A Trial of the New Church Way in New England, Position 6
VI. POSITION.
That none are to be admitted as members but they muſt promiſe not to depart or remove unleſſe the Congregation will give leave.
Anſwer.
OUr Anſwer hereto is briefly this. We judge it expedient and moſt according to rule, that ſuch brethren as are in covenant with the Church, and ours as fellow-members, and have committed their ſoules to our charge as Miniſters, ſhould not forſake our fellowſhip, nor obruptly breake away from us when and whither they pleaſe; but firſt approve themſelves therein to their brethrens conſciences, and take their counſell in ſo weightie a matter. For which we propound to conſider theſe two reaſons following. The former is drawne from the nature of the Church-Covenant, which conſiſts in theſe foure particulars.
1. Every member at his admiſſion doth openly profeſſe, and ſolemnly promiſe, that by Chriſts helpe aſſiſting, he will not onelyonly in generall give up himſelfe (as to the Lord to be guided by him, ſo) to the Church according to God to be directed by it, which is no more then the members of the Church of Macedonia, did in a parallel caſe, 2 Cor. 8. 5. but alſo in particular, that he will performe all duties of brotherly love and faithfulneſſe to all the members of the body, as of diligent watchfulneſſe over all his brethren, thereby to prevent ſin, ſo of faithfull admonition after their falls to regaine them to the Lord, from their ſinne, the former being injoyned, Hebr. 3. 13. And the want thereof deeply condemned in Cain, that would not acknowledge that duty of being his brothers keeper, Gen. 4. 9. the latter given in charge to the Church-members of Iſrael by the hand of Moſes, Levit. 19. 17. and ſo by Chriſt himſelf, Matth. 18 15 And by Paul alſo to the Galat. c. 6. 1, 2.
Secondly, the ingagements are not made onelyonly by the members admitted into the Church, but by the Church back again to the member. So that thereby the whole Church in generall, and every member thereof in particular, ſtand as well in conſcience bound to performe all duties of love and watchfulneſſe to him, as he doth to them; And this we do according to the golden rule of love and equitie injoyned by our Saviour, Matth. 7. 12. fearing that contrary practiſe of Scribes and Phariſees ſo much condemned by Chriſt, of laying greater burthens upon others, then we our ſelves are willing to undergo. Matth. 23. 4.
3. Theſe promiſes thus lawfully and mutually made, that member, as alſo the whole Church, are bound not onelyonly every one for himſelfe, actively to performe them, but paſſively alſo to ſuffer his brethren to do thoſe offices upon and towards himſelf: If he neglect the former, he ſhall falſifie his covenant ſo ſolemnly before God, Angels, and men made, and ſo not onelyonly breake promiſe to his brother, contrary to Pſal. 15. 4. but alſo in ſome ſort commit the ſinne of Ananias and Saphira in lying againſt the holy Ghoſt, condemned and puniſhed ſeverely by Gods own hand, Act. 5. 3. 5. 10. If he faile in the latter, he ſhall not onelyonly be guiltie of the ſame ſinne of breach of Covenant with God and man as in the former; but ſhall alſo be guilty of this folly of deſpiſing counſell ſo much condemned, Prov. 12. 15. and 1. 7. and ſhall alſo proclaime this his folly and pride by ſhewing to all the Church that he is wiſe in his own eyes, and leanes to his own wiſedome both reproved, Prov. 3. 7. and 23. 4. Seeing need of no further light to be held forth by his brethren, then what he apprehends himſelfe, which is one of the greateſt properties of folly.
4. From all theſe things premiſed, it appears that we can do no leſſe (and yet we do no more) then require a member before he depart according to our covenant thus lawfully, deliberately, and mutually made, to expreſſe to his brethren his deſire of departing, and the place and ſocietie to which he tends, whether to a godly Church where he may be edified; or to ſome corrupt Aſſembly where he may be deſtroyed. And 2. his grounds and reaſons which move him ſo to do, which if they hold good being ſcanned by the Word, he may be not onelyonly confirmed in his way by the conſent and adviſe of many, but counſelled alſo how to manage his departure for his beſt comfort. And ſo after all, ſolemnly with the whole Churches prayers, and bleſſings in the name of Chriſt diſmiſſed: But if his grounds either be none at all, or weake and ſinfull, and that his deſire of departing ſavours of ſelf-will, inordinate love of gaine, raſh precipitancie, or a ſpirit of ſchiſme, more ſtrongly then of ſound reaſon, then what can we do leſſe without breach of Covenant, then in love and tenderneſſe ſhew him his weakneſſe, diſſwade him from his purpoſe, and refuſe to conſent. Yet if after all this we ſee his ſpirit ſtedfaſtly and ſtiffely bent for a departure, then though we dare not act againſt our light by conſenting or counſelling, yet if his ſinne be not apparent, and danger eminent, we uſe rather (through indulgence in caſes of like nature) to ſuſpend our vote againſt him, as not willing againſt his will to detain him, abhorring to make our Churches places of reſtraint and impriſonment. But if any ſhould object that this argument holds firme where this Church-Covenant is allowed to be lawfull, but with ſome it is queſtioned, and with them it avails not. Anſ. Some indeed have queſtioned the neceſſitie of our Church-Covenant, but none (we hope) of theſe our reverend brethren that we write unto do queſtion the lawfulneſſe of ſuch a Covenant being nothing elſe for the matter of it, but a promiſe of doing ſuch Chriſtian duties as the Goſpel of Chriſt requires of all Saints in Church eſtate; for we doe not herein promiſe to performe any new dutie to our brethren which was not before commanded us of the Lord, but onelyonly revive and renew our purpoſes afreſh of performing ſuch duties unto that particular body into which we are then incorporated as were before injoyned in the Word, as to love each other, and to watch over each other out of love for their good, to be ready to give counſell to, and to take counſell from each other,Heb. 13. 1. to prevent ſinne in them, or to gaine them from ſinne.Pro. 12. 19. & 1. 7. 23. All which are plentifully and frequently held forth in the Scriptures; for the defect of which care and watchfulneſſe, all the body ſhall be wrapt in the ſame guilt & puniſhment with the member that commits the ſinne,Gen 4. 4. 9. as the whole Church of Iſrael was in Achans ſinne and puniſhment.Levit. 19. 17.Mat. 18. 15.Gal. 6. 1.
Secondly, Its a thing very reaſonable, and a knowne fundamentall rule in all ſocieties, that he that is incorporate thereto, and ſo participates of the priviledges thereof, ſhould ingage himſelfe to conforme to all ſuch lawfull rites and orders as are expedient for the well-being of that ſocietie, the contrary whereto will be a thing injurious in him to offer, and confuſion to themſelves to accept.
The ſecond ground is drawne from the neceſſitie that may fall upon the body if every particular member ſhould depart at his owne pleaſure. For as every ſocietie, ſo much more a Church of Saints, both from principles of nature and Chriſtianitie alſo, not onelyonly lawfully may, but in dutie are bound to endeavour the preſervation of it ſelfe, and Ergo timely to foreſee and wiſely to prevent all ſuch things as would bring deſtruction to it ſelfe. Now if any member might, when, whither, and wherefore he pleaſe without conſent of the Church depart away from it, this may by unavoydable conſequence diſſipate the whole; for if one man may ſo depart, why may not another alſo, though never ſo uſefull in that body, and whoſe abſence might much ſhake the well-being of it: and if one why not two, ſix, ten, twentie as well? For where will yee ſtop ſeeing any may plead the ſame libertie, and if members may ſo doe why not the Paſtor and Teacher alſo? Seeing they are tyed to him by the ſame relation that he is to them, and ſo the principalls falling, the whole building muſt downe: and if this may be ſo in one Church, why not in all, and ſo Chriſt ſhould have no ſetled Church on earth.
Reply.
IT is one thing abruptly to breake away when and whither they pleaſe, and forſake fellowſhip, another thing not to depart or remove habitation, unleſſe the Congregation will give leave. Alſo it is one thing mutually to compound and agree not to depart from each other without conſent and approbation, another to require a promiſe of all that be admitted into ſocietie, that they ſhall not depart without the Churches allowance. If ſuch a promiſe be required of all members to be admitted, we cannot diſcerne upon what grounds your practiſe is warranted. Firſt, you exclude all ſuch as be not ſet members from the Sacrament of the Supper, and their children from Baptiſme, and yet hinder them from entrance into Church ſocietie, becauſe they cannot promiſe continuance in the place where they are reſident for the preſent. Here we deſire to be ſatiſfied from the word of God by what you require it. Did the Apoſtles ever ſtipulate with ſuch as deſired to be baptized, that they muſt abide in particular ſocietie, and not remove thence without approbation from the Church? or did they deny the ſeales unto them, becauſe they could not make any ſuch promiſe? Was it ever heard of in the Church of God from the beginning thereof unto this day, that any ſuch thing was propounded unto, or required of, members to be admitted into Church-fellowſhip? That Church Covenant which is neceſſary was not in uſe in the Apoſtles times, but the Covenant they entred into bound no man to this condition for ought we reade. They did not preſcribe it, no Church ever yet covenanted it as neceſſary to the preſervation of the body.
Secondly, It pertaines not to the whole Congregation to take notice of, be acquainted with, or judge of the cauſe of every particular members removall. May not a ſervant remove from his Maſter to another Congregation? or the father beſtow his ſonne or daughter in marriage to one of another Congregation, but the whole Church muſt be called to counſell in this matter? If the Aſſembly once grow to be populous, of neceſſitie they muſt be negligent in, or weary of ſuch an heavy taske; and for the preſent, for every one to challenge ſo much authoritie over other is uſurpation. Let it be ſhewed that ever by divine right this power was committed to the Church, and then we will confeſſe it to be expedient and neceſſary. But till then we thinke the Church is over ridged in exacting ſuch a condition of the members, and the members themſelves goe beyond their meaſure as buſi-bodies in other mens matters, and things whereof they are not well able to judge many times, if they arrogate ſuch power unto themſelves wee allow not raſhneſſe, or precipitancy, pride or ſelf-conceitedneſſe, we know it is meete that weightie matters ſhould be mannaged by Councell, but it is not neceſſary to bring every particular thing to the whole Church. In the multitude of Councellors there is peace, but over many Councellors oft cauſeth diſtraction, and different apprehenſions breed delayes. The nature of your Church-Covenant, as you deſcribe it, inferreth not a neceſſitie of bringing every ſuch buſineſſe unto the Church; for you binde your ſelves mutually to watch over one another, and in love to admoniſh one another in the Lord, to prevent ſinne and to encourage in well-doing, as it concerneth every man within the limits of his place and calling. But this eſſentially tyeth not any man to a perpetuall reſidence in one place, for then even occaſionall abſence ſhould be a breach of Covenant, unleſſe it be by conſent and approbation of the Church.
You ſay in your Covenant you promiſe to performe no new dutie to your brethren which was not before commanded of the Lord, but onelyonly revive and renew your purpoſes afreſh of performing ſuch duties to that particular body into which you are then to be incorporated, as were before injoyned in the Word. But in the word of truth, it is not commanded either expreſly or by conſequent, that no member of a Congregation ſhould remove, or occaſionally be abſent from the place of his habitation, before he have acquainted the Church whither he goeth, and upon what occaſions, and whether the place be dangerous, where he is likely to be infected; or ſafe, where he may be edified. Theſe things are matters of weight and to be undertaken with advice, but the knowledge thereof belongeth not to every particular member of the ſocietie. And the Church ſhall burden her ſelfe above meaſure if ſhe take upon her to intermeddle in all ſuch occaſions. Neither is it ſafe to commit the determination of ſuch matters ever to the vote of the multitude, or weight of reaſons, as they ſhall apprehend the matter. And if ſuch buſineſſe muſt be determined on the Lords day, and to goe before the adminiſtration of the Word,Rob. ag. Bern. pa. 230. Sacraments, and almes, leaſt the holy things be polluted by notorious obſtinate offenders, wee feare the time appointed for the exerciſe of Religion ſhall be prophaned with unſeaſonable diſputes. Inſtances might be alledged, if it were a matter to be inſiſted upon.
As for the Covenant it ſelfe which you mutually enter into, if therein you exact nothing but what God requires both for tryall and ſtipulation, far be it that we ſhould diſallow it, but if yee conſtraine men to meddle with things that belong not to them, and winde them up higher then God would, and ſtraine every thing to the pitch that you ſeeme here to doe in this branch a godly and ſober minde may well pauſe before he make ſuch promiſe. All members of the Church are not equally neceſſary to the preſervatiō of the whole body; & if to the removall of ſome, it were expedient to have the cōſent, not only of the whole ſociety, but of neighbouring ſocieties, Miniſters eſpecially, it is very much to draw this to the removall or abode of every particular member. And if any man ſhall not intermeddle with every buſineſſe of this kinde, as queſtioning whether it doth belong to him or no, or not aske the advice of the whole ſocietie, as knowing the moſt to be unfit to counſell in ſuch a caſe, doth he break his Covenant therein, and ſo commit a ſinne in a ſort like the ſinne of Ananias and Saphira? Judge your ſelves if in other caſes you would not cenſure this to be an high incroachment upon Chriſtian libertie, and a ſtrict binding of mens conſciences by humane conſtitutions. May you not expect to heare from your own grounds that herein you have deviſed an expedient, or neceſſary rite or cuſtome to preſerve the unitie, and prevent the diſſolution of the body, which never came into the minde of the Lord Jeſus, the Saviour of the Church, and that in ſo doing (if your expoſition will hold good) you breake the ſecond Commandement. Rites and cuſtomes expedient to prevent confuſion for the time, let them be obſerved as cuſtomes expedient, and what God requires in the examination or admiſſion of members, let that take place according to the preſidents given in the Scriptures, and the conſtant practiſe of the univerſall Church in the pureſt times. But to preſſe cuſtomes onelyonly expedient for the time, as ſtanding rules neceſſary at all times, and for all perſons, to put that authoritie into the hands of men which God never put upon them, to oblige men to intermeddle further in the affaires of men, then the Word doth warrant, to binde the conſcience, and that under ſo heavy a penalty as the ſinne of Ananias and Saphira, where God hath not bound it, and to debarre known and approved Chriſtians from the Seales of the Covenant, becauſe they cannot promiſe as ſetled members to abide and ſtay in the ſocietie, unleſſe they ſhall obtaine leave of the Congregation to depart, and to charge them in the meane ſeaſon to be men, who againſt light refuſe ſubjection to the Goſpel; this is that which we cannot approve, which yet wee ſuſpect will follow from your judgement, and deſire to be reſolved of in your practiſe. And here we intreat leave to put you in minde of that which you have conſidered already, ſchil. That the Church and every member thereof hath entred into Covenant, either expreſly or implicitely to take God for their God, and to keepe the words of the Covenant and doe them,Exod. 24. 37. to ſeeke the Lord with all their hearts,Deut. 2. 14. & 4. 3. 4. & 9. 7. and to walke before him in truth and uprightneſſe: but we never finde that they were called to give account of the worke of grace wrought in their ſoules, or that the whole Congregation were appointed to be Judge thereof.Ezek. 16. 6. 8. You ſtand all of you this day (ſaith Moſes) before the Lord your God, Nū. 23. 48. 50.&c. that thou ſhouldſt enter into Covenant with the Lord thy God. Deut. 29. 10. 11, 12.All the people that were borne in the Wilderneſſe Joſhua circumciſed, but it is incredible to thinke that among that great multitude, there was not one who did not give good teſtimony of the worke of grace in his ſoule: We reade often times that Iſrael after ſome grievous fall and revolt,Joſh 24. 1. 14. 23, 24, 25. renewed their Covenant, to walke with God, to ſerve him onelyonly, and to obey his voyce,Iudg. 2. 8. 11. & 3. 9. 15. & 6. 7. & 10. 10-17. as in the dayes of Joſhua, the Judges, David, Samuel: Alſo Joaſh, Joſiah, and Nehemiah, &c. But no particular enquiry was made, what worke of grace God had wrought in the hearts of every ſingular perſon.2 Chr. 15. 12. But the confeſſion and profeſſion of obedience was taken.2 Kin. 11. 17. & 23. 3. When John Baptiſt began to preach the Goſpel, and gather a new people for Chriſt,2 Chr. 34. 31. he admitted none to Baptiſme but upon confeſſion of their ſinnes;Heb. 10. 29. 30. but we reade of no queſtion that he put forth unto them to diſcover the worke of grace in their ſoules, or repelled any that voluntarily ſubmitted themſelves upon that pretence.Act. 2. 38. & 8. 37. & 19. 17, 18, 19. It appeareth many wayes that when the Apoſtles planted Churches, they made a Covenant between God and the people whom they received. But they received men upon the profeſſion of faith, and promiſe of amendment of life, without ſtrict inquirie what ſound work of grace was wrought in the ſoul. In after ages, ſtrangers from the covenant were firſt inſtructed in the faith, and then baptiſed upon the profeſſion of faith, and promiſe to walk according to the covenant of grace. Now the profeſſion at firſt required of all that were received to baptiſme was that they beleeved in the Father,Act. 8. 37. Sonne, and holy Ghoſt. This was the confeſſion of the Eunuch when he was baptiſed, I beleeve that Jeſus Chriſt is the Sonne of God. The Creed is honoured of the ancients with glorious titles, as the rule of faith, the ſumme of faith, the body of faith, the perſwaſions of faith: but by the Creed they underſtand that rule of faith, and law of faith, and inſtitution of Chriſt which was then given when he was about to aſcend into heaven, and commanded his diſciples, ſaying, Go teach all Nations, &c. It is true, that in after times as occaſion required ſome other Articles were added as explanations of the former, to meet with the hereſies of the times which began to trouble the Church. But for ſubſtance of matter in things to be beleeved, the Church never required other acknowledgement of them that were to be received into the congregation of Chriſts flock, and admitted into her communion. And for things to be done, or the practicall part, ſhe requireth of them that were to be received to baptiſme an abrenuntiation of the devill, the world, and the fleſh, with all their ſinfull works and luſts.
The firſt principles then of the doctrine of Chriſt being received, and the foreſaid profeſſion being made, the Apoſtles, and the Church following the example of the Apoſtles, never denied baptiſme unto ſuch as ſought or deſired it. If this be the Covenant that members admitted into Church-fellowſhip do enter into, and this be all you require of them whom you receive, you have the practiſe of the Apoſtles, and the whole Church in after ages for your preſident. But if you proceed further then thus, and put men to declare what worke of grace God hath wrought in their ſoul, in this or that way, which perhaps is not determined by the word of grace, at leaſt not agreed upon among your ſelves, we beſeech you conſider by what authority you do it, and upon what grounds you ſtand. But we will enter no further upon this matter, becauſe it comes not within the compaſſe of theſe Poſitions, and to attribute ſo much to private letters, as to make them the ground of another diſpute we may not.