is this Profeſſion individuated into a Particular Congregation, is all they do, and will ſtand upon; even ſo underſtood, ſo qualified, ſo explained. But now, ſuch a Profeſſion as this, will they all ſay, is incompatible with our Parochial, National Churches. There are none can make a Profeſſion of what they have not. There are but few, here and there, who are Regenerate, and conſent Indeed to the Covenant, in the Senſe as the Baptiſmal Covenant is underſtood. There are but Few that are Elect, in compariſon of the Multitude of others. And ſeeing there are none but theſe Few (as I ſay) are able to make ſuch a Profeſſion, it is They who ought, and muſt be Gathered out of the reſt into their Select Congregations. And what can be offered with more Reaſon, if this indeed were Chriſt's Rule of Communion? I muſt, for my part, proteſt therefore, as one that loves to be plain, and ſingle-hearted; I ſee not, in good earneſt, but either we muſt come p. 37Off from this Rule, or we muſt come Over to their Gathered Congregations.

In the Second place: This Opinion does not only fundamentally Yield, but Betray our Cauſe by a Defence that will ſtand us in no ſtead. It defends our Parochial Churches, upon a Suppoſition of what it Would have, not upon a Suppoſition of What is. It would have us B…ptize our Children upon Profeſſion of the Parents, as in Covenant, with them; and wh…n they come of Age themſelves, to be Confirmed upon their Own; which ſhould be th…n ſuch a one. But as this Uſe of Confirmation cannot be evidently proved in Scripture, nor A…y at all perhaps, ſince the Extraord… nary Gifts of the Holy Ghoſt, by the Laying on of Hands, are ceaſed: So is it more apparent, that our Infants are Baptized in our Pariſh Churches, upon the Child's Own Profeſſion, and not the Parents. The Godfathers Make Profeſſion in their Names. And how an Infant can Make a Profeſſion which is Ʋnderſtanding, Serious, and Credibly Significant, that it Is, or Does, what it Profeſſes; or how any other can make ſuch a Profeſſion de praeſenti, for Children in their Names, there are none, who will Speak plain, but muſt ſay, they cannot apprehend. And who can yet ſay, That ſuch a Profeſſion as is ſuppoſed, is required by the Biſhops of the Confirmed; or p. 38lookt after as any ſuch Teſt of Chriſtianity, in our Days?

In the Third place: The Going this way hath caſt a vile Slander on the Catholick, National, Parochial Churches; as if They were but a Company of Hypocrites, mixt with a few of the Elect and Regenerate among them. It is their Submiſſion only to this Rule, makes the Ʋnregenerate to be Hypocrites. A Man were no Hypocrite to come to Church, and joyn with the Congregation for Converſion: But if he muſt Profeſs, that he is Converted before his Coming, and he be Not, then is he made a Liar, a Diſſembl…r, and Hypocrite indeed. If it were not ordinary in the Mouths of Divines, but the Language only of Two or Three that ſpeak thus, it would be a moſt hateful, opprobrious kind of ſpeaking, to call every Ʋnregenerate Chriſtian and Hypocrite. I will not be one therefore that chuſe to Speak or Ʋnderſtand thus, that the Church conſiſts of the Regenerate and Hypocrites; but of the Converted, and thoſe that are in the Way to it.

In the Fourth place: This Rule, unleſs it be ſtated after the Congregational manner, will not anſwer the End unto which it is deſigned. A Profeſſion is not required as a Duty for it Self, but for the Admitters; that ſuppoſing p. 39none may be of the Church but the Regenerate, this Profeſſion of Regeneration does make the Party to be reputed to be Such, whether he be or not; and conſequently, to be Admitted. Now, it is not ſufficient to this end, that a Profeſſion be Credible only, or Credibly Significant only of that which is Profeſſed, unleſs it be Credited. I cannot report a Story for True, let it be never ſo credible, unleſs I my ſelf do Credit it: It is but a Lie elſe. In like manner, although a Man's Profeſſion be never ſo Credible, yet if it be not more than Credible, that is, unleſs it be alſo Credited, the Church cannot account or Repute the Profeſſor to be what he profeſſes, becauſe our Account and Repute of things muſt be according to what we Think; or elſe our Account and Repute is a Lie In us, as their Profeſſion is In them that are Hypocrites. You will ſay, It is our Duty, when they Profeſs, to Believe them, unleſs we can Diſprove them. I Anſwer, It is true; yet if the Church does not Believe them, they cannot Account them Regenerate, and receive them for Such as they do not think them, whether they ought, or no. And unto This there is nothing to be Anſwered ſubſtantially, but by the Congregational Men; who will ſay, That they leave not this Buſineſs on the Judgment of the Single Miniſter, but on the Whole Society; and they require the Profeſſion to be ſuch as gives the p. 40Major Part Satisfaction: So that it is upon a Profeſſion Credited, and upon a Real Belief of Man's being what he Profeſſes, that he is Adm…tted. And this is to make ſomething of the Rule in earneſt. For to what purpoſe ſhould there be any Pro…eſſion at all, if it be leſs than what is Satisfactory as to the End of it? Eſpecially, conſidering that upon Profeſſion of the Party, it is not the Paſtor only, but the Whole Society is concern'd to receive him as a B…other; and which requires Offices from th…m in that Relation. Blame not this Pr…eding then of Tyranny. If this be the Rule, h…re is nothing that is too Strict, but Careful and Prud…t: If it be not, it is not their Proceeding; it is the Rule it ſelf is in ſ…lt only. And truly, when we find in Scripture, that the Keys are given by Chriſt to Peter, and the Miniſters, but not to the People, the Rul… …nd their Practice muſt be as good as one anoth…r.

In the Fifth place: It is manifeſt, th…t Peter Baptized the Gentiles, in the Tenth of the Acts, upon another Ground than This. If This were the Rule of Admiſſion appointed by Chriſt for his Ch…rch, St. Peter Would not, or Could not have Baptized any upon Another Ground. But we read, upon the Falling of the Holy Ghoſt upon thoſe that were met in Cornelius's Ho…ſe, they were Baptized by the Apoſtle, p. 41Where I muſt add, That it need not be told likewiſe, that the Gi…ts of the Holy Ghoſt in thoſe Dayes, which were ſpeaking with Tongues, and the like, were not Commenſur…te with the R…generate only.

In the Sixth place: If this Rule be followed, which, if it were Chriſt's, it ought to be, it muſt bring all People in our Mix… Churches, and ſo in the whole Nation, to this Profeſſion. Which is a thing, that if it were required by a Law, would prove (I take it) one of the moſt Abhorrent Impoſitions, and Profanation of Religion, that could be in the Earth. It is not poſſible, I think, that any that loves Sincerity, could endure ſuch a Piece of Formality, and a Lie. Nay, what Heart would not be ready to tremble, to have Religion made to ſignifie ſo little, and ſo many be hardened to Death by it? Let us ſuppoſe ſuch a Cuſtomary Ʋſage taken up, who is there would refuſe their Submiſſion? Not the Igno…ant or Prophane, not the Secure and Preſumptuous; or any of Thoſe who indeed make no Regard of Conſcience or Rel…gion at all. Theſe will all make no more queſtion to ſay, That they take Chriſt to be their Lord, as well as Saviour, and the Spirit to be their Sanctifier, and that they unfeignedly Repent of all their Sins; than they do to Anſwer to the Miniſter at their Neighbor's Child's Baptiſm, p. 42That they forſake the Devil, the Fleſh, and the World; not knowing whether it be in their Own, or the Child's Name. It is only the Serious, the Tender, the Humble and Examining Chriſtian would make a Stand. And not without Reaſon; for I cannot ſay, that it is given to the State of God's Children in this Life, that they ſhould have ordinarily ſuch an Aſſured Perſwaſion of their Sincerity and Grace, as ſuch a Profeſſion comes to; but that they muſt depend upon God rather with Hope and Awe, as their Helper and Judge. And what a goodly Rule would this be, when thoſe that are moſt forward to obſerve it, would be moſt fit to be Rejected; and thoſe that are moſt backward, the fitteſt for Admiſſion? That is, when if it were practiſed quite contrary, the Conſcience would have more Peace in it, and the End it ſelf be better Attai…ed.

In the Seventh place: If this indeed were a Rule of the Holy Ghoſt's Appointment for the keeping the Church pure, and preſerving Chriſt's Honor in his Ordinances, as ſome will have it; I ſhould have expected a Record of ſome Signal Inſtances in ſeveral Places, at leaſt in the Tim…s of the Apoſtles, of certain Perſons Struck Dead, as Ananias and Saphira was, at their daring to offer themſelves unto Baptiſm, or coming in to the Church while they p. 43were Hypocrites: For a Man who lives in his known Sin, and reſolves to go on in it, to come and make a Profeſſion, that he con…ents to the Baptiſmal Covenant, which he …nows in his Conſcience is moſt Flaſe, and that in the Face of God, and the Congrega…ion; if it were indeed the Rule too of the Holy Ghoſt, that no Ʋnregenerate Man, upon …his Reaſon, ſhould offer to come; what were …t but a Lie, as palpably and directly againſt …he Holy Ghoſt; and more proper, in regard …f our more laſting Future Concern, for ſuch … Judgment, than that of thoſe Perſons re…aining Part of their Poſſeſſion, when they …rought in the Other Part of it? But we …ead of none made ſuch Examples; no, nor …f the leaſt Diſcouragement offered to any a…out their Coming-in to Chriſtianity.

In the Eighth place: This is a Rule that …ts the Conſcience ſo much on the Rack, that …od forbid, it ſhould be His. If Truth of …ace be required as neceſſary to the Ordi…ances themſelves, as well as to the Receiving …e Benefits, or to Salvation, then how ſhall …e Admitters act in Faith, that cannot know …hether any have the Truth of Grace, or no? … you ſay, He muſt go by their Profeſſion, I …ſt ſay again, But what if it be Short? …hat if he Believes it not? And what ſhall …e do mainly about the Baptizing Infants, p. 44when the Child it ſelf cannot, and the Paren… does not Make that Profeſſion? Here is the Miniſter at a plain loſs, and the People a… at a great deal worſe; when there is no… Chriſtian, upon this Account, who is in doubt of his Grace, can come in Faith, according to the R…l…, nor without danger of a L… in ſuch a Profeſſion. As for the terms of G… Conventional Government, thoſe he Knows … Yi…lds to; and it is that indeed gives hi… Right to the Ordinances, which are the Inſtitutions thereof: But when he is in qu… about the term; of the Covenant of Life, o… his Right to the Saving Benefits, it is not ſ… eaſie a thing for every good Man to b… perſwaded in his Mind, as he ought, in th… Matter.

In the Ninth place: As for the Covenan… which is ſo much ſtood upon, in regard t… the Profeſſion thereof at Baptiſm, underſtanding by it on God's Part, his Grant of Pa… don and Life upon our Faith and Repentan… through the Mediation and Merits of Chri… Promulgated by the Goſpel, and Sealed by t… Sacraments; and on Our Part, an Accept… on thoſe Terms, (which, as always our Duty is required at our Entrance in the Church, b… not made the Condition of our Coming, as th… Reader muſt ſee more both before and after) I diſtinguiſh: The Covenant may be conſider… p. 45in the Internal, and the External Adminiſtra…ion. Conſent to the Covenant puts a Man in …ovenant, as the Conſent of the Man and Wo…an makes the Marriage. Conſent to the Co…nant in the Inward Adminiſtration of the Spi…t and Grace, gives Men Right, or puts Men …to Inward Fellowſhip with Chriſt, and his …hurch, in the Saving Benefits of the Covenant. …onſent to the Covenant in the External Ad…iniſtration, gives them Right to, or puts them …to, External Covenant Relation. This Con…t I define by the Acknowledgment of the …rue Religion, in oppoſition to all oth…r, and …illingneſs to come in to the Church, and joyn … the Ordinances; to the end a Man may …tain Grace, if he yet hath it not, in the …ſe of God's Means, and purpoſe to walk as …her Chriſtians, ſo as not to do any thing …hereby he ſhall deſerve to be caſt out again … their Society; and will ſubmit to the Cen…re of the Church, if he do. This is the …ll which is contained in that Conſent, which …ts a Man into External Covenant Relation, …d ſuffices to Church-Communion.

In the Tenth place: There is one thing …ore will go to the Root of the Matter. It …d be granted, that He who conſents to be … Chriſtian upon the Term, of the Covenant, muſt received into the Church. Now, there are …wo Parts, the Promiſſory, and Comminatory p. 46Part of the Covenant. No Man Conſents with Underſtanding to the Covenant, but he do…s and muſt Conſent to Both Parts of it. I aſſume then, that he that Conſents but to th… Covenant, ſo as to be dealt with by God according to Either Part of it, as he ſhall, … ſhall not perf…m the Condition, is one th… Conſents to be a Chriſtian upon the Terms the Covenant. I add moreover: So long … it is not a Conſenting Abſolutely, but a C… ſenting thus in the Way of Covenant, or … on Terms, which is (I ſay) to be dealt w… by God according to his Performance; th… needs no more Sweat to be ſpent, in ſh… ing how the Ʋn…generate, as well as the … generate, may Enter Covenant, though it … One of them only that Keep Covenant wi… Him.

In the Eleventh place: I am a little ſ… ſible, how in theſe Two latter Argument… ſpeak rather after Others, than my Own p… per Terms and Sentiments. When Per… come to Baptiſm, or to the Sacrament, … Divines do ſtill preſs upon them the Duty Entring or Renewing th…ir Covenant with G… and though they underſtand by it the C… nant of Life, which belongs to God's N… ral Government, which is Ʋniverſal; and th… Duty conſequently, which they preſs, is … Peculiar therefore to the Church, or Sa… ments, p. 47but belongs to all the World, to every Man, and to all Times, whether he ever Enter into any Church-Society, or be Baptized, or not, (for upon this Act does depend the Saving or Periſhing of every Man's Soul for ever) and upon this Account, that it is incumbent upon All, and at all Times, they do well to preſs it upon the Baptized, and on the Communicant, they having at ſuch times ſo apt an Occaſion for it: Yet if they preſs it ſo far, as if no Perſon but ſuch as have actually Performed that Duty, or do actually Perform it at preſent, and Teſtifie it, muſt be held Admittable into the Church, or to be Baptized, it is time for me to mind them; that when a Perſon comes to Enter into the Church, or a Church-State, whether that of the Jew formerly, and now the Chriſtian, he Did, he Does not, come directly to give up himſelf to be a Subject unto God's Natural Government, under which every Man in the Earth is Born, and ought to devote himſelf to his Governor, from the Beginning of his Life to the End of it: But to be a Subject of his Conventional Government, which he was not till now; or a Subject of that Kingdom, which Chriſt hath ſet up by the Goſpel ſince his Coming, over the whole World, being till He came, Peculiar to the Jews, as I have deſcribed the ſame before. So that, to be conſonant to my Premiſſes, I muſt ſay, If it were the Covenant p. 48of Life that Men were immediately Entred into, by their Rec…ption into the Church, (underſtand me, if it were ſo ex prima intentione Inſtituti) Reaſon would, that they ſhould bear with the Miniſter, if he required of them a Saving Faith, a Sound Repentance, and the Teſtimony of a Holy Life, to admit them to the intended Benefits: But when it is into the Covenant of Peculiarity that he directly Enters them, or Church-State, in order to Life, when they come in, and are Baptized, the Matter is oth…rwiſe; and the Difficulties, which others make about the Covenant, in Their Senſe which I obviate, do blow off without other Help. I know, till Camero wrote de Triplici Foedere, our Divines uſually ſpeak only of a Twofold Covenant; and, beſides that of Works, acknowledge but One of Grace, and no more, though Diverſly Adminiſtred to Adam fallen, North, Abraham, the Iſraelites, and Ʋs under the Goſpel. And if any ſhall chooſe to ſpeak after Them, they may; and yet not differ with Me in the Matter, ſo long as they diſtinguiſh of the Internal and External Oeconomy thereof, (which I have purpoſely dropt before) for they may ſay the ſame things of the External Oeconomy of the Covenant of Grace, as I ſay of the Covenant of Advantage. Only they muſt beware, that by External Covenanting, they underſtand not with ſome a Covenanting by Profeſſion; conceiving p. 49that a Man making the ſame Profeſſion as the Regenerate make, (or profeſſing the ſame Faith, Repentance, as the Regenerate have) he is from this Profeſſion to be Reputed in Covenant, as the Regenerate is; which b…ing not made from the Hea…t, but in To…gue, they call External Covenanti…g; by which Senſe th…y pervert the Diff…, and deprive us of the Ʋſe of it: Whereas by the External Adminiſtration, or Oeconomy of the Covenant, I mean the Ordinances wherein it is Adminiſtred; and I do ſuppoſe a real Conſent to it, ſo far as to come under that Oeconomy, or that a Man Really is Willing to come into the Church, and joyn Orderly in God's Publick Worſhip, though he be ſhort otherwiſe in his Obedience to God. And this Conſent to the Covenant, in the External Oeconomy, I have before defined, and muſt add This to it; That if the Church or Miniſter ſhould indeed require ſuch a Declaration as That, of every Man whom he admit… to Church-Society, I think it were proper and warrantable, provided it be not Impoſed but only in the Matter, leaving Men Free to their own Expreſſions. Not that when I ſignifie this for Peace-ſake, I do any ways Deſert the thing I am doing; that is, the Opening and Diſtinguiſhing the Covenant and Government of God, which is ſo neceſſary to the Clearing our Cauſe, and ſo evident in Scripture and Reaſon. p. 50For how ſhall that Government of God which is Ʋniverſal, (and Covenant appertaining to it) be the Same with That which was Peculiar only to the Jews? It cannot be. How ſhall the Covenant of Grace, in reference whereunto it is ſaid, All ſhall know God, from the leaſt to the greateſt, (as belonging to all Mankind) be made Another Covenant from That which God ſtruck with the Iſraelites, if they were both the Same? How ſhall it be ſaid, Not according to that Covenant, if they were but One? And how ſhall all the Jews be ſaid now to be Broken off from their Covenant, or from their own Olive, which is their Church-State, or God's Peculiar Kingdom over them, if it were meant of that Covenant, or Kingdom of God, which is Ʋniverſal, or out of which Government none can be? Nay, how ſhall we ſay, That any Iſraelite once in the Covenant of Life, can be again Broken off? This cannot be ſaid, I know, without Diſpute: But how the Jews in their Rejection, or Ʋnbelief of Chriſt, were broken off That Kingdom, which God before had over them as a Peculiar People, appears plain. For God having given up this Kingdom to Chriſt, He expects that the Jews (as all other Men) ſhould come in, and give the ſame Faith and Allegiance to his Son, as they did by their Covenant give before to Him. Ye believe in God, (ſays Chriſt) believe alſo in Me. But theſe p. 51Jews, rejecting the Goſpel, and refuſing to be Baptized in his Name, do, as it were, openly ſay, We will not have this Man rule over us; and ſo are theſe Children of the Kingdom caſt out, and the Gentiles that receive Him, Graſted in. And ſo long as it is that Olive, Covenant, Kingdom or Church-State, wherein the Ʋnregenerate (if Such as may be caſt out) are, or may be, let Men have but ſuch a Faith as makes them Willing, and ſuch a Life as is free from Scandal, that would turn them Out of the Church again, if they were In; or make a Confeſſion of their Sin, (with profeſſing their Repentance, if it be notorious) this is ſufficient to their Admittance upon the Account thereof: For what is the Advantage, Priviledge or Benefit of this Covenant, Olive, or Church-State, but the Enjoyment only of the Ordinances, which are the Means for the Bringing People up to the Terms of the Covenant of Life, if they have not Entred the ſame already, as well as to Confirm them in it, if they Have?

In the Twelfth place: This Rule is not agreeable to thoſe many Glorious Texts, and Prophecies of the Times of the Goſpel, which we read in Scripture. When the Heathen, the Gentiles, the Nations, the Iſles, the Ʋtmoſt Ends of the Earth, Kindreds, People, from the Riſing of the Sun to the Going down thereof, are to p. 50duplicate page p. 51duplicate page p. 52be brought into the Church, or Chriſt's Kingdom; it is not to be imagin'd, that it is Chriſt's Will and Appointment, that none but the Regenerate ſhould Come in, and none but ſuch as Can make ſuch a Profeſſion ſhould be Admitted. When the Prophets tell us of Kings and Queens becoming Nurſing-Fathers and Nurſing-Mothers, in regard, I count, of bringing their People …o, and upholding them In, the Chriſtian Religion; How does the Selecting a few People out of other Chriſtians, to be here and there a Gathered Congregation, agree with ſuch Prophecies? I pray, turn to theſe Texts: Iſa. 52.15. & 55.5. & 60.3. Iſa. 42.4, 10. & 49.7, 23. Pſal. 2.8. & 22. …7. Ae…h. 2.11. & 9.10. Mal. 1.11. Matth. 21.13. & 28.19. Rom. 11.15. Revel. 11.15. and let the Reader make his own farther Improvement. How is it for the Honor of our Lord, to paucifie his Subjects, and narrow his Dominions? When to be a Chriſtian, and Profeſs it, was indeed certain Death and Martyrdom; it is no wonder, if the Entrance was by a Renunciation of the World: But Profeſſion now is not a thing ſo dear, nor is it the Will of our Good Lord, to call us to ſo much Coſt. And This, I count, hath been hid from the Independent, that he could never yet (ſo wiſe as he is) Frame his Church, but according to the Times of the Firſt Calling of the …, and not according to the Fulneſs of p. 53them Come in: That is, according to the Times of Nero and Diocleſian, and not thoſe of Conſtantine; which makes him ſhrivel it up into its Firſt Beginnings. I do yet wonder, how Theſe Men can read the Parable of the King, that makes a Marriage for his Son; how Serious, and in Earneſt he is to have his Houſe to be Filled, (ſo that not only the Streets and Lanes in the City are ſearched for the Poor, the Halt, and the Blind, but the Hedges, and the High ways, for all they Can get) and their Hearts not Relent at their own Practice? Is the Kingdom of Heaven (which is the Church) to be likened to their Gleanings? O what a bleſſed thing would it have been thought by Juſtin Martyr, Athenagoras, Origen, Clemens, Tertullian, Cyprian, if they might have enjoyed the Times we do; when the Chief Magiſtrate, and all the People can Ʋnite, and Meet in the Service of the Same God, and the True Religion! And is this the Fruit of our Thankfulneſs, that the Largeneſs of God's Goodneſs, and Facility of our Aſſemblings, ſhould make us the more Scanty, and Willing to be reduced to the Model of thoſe Primitive Perſecutions?

In the Thirteenth place: Let us ſuppoſe upon this, the Goſpel Preached to a Country, a Kingdom, a Nation; and the Prince thereof and many of his Nobles, and Multitudes of the p. 54People, convinced of the Evil of their Idolatry, or Falſneſs, Wickedneſs, and Deluſion of the Religion they profeſs; who therefore are Willing to become Chriſtians, and Deſire to be Baptized: Suppoſe the Miniſters that have Preached to them, ſhould conſider, that if they ſhould immediately preſs upon them the Great Duties of Chriſt's Diſciples, Self-denyal and Mortification, (which would be putting New Wine into Old Bottles) and tell them accordingly, That they muſt not only Forſake their Falſe Religion, but every Luſt, Proſit or Pl…aſure that is S…ul, or elſe they can neither be Saved or Baptized: If they ſhould proceed in Faithfulneſs, and rip up all their Ill Cuſtoms and Practices, wherein they place the Delight of their Lives at preſent; and let them know, that they muſt come to a Perfect Reſolution never to uſe them any more while they live, or elſe they will not Admit them to Baptiſm: If they fore-ſee, upon this, that the Prince, and the Great Ones will never Conſent to it, but Go off, and ſo Carry the People along with them; I would fain know of any Man that is wiſe, and can be concern'd about the Thought of ſuch a Caſe, what he would do in it? Whether he would not rather follow Chriſt's Rule, which is to make them Diſciples by Baptizing them; and then Inſtruct them further, by little and little, as they could pear it, in what Chriſt hath commanded p. 55them. It is no Scruple to a good Man, in the Caſe where we are all Chriſtians, and Baptized in our Infancy, to ſuppoſe no Hurt in it to ſtand here upon a Profeſſion, as Strict as this, to be the Rule of Admiſſion: But if his Practice ſhould anſwer his Diſputation in ſuch a Caſe, (or the like) as now mentioned, and he thereby ſhould be a Cauſe or Occaſion of hindring Chriſt, his Lord, of ſo many Subjects, nay, of the Apoſtaſie of a whole Country that were Coming-in to Him, and of the Loſs of Salvation to their Poſterity, whereof they would have been under the Means, if their Parents had been Baptized; I ſee little Reaſon for him to be Stiff in ſuch an Opinion. For my part, if any Perſon or Perſons among us, whoſe Parents being Anabaptiſts, are grown up, and not yet Baptized, ſhould deſire Baptiſm of me, I do think I ſhould be apt to tell him of his Duty; that he ſhould firſt ſit down, and caſt up his Accounts, what Chriſtianity will coſt him, and to Build wiſely; nay, if he ſeem'd Remiſs in Self-Examination, I ſhould be like to Adviſe him to Forbear a while yet, till he were better Fitted for his Baptiſm: But if I ſhould find, that by this means he were like to go Away, and mind his being Baptized no more, and perhaps to fall in with ſome Sect that is againſt Water-Baptiſm, or to a Regardleſneſs of his Duty, of Walking with any in Chriſtian Communion, p. 56being not capable of it till This is done; nay, if I ſhould but be Convinced, that I ſhould do him more Hurt than Good by Putting him off, I ſhould beware of Refuſing him, (ſuppoſing he hath a Competent Ʋnderſtanding of the Creed, and no Scandal lies upon him) for want of Signs of Regeneration. I cannot but think the Bringing Men into the Church, rather than their Abiding out, to be the Means of Saving Converſion.

In the Laſt place: It does appear, that the Lord Jeſus, ſince the Jews Partition-Wall is Broken down, and the Gentiles Called, hath given his Ordinances to the World, as God gave his Statutes to Iſrael. Go Preach the Goſpel to all Nations, to Every Creature, Baptizing them. Here is the Goſpel and Baptiſm, which are Two of his chief Ordinances, (and which, conſequently, draws on the reſt) vouchſafed unto the whole Earth; and whoſoever will Receive them, the Apoſtles are commiſſionated to Adminiſter them without any Exception; their Actual Intereſt depending only upon That. Under the Old Teſtament we know how God's Inſtitutions were ſo much the Priviledge and Peculiarity of the Jews, that the Apoſtles were at firſt very doubtful, whether they might Preach to Any but that Nation: But now is that Difference decided, the Gentiles Engrafted into their Olive, and the Ordinances p. 57of the Kingdom made common by Chriſt's own Charter. This is the Fruit of General Grace, bringing Salvation to every Man's Door, and leaving it upon their own Will. It is true indeed, before a Man Believes, he cannot be Willing; but a Willingneſs to Come in after the Goſpel Heard, ſuppoſes a Belief of it ſo far, at leaſt, as That reaches; and if it reaches no farther than to produce a Willingneſs to Be of the Church, and to Joyn in the Ordinances, ſo Far as he Will, according to God's General Grace, he muſt be Admitted. We do read accordingly of John the Baptiſt, when Jeruſalem, and all Judaea, and the Region round about Jordan, came to Him for Baptiſm, He Baptizes all Comers. It is ſaid indeed, They confeſſed their Sins; but I read not of any He Refuſed, whatſoever Confeſſion they Made: Nor do I read what Confeſſion it was that ſerved. It may be, this Confeſſion is recorded in regard only of the Notoriety of ſome Sinners, that came in to Him. We read certainly, that He Admoniſhed them after Baptiſm, to Bring forth the Fruits of Repentance, as the Ʋſe of that Ordinance, I conceive it: and conſonantly, we read not, that it is ſaid, They Repented unto Baptiſm; but, They were Baptized unto Repentance: And I do apprehend truly, that his Miniſtry is called, a Miniſtry of Repentance, in this Senſe; to wit, as intended to lead Men p. 58to Repentance, and not to Gather the Penitent alone into a Corporation. I think the ſame of the Apoſtles afterward, in their Diſcipling all Nations; who when they are Diſcipled and Baptized, were to be taught to Do what Chriſt commanded, as I before noted. And what are Thoſe things, think we? I have thought ſometimes, that thoſe Commands ſure muſt be, or were, ſome peculiar Ordinances after Baptiſm, belonging only to the Regenerate; but it was a narrow Apprehenſion. The Commands of Chriſt, in this Text, are but the ſame (likely) with Thoſe, where He ſays, If you love Me, keep my Commandments; and thoſe are the Ʋniverſal Precepts of God, which according to the Law of Nature, and Chriſt's Law, are obligatory both to the Diſciples, and all the World.

Let us look forward into the Acts, and we find Peter Preaching a Sermon, and Exhorting them to Baptiſm; and Three thouſand receive the Word gladly at one Time, and are Baptized. I obſerve here, that it is this Glad Receiving the Word, which ſo far as comes to Human Sight, can be only their being ſo Wrought upon by it, as to be Willing to come in, was the Ground of their Admiſſion. If there were ſuch a Profeſſion neceſſary to Baptiſm, as the Congregationaliſts ſtand upon, a ſolemn examined Profeſſion, how could ſo many be Admitted into the Church, in one Day, after Sermon? p. 59How could the Jaylor, and his Houſe be Baptized in one and the Same Hour? We have yet an Inſtance in Philip, that exceeds This; who Preaching to thoſe in Samaria, it is ſaid, They All, who had gave heed before to Simon, that is, even the whole City, Believed, and were Baptized, both Men and Women. And what was this Faith now of Simon, and his Followers, as I have alſo before enquired? Why, it is expreſſed; They believed Philip preaching the things concerning the Kingdom of God, and the Name of the Lord Jeſus: That is, they believed Him, and Theſe things ſo, as to be made Willing to come in upon his Preaching; and this Willingneſs upon ſuch a Belief as Simon's was, or as this Whole City had at once, is that which gives them Title to Baptiſm. As for the Words of the ſame Philip to the Eunuch, at the End of the Chapter, If thou believeſt with all thy Heart; which is as much as to ſay, If thou believeſt in Earneſt, ſo as Indeed to be Willing to be Baptized, Thou mayſt: They muſt be conceived as ſpoken in reference to the Receiver, or the Eunuch's own Part; unto whom the Belief of ſo much as he Declared, to wit, That Chriſt was the Son of God, muſt indeed be neceſſary, ſeeing it is into His Name we are Baptized: When as to the Part of the Admitter, or Philip himſelf, it is the Eunuch's Willingneſs upon his Preaching Chriſt to him, (which p. 60would ſuppoſe ſuch a Belief as This, if he had not propoſed the Queſtion which came to occaſion that Profeſſion) as it was before with them of Samaria, that would warrant his Adminiſtring the Ordinance. Neither may the queſtioning of a Perſon, in the Caſe of this Æthiopian, whether he be In Earneſt, and Believes Indeed; or of ſome Notorious Sinner, in the Caſe of ſuch as came to the Baptiſt, whether they do Repent, or no? be any Obſtacle to this Concluſion; but that, notwithſtanding ſo much as This, the Willingneſs of a Perſon after Chriſt is Preached to him, (which ſuppoſes his Belief of what is Preached, and that the Miniſter knows not of any open Sin he lives in, which would caſt him out of the Church again if he were in) is to be maintained upon the Account of God's General Grace at firſt defined, to be the …round of Church-Admiſſion.

Before I conclude theſe Arguments or Conſiderations of mine, which I bring againſt the common Doctrine; chooſing hitherto ſuch mainly as have aroſe in my Thoughts de Proprio, and aiming at making the Quomodo of what I A…gue, to appear more than the Quod ſit, which lookt to me obvious, whereof ſeveral therefore are but Topical Arguments; I muſt not omit yet what is inſiſted on by Others; which, as for the Proof of That, is, p. 61I account, even Demonſtration. If the Church of God or Chriſt does, according to the Intention of the Inſtitutor, conſiſt of the Regenerate and Ʋnregenerate, then muſt that Doctrine, which requires no leſs than a Saving Faith, or Regenerating Grace, and the Profeſſion thereof as neceſſary to Church-Memberſhip or Baptiſm, be untrue, and urged upon us no longer; for it is a Contradiction. But now, that the Church, or Kingdom of God and Chriſt does conſiſt in the Intention of the Inſtitutor of Such, let us look over the whole Scriptures relating to the Church, both of the Old, and of the New Teſtament, and all the particular Churches in the World ever ſince, and the Evidence does prove even Ocular and Palpable. In Abraham, we know, the Jews Church began; and it pleaſed God, for his extraordinary Faith, and upright Life, to give him a Seed by way of a Bleſſing, and to multiply that Seed into a Nation; and then to take them, for Abraham, Iſaac and Jacob's ſake, into his Pr…i…n, to do W…nders for them, and become a God to them in a Peculiar manner, (as before I have been ſpeaking) above all the Earth. Hereupon He gives them his Oracles, and appoints them to enter Covenant with Him for Themſelves, and their Poſterity; who, as being of the Seed of Abraham, were All to be Circumciſed, whether their next Parents were Ʋnregenerate or p. 62Regenerate: And this was God's Token, (Gen. 17.11.) Badge or Mark upon them, as his People; and ſo they continued from Generation to Generation: and all according to God's own Appointment. Here is the Church of the Jews, every one of them being Members of it by their Natural, not New Birth, through the whole Old Teſtament. Turn we then to the New: The Lord Jeſus ſends forth his Apoſtles to Teach and Baptize all Nations: When any Come in, they Baptize them, and their Families: When Kingdoms come in, the Children of Nations are Baptized, and their Childrens Children After them. Thus hath it been in Our Kingdom: And as they were of old Jews by Nature, Gal. 2.15. ſo are we now Born Chriſtians. And do not our Proteſtants generally own Infant-Baptiſm, and their Church-Memberſhip, as the Ground of it? Do they not own our Publick Churches for True Churches, and plead for them againſt thoſe that Separate from us? Nay, do they not own the Baptizing our Children to be according to Divine Appointment? Now, how they ſhould come then Not to ſee the Church of Chriſt under the Goſpel, together with the Church of the Jews under the Law, to be Conſtituted of the Ʋnregenerate, as well as the Regenerate, and that ex intentione Ordinantis; unleſs really, as our Proverb has it, they Cannot ſee Wood for Trees, I do admire.

p. 63It is evident, that Saving Grace was no Birth-Priviledge among the Jews, Rom. 9.8. Gal. 3.29. And we Chriſtians have no other Charter for Baptizing Our Children, than the Jews for Circumciſing Theirs. The Right which Infants have, muſt be founded in Covenant-Relation to God, by vertue of their Parents; and that not as Regenerate and Elect, it is plain, but only as of the Church, or Kingdom of God; and ſo his People, Rom. 2.25. & 3.9. Rom. 11.26. Gal. 2.15. 1 Cor. 7.14. If Myſtical Memberſhip only gives them Right, then beſides what is ſignified but now, That no Children but thoſe of Godly Parents might be Circumciſed and Baptized, which is quite contrary to the Courſe of Scripture and Example; the Children of Godly Parents, who have the Right, muſt be born in a State of Grace, and not (as Others) in a State of Nature: And how then can the Apoſtle ſay of all, that We are by Nature the Children of Wrath, even as others, Epheſ. 2.3?

Look again. Under the Old Teſtament the Body of Iſrael are God's Church, Act. 7.37, the Congregation of the Lord, Num. 31.16. All of them Holy, Num. 16.3. A Holy People, a Special People, Deut. 7.6. A Choſen, a Loved People, Verſ. 7, 8. & 14.2, 21. A Congregation of Saints, Pſal. 149.1. God's Inheritance, Deut. 9.26. Joel 2.17. He was the Lord their God, Exod. 20.2. They his Own, p. 64John 1.11. God's People, foreign, Exod. 33.13. His Servants, Lev. 25.42. Deut. 32.36. His Sons, Verſ. 19. Hoſ. 11.1. His Portion, Deut. 32.8, 9. His Peculiar Treaſure, Pſal. 135.4. Nevertheleſs, let us now but ſee what theſe People of God and Church indeed were, and we ſhall find the Generality viſibly wicked, Act. 7.39. Not Knowing their Owner, when He fed them, Iſa. 1.3. Diſobedient, while He Stretches his Hand out to them, Rom. 10.21. Stiff-necked, Exod. 32.9. Murmurers, Num. 14.27. Rebels, Num. 20.10. Iſa. 1.2. Idolatrous, Adulterous, Men of Blood, Profaners of God's Sanctuary and Sabbaths; when yet, in regard to their Church-State, their Children are ſaid to be Born to God, Ezek. 23.37, 38, 39. Sacrificers to Devils, and Provoking the Lord to Jealouſie, when He owns them for Sons and Daughters, Deut. 32. Verſ. 29. with 16.17. A Seed of Evil-Doers, corrupted all over, Iſa. 1.6. Who Forſook God, Verſ. 4. Waxed fat, and kicked, Deut. 32.15. And therefore, for their manifold and continual Iniquities, were Deſtroyed, 1 Cor. 10.10. Num. 14.32. 2 Chron. 36.14, 15, 16. To trace theſe Jews yet farther, would be endleſs: I will content. my ſelf with this one Text only more; where it is ſaid, That All the Houſe of Iſrael were Ʋncircumciſed in Heart, (as other Nations in the Fleſh) and that is, queſtionleſs, all one with p. 65Ʋnregenerate Perſons, Jer. 9.26. Now, if the Generality of the Jews were Such, their have we proved, (unleſs you will anſwer ſomething as abſurd, I ſay, as to deny, that Trees are Wood) That the Members of God's Church, under the Law, were not the Regenerate only. Under the Goſpel we have the ſame Characters of the Church or Churches of Chriſtians, as of That of the Jews. Called to be Saints, A Choſen Generation, a Holy Nation, a Peculiar People, 1 Cor. 1.2. 1 Pet. 2.9, 10. which is of the Old Stile, to name no more: And ſhall we not find Theſe alſo much alike, as to their Lives? In Chriſt's Time we find an Iſcariot among the Twelve, Matth. 10.4. Many Diſciples, and I think the moſt, Backſliders, Joh. 13.42, 43. & 6.66. In the Goſpel-Churches we find ſome Members ignorant, and Shamefully ſo, 1 Cor. 15.24. Some Diſorderly, 2 Theſſ. 3.11. Some Contentious, 1 Cor. 1.11. Schiſimatical, Verſ. 10. Such as Served not the Lord Jeſus, but their own Belly, Rom. 16.18. Some that denied the Reſurrection, 1 Cor. 15.12. Some that Obeyed not the Truth, Gal. 3.1. Some that were Enemies to the Croſs of Chriſt, Phil. 3.18. Some Superſtitious, Col. 2.20. Some Ʋnworthy Drunken Prophaners of Chriſt's Holy Table, 1 Cor. 11.21. Some not come quite off from their Idolatry, 1 Cor. 10.20. Some that had a Name to Live, but were Dead, Rev. 3.1. Some that had Defiled p. 66their Garments, Verſ. 4. Some Luke-warm, and ſo to be Spewed out of God's Mouth, Verſ. 16. Some that Minded earthly things, Phil. 3.19. Some Carnal, 1 Cor. 3.4. One that was Inceſtuous, 1 Cor. 5.1. Many (if the Apoſtle's Fear was not vain) who had Sinned, and not Repented of their Ʋncleanneſs, Fornication and Laſciviouſneſs which they had committed, 2 Cor. 12.31. Such finally, whoſe God was their Belly, and whoſe End was Deſtruction, Phil. 3.19. And if This be the Complexion of the Primitive Chriſtian Churches, who does not ſee, but this Matter is Mixt Matter; theſe Churches, even under the Goſpel, Mixt Churches? Who is there, I ſay, unleſs he cannot ſee Wood for Trees, but muſt ſee it? It is true, when the Scripture ſtiles them Elect, Sanctified, Juſtified, and the like, that which is Divinitùs dictum, muſt be So, and ſome of them muſt be Such: But when the ſame Scripture ſays theſe things of them likewiſe, both muſt be true, and ſome of them muſt alſo be otherwiſe. The Church of Chriſt, while 'tis on Earth, is, muſt, and will be Mixt; and the Objection ſhall be Anſwered farther in its place.

And again, yet look. I pray, where do we find any ſuch thing, as imports Regeneration to be required of God, to the Admittance of Perſons unto Memberſhip, in the Old Teſtament; ſo that, for want of that Qualification, p. 67they were not Admitted? Nay, where do we find any one Man put off on that Account, in the New? 'Tis true, that Repentance and Faith, and ſuch as is Sound, is required of thoſe that come, and that as neceſſary to Remiſſion of their Sins, by Baptiſm: But is it of Neceſſity to Baptiſm? If it be, then muſt the Baptiſm of thoſe Perſons, whoſe Faith and Repentance is unſound, be invalid, null, and no Baptiſm. If a due Subject be not of the Eſſence of Baptiſm, what is? But is there any of our Divines think ſuch Baptiſm void? Is there any will re-Baptize ſuch; if they come after to be Savingly Converted? And if there be none, then let no Man, I ſay, until he can prove, that Wood is more than Trees, or Trees are leſs than Wood, go to impoſe upon me That which they have Deviſed; but acknowledge, that what Chriſt only hath Appointed, muſt be the Rule of Church-Admiſſion.

The Truth is, That the Matter of Chriſt's Church or Kingdom upon Earth, is made up of Good and Bad, is ſo open in the Scripture, ſo even under Sight, and pronounced to be ſo by the Bleſſed Mouth of our Lord, in ſeveral Parallels on purpoſe; that I ſhould not need to write a Book to tell any This, but only for the Difficulties that attend it. And they are either in reſpect to the Nature of the Church, as called out of the World to a Peculiarity p. 68in God, which hath cauſed my chief Labour therefore in the Stating and Explication of our CAUSE in the Firſt Section: Or in reſpect to the Darkneſs, and Sophiſticated Notions that are on our Ʋnderſtandings about the ſame, which I have endeavoured to Obviate and Heal in the Second Section, now Finiſhed: Or in reſpect to the many Scruples and Objections that are raiſed and agitated concerning it, which are to be Anſwered and Satisfied; and that brings me to the Laſt Part of my Work, which remains now on my Hands in the Section enſuing.