Christian Concord, Part 4
2. Obj. But it may be objected, that by our propounding our Profession to All our Parishes, either as being already Church-members, or at least to be admitted, we shall take in all the unfit again, and make but a meer shew of Reformation; for they will all take and make this Profession, and so be as they were before.
I confess I hear some make this Objection; but any considerate man of competent reason, may see how groundless it is. For 1. Though we offer Christ and Church-membership with him, to all, yet we do not admit all to be Church-members: For we admit not them that either refuse Christ or refuse to be Members on his terms. Nor do we admit all that will make this Profession barely with the tongue: For we have agreed, for those that understand not the Foundations, to Catechise them first: And those that are notorious or proved scandalous sinners, we shall first require their serious Profession of Repentance, and promise of Reformation. 2. We desire to know what you would require of men more then we do? on Scripture grounds? Are not all the Fundamentals in our Profession? Dare you refuse him that owneth them all, as not beleeving truthes enough to salvation? And to know the sincerity of his heart, what can you require more then we do in our Profession of Consent? Can any but a true Christian make that Profession sincerely? I know you dare not affirm it. Will you devise means of your own head to shut out hypocrites, as if you had more care of the purity of the Church, then Christ had that purchased it with his blood? You'l say, Men may profess all this by rote as a form. I answer, 1. Bless God if Truth have so much friendship as to be professed: I know many Professors that were contemptuously unthankfull for this mercy, who have not so much left themselves as a bare profession of the Fundamentals, but are given up to the open denial of them, and to profess opposition to them. It would be taken for a mercy in India, yea in Italy or Spain, yea in France, if all could but be brought to an open Profession of Gods pure Truth, though with most it were but formal.
2. But I would know how you will do to know mens hearts? Will you require an account of the manner of their conversion? Alas, you require them but to delude you, or themselves, or to do an impossibility. May not any man of knowledge tell a fair tale of conversion that never had it? Is there not many a thousand Christians that never knew the time or manner of their conversion? And are there not many that do know much of the workings of Gods Spirit on their hearts, that have not words of their own to utter it? If you say, you would hear them give some testimony or signes, at least as at present, of the work of Grace on them; I answer, What better signes can they give you then our Profession doth contain? Sure I am, there is the true description of a Christian: I have lately seen a Book of the experiences of Church-members given in (its like not all at the first admittance, and its like made the best of) but yet I am sure sadly defective to an understanding eye (many of them.) Pretend not to more then your part in searching mens hearts. If you say, These are but words put into their mouthes. I answer, 1. Prove that they come not from the heart if you can. 2. And are not the words of your Church-members learned before hand? Some body taught them, or they could not express their mindes.
3. Doubtless our way is full as strict as we can finde any Scripture to warrant us: (and we again desire you if you will go further, to prove it by Scripture.) But if any Pastors will be careless in the execution, we cannot fully remedy that. Peruse our Propositions well, and tell us what you would have more herein? If any Pastor among your selves will be careless in examining Members, and admit men on bare words, you will not blame your own principles for that. I could never see but the Brethren of the Classical way do come up to as much strictness for the qualification of Members, as your own principles do require, or as you can desire them, so be it the execution be but answerable: And that will lie on the persons that manage the work, and not so much on the principles.
4. I pray you observe how easie Christ is in Scripture in admitting men to him, and taking Members into his Church, the Acts of the Apostles throughout will tell you: How suddenly after conversion they were baptized, even thousands. But with those that are in his Church Christ is more strict, and requireth that their lives be answerable to their Profession. At first he admitteth them without any further triall, the same day that they profess Repentance and Faith: But afterwards he will cast them out again, if they deny him by their works. If therefore you cannot blame us, in our Propositions for casting out the scandalous; you have less reason to blame us for want of strictness in the admission. Remember also the freeness of Grace; and let not your Pulpit sound with the name of free-Grace, when your practice contradicteth it, by shutting the door against those that offer to come in on Christs own terms. If Christ question you for this, it will be but a cold answer to say, Lord, we could not perceive that they spoke sincerely.] For you must prove the contrary before you exclude him. All that ever I could hear to the contrary was but this much, All men must prove their claim to priviledges, and not put another to disprove it. To which I say, Suppose that rule had no exceptions; They prove it thus [I am engaged to Christ by my Baptismal Covenant; I stand to that Covenant, believing what is mentioned in this Profession, and consenting to what is here mentioned; therefore I expect the Church-priviledges of a Christian.] When he hath thus laid his claim, and shewed his Title, you must have something to prove it insufficient, or you must not dare to deny him his priviledge. If you can prove that there is no probability that he is sincere in this Profession, it must be either from his gross ignorance of the meaning of the words which he uttereth, or else by his wicked life; in both which cases we agree with you.
But in the name of God Brethren take heed, as of polluting the Church by loose admissions, so much more of cruelty to poor souls. Remember how ill this beseems them that have tasted so much mercy as we our selves have done: and how prone they should be to cover their Brethrens infirmities, who are conscious of so many of their own; and how backward to uncover their nakedness, and to make the worst of their case, that have need of such gentle handling our selves. Remember Pauls command, Rom. 14. 1. Him that is weak in the faith receive, but not to doubtfull Disputations. See Gal. 6. 1, 2, 3. Remember how oft Christ was accused for being a friend or companion to publicans and sinners? and by whom he was so accused? and how oft he shewed lenity, and how seldom severity? and how dreadfully he judgeth rash Judgers? and how unmeet it is that the servant should be stricter in keeping out, then the Master is; and that man should pretend to be more righteous then God. Remember also that good Christians must have a great desire of the largeness as well as of the purity of Christs Church. Of thirty parts which the world may be divided into, nineteen are said to be Pagan-Idolaters, and six parts Mahometans, and but five parts Christians. And of these Christians, when you have counted, the Abassines, the Greeks, the Papists, of all which (with the other smaller parties, as the Cop…ies, the Jacobines, &c.) it is hard to say which are the more ignorant and defective; how few are the Reformed Churches! And doth it beseem you with this poor handfull to go so neer the quick, and to pare away more then Christ alloweth you? One seven years converse with Indians and Turks, would make some men more charitable to weaker common Protestants while they lived. Above all take heed (in the Name of Christ I warn you) that you be not cruel to Christs Lambs: that you shut not them out for want of meer words. Experience hath ascertained me, that there are Christians that are much with God, powerfull in secret grones and strivings, and do understand the substance of the Fundamentals and much more, nay that are very able to help the ignorant, and great promoters of Gods work in their places; who yet are not able to give a Minister or understanding friend any considerable account of their faith: Partly through bashfulness, but most through some secret natural unreadiness of speech, and disability to express their mindes. Take heed what you do with poor ignorant men and women that live well, and shew a fear of offending God. He that gently drives and carrieth his Lambs in his arms, will not thank you for shutting them out or casting them in the ditch. I know there is need of caution also for avoiding the looser extream: but I am now speaking to you. Remember one thing more, and again I say remember it: Whether the fearfull Scandals, Blasphemies and Apostacies of Professors in this age, when many stand fast and fear God, that were accounted but common civil ignorant people, be not a warning and testimony from heaven against our over-valuing meer Gifts and Words, and our under-valuing poor weak Christians, that want them; and yet are as loth to sin as others.
As for the Objection about our denying Church-Government to the people, I answered it in the Explication of the Propositions: We give them the summe of what all moderate men desire, in giving them a Judgement of Discretion, and freedom from all humane inslaving of conscience. If any will needs have them be also Church-Governours by the major Vote, there is no possibility of Union with those that hold such sandy Principles, directly destructive to the very Being of true Political Churches and Government.