Consideration of Certain Controversies, Chapter 1
CHAP. I. Of the Qualification of Church-members.
Question.
WHether there be none to be admitted into the Communion of the externall viſible Church, but who is indued with the reall internall holineſſe of Regeneration, and with juſtifying faith in Chriſt: or, who upon ſtrict examination doth manifeſt ſuch evident ſignes of true faith, and reall internall holineſſe, as may convince the conſciences of the Church to which he joyneth himſelfe, of his ſincere faith, repentance and communion in Chriſt: and that if any Congregation admit others, in whom there is not evident proofe of theſe ſignes, they admit impure and falſe Churchmembers?
Anſwer.
THe Reformed Churches diſtinguiſh between the Myſticall inviſible Church of Chriſt; which is the Company of Beleevers called, who have communion with Chriſt, to which are made all the Promiſes of heavenly good things in Chriſt, to which no hypocrites can belong, which hath the power of Chriſts Spirit inwardly working: and the externall viſible Church of Chriſt; which is the company of thoſe who profeſſe the true faith, for the exerciſe of Church-Communion and Fellowſhip amongſt themſelves, to which hypocrites may belong. For any one to be a true member of the inviſible Church, we require, according to the Word of God, true juſtifying faith, repentance, and ſpirituall Communion with Chriſt. The admiſſion of members into this Church is Gods work, who by effectuall ſaving Vocation doth ingraft men into the myſticall body of Chriſt. But the admiſſion of members of the Church viſible is committed to the care of the Overſeers and Paſtors of the Church; who by the Word of God may admit none other to the compleat externall communion of the Church viſible, and ought to admit all ſuch, who by externall federall holineſſe are ſeparated from the world, are inſtructed in the knowledge of God and of the true Religion, profeſſe the name of Chriſt, and walking without offence in their outward converſation, are accounted in the judgement of Charity as true Beleevers, and upon examination of the Elderſhip concerning theſe things, are received into brotherly and Eccleſiaſticall Communion.
We grant therefore in this queſtion. 1. That any one be in foro Dei, at Gods tribunall, a true member of the Church inviſible, there is required in him, that he be indued with reall internall holineſſe of regeneration, and juſtifying faith in Chriſt.
2. That it is mans duty who will duly for Salvation joyne himſelfe to the Church, that he truly beleeve in Chriſt, and being indued with reall holineſſe, worſhip God aright in all his wayes.
But we affirme, that to the externall and viſible Church, the Paſtors are to admit thoſe who profeſſe the true Religion and faith of Chriſt, lead their lives without ſcandall, or being fallen into ſcandals doe by repentance waſh them away in foro Eccleſiae, at the Churches Tribunall, ſubmit themſelves to Diſcipline, publikely frequent all exerciſes of divine worſhip, and deſire Church Communion with us: although they doe not manifeſt ſuch evident ſignes of Regeneration, which may convince the Conſciences of the Church of their true faith in Chriſt.
Our opinion is proved by theſe arguments.
1. From the admiſſion of members into the Primitive Church in the Apoſtles time, when all who made profeſſion of Faith, according to the Word of God, and deſired Eccleſiaſticall Communion, living without manifeſt ſcandals, or having given ſcandals, did by repentance, in foro Eccleſiae, amend them, were by them admitted into the Communion of the Church viſible: ſee for inſtance Act. 2. 41, 42, 45. Act. 8. 13. Act. 4. 34, 37. in ſo much as even hypocrites had entrance into the Church (notwithſtanding that the Apoſtles were indued with an extraordinary ſpirit of diſcerning) as appeareth in the Examples of Ananias, Judas, Simon Magus, Hymeneus, Philetus.
2. From the admiſſion of members into the Church of the old Teſtament; where thoſe were admitted into the externall Church, and the viſible communion thereof, who being adorned with federall holineſſe did profeſſe the true God of Iſrael: as appeares by the admiſſion of the whole people into that Church, Deut. 29. 4, &c. Joſh 24. 23, &c.
3. From the deſcription of the Church viſible, the nature whereof is deſcribed in the Word of God, that it is as a Barne wherein the chaffe is gathered together with the Wheat; the Houſe of God, in which are veſſels both of gold and of wood; a Net, wherein are caught fiſhes good and bad, Matth. 3. 12. and 13. 47. 2 Tim. 2. 20, 21. ſo that to the admiſſion of any to be a member of the Church viſible, the Paſtors can require no more in foro eccleſiaſtico, as a neceſſary requiſite, then what may alſo be found in hypocrites.
4. Frō the ſtate and condition of the Churches of God in the time of the Apoſtles, who acknowledged for true Churches of Chriſt, thoſe viſible ſocieties, amongſt whom there were hypocrites, carnall men, ſchiſmaticks, and others not indued with reall holineſſe of Regeneration and juſtifying faith: to whom notwithſtanding the Apoſtles wrote their Epiſtles as members of the Church viſible. See to this purpoſe the condition of the ſeven Churches in Aſia, Rev. 2. & 3. Chap. The condition of the Churches of Corinth and Galatia, 1 Cor. 1. 11, 12. and 3. 3. and 6. 1, 2▪ 3. and 11. 17, 18. Gal. 1. 6. and 3. 1, 2, 3, 4. and 5. 7, 8, 9, &c.
Thus have our Divines determined this controverſie. Calvin. Inſtit. lib. 4. cap. 1. ſect. 7. But oft-times (ſaith he) by the name of the Church the Scriptures intend the whole multitude of men throughout the world, who profeſſe to worſhip one God and Chriſt, are initiated by Baptiſme into his faith, teſtifie by their partaking the Lords Supper a unity in the true Religion and Charity, conſent to the Word of God, and for the preaching thereof maintain a Miniſtery inſtituted by Chriſt. But in this multitude are many mingled who are hypocrites, and have nothing of Chriſt but the name and ſhew, &c. which in reſpect of men is called a Church, and we commanded to maintaine the communion of it. And, ſect. 8. he ſhewes, that it is the Prerogative of God alone to know who are unfeined Saints, and true members of the Church. Yet (ſaith he) becauſe he fore ſaw that it was ſomewhat requiſite that we ſhould know who are to be accounted for his childr…n, herein he applyeth himſelfe to our capacity. And, becauſe a certainty of faith is not herein requiſite, he hath in ſtead thereof appointed the judgement of Charity: in which judgement we acknowledge for members of the Church, thoſe who in the confeſſion of faith, and example of their life, and participation of the Sacraments, profeſſe the ſame God and Chriſt with us. Hence Ames affirmes it to be falſe, that the Reformed Churches require inward graces, to the admitting of any into the Church, as to the viſible ſtate thereof: Antibellarm. tom. 2. iib. 2. cap. 1. not. 5. And not. 3. of the ſame chapter, he affirmeth out of Auguſtine, that there is in the Church the inward ſoule, to wit, the gifts of grace; and the body, or outward profeſſion, whence it comes to paſſe, that ſome are both of the ſoule and the body of the Church, others of the body only and not the ſoule. Which, ſaith he, is expreſſed by Alexander Alenſis in other words, when he ſaith, That evill men are of the unity of the Church, but not of the unity of the body of the Church; not of the body of the Church according to the true nature of a body, or in reference to the union of the body myſticall. Which diſtinction he proveth out of 1 Joh. 2. 19. Rom. 2. 28. a Jew openly, and a Jew in ſecret. So Trelcatius the elder, in his common places, loco 15. puts the differences between the members of the viſible and of the inviſible Church, in a lively faith, purity of life, certainty of Election and Salvation, and Perſeverance in faith; which are found in the members of the Church inviſible in ſincerity and truth; but in the members of the Church viſible only in the judgement of Charity, oft-times not in truth, becauſe of a vocation and profeſſion externall, but oft hypocriticall. So almoſt all the eminent Reformed Divines affirme the matter of the Church viſible to be men outwardly called profeſſing the faith of Chriſt; for they define it to be, a company of men, who by an outward calling, or the preaching of the Word and participation of the Sacraments, are called to the exerciſe of the Worſhip of God, and Eccleſiasticall Fellowſhip amongſt themſelves. See both the Trelcatii in their common places, loco de Eccleſia. The Profeſſours of Leyden, disp. 40. theſ. 33. Hence alſo have our Belgick Churches in our Nationall and Provinciall Synods ordeined, that he be admitted to the Lords Supper, who hath firſt made profeſſion of his faith, ſubmitted himſelfe to the Diſcipline of the Church, and brought teſtimony of unblameable life. See the Synods at Dort, Anno 1574. art. 70. and Anno 1578. art. 64. at Middleburgh, Anno 1581. art. 43. at the Hage, Anno 1586. art. 54. at Middleburgh, Anno 1591. art. 51. at Dort, Anno 1619. art. 61.
We reject therefore theſe enſuing opinions, I. Of thoſe who affirme the externall and particular viſible Church to be the proper ſubject to which belongeth the Covenant of Grace, all the Promiſes of God, the Properties, and Priviledges which Chriſt the Mediatour hath purchaſed for his Church. The reaſons of our deniall are:
1. Becauſe that Church for which theſe priviledges are purchaſed, is perpetuall which never falleth away: for this infallible Promiſe is made to it from God, Jer. 31. 36. Matt. 16. 18. But now no particular viſible Church is ſecured from falling away, as our Orthodox Divines demonſtrate againſt the Papiſts: it is not for it, therefore, that theſe Priviledges are purchaſed by Chriſt the Mediatour.
2. Thoſe Churches, for which all theſe promiſed Priviledges are procured, are called out of the world, by the word and Spirit of God, to faith and holineſſe, and have ſincere and inward Communion and fellowſhip with Chriſt and all true beleevers: whence frequently in Scriptures they are called the Spouſe and Beloved of Chriſt, Cant. 4. 7. Eph. 5. 27. The Holy Sion, and heavenly Jeruſalem: and the Iſrael of God, Iſai. 52. 1. Gal. 4. 26. and 6. 16. ſo likewiſe, The Church which Christ hath purified for himſelfe, to preſent her to himſelfe glorious not having ſpot or wrinckle, Eph. 5. 27. The Body of Chriſt fitly joyned together and compacted by that which every joynt ſupplyeth, Eph. 4. 16. It's called Chriſts people whom he ſaveth from their ſins, Joh. 10. 16. Matt. 1. 21. Gods houſe, and a holy Prieſthood, 1 Pet. 2. 5. The Temple of God, in which the Spirit of God doth dwell, 1 Cor. 3. 16. The Lambs wife, Apoc. 21. 4. All which, and ſuch like, doe not agree to an externall viſible particular Church, as ſuch, Rom. 9. 6. but onelyonly to the Church inviſible, which Chriſt had redeemed with his bloud, Acts 20. 28.
3. The Priviledges promiſed and procured for the Church of God (amongſt many others) are theſe, That God puts his Law, and his Feare into the minds of the members of it, Jer. 31. 33. That they are all taught of God, and know him. Joh. 6. 42. That they are redeemed by the bloud of Chriſt, Act. 20. 28. Eph. 5. 27. But theſe agree not to an externall and viſible particular Church: Therefore that externall viſible particular Church is not the proper ſubject of the Covenant of grace, or of theſe Priviledges which by Chriſt our Mediatour are procured for the Church.
Whereunto the Reformed Divines aſſent, See (amongſt others) the Profeſſours of Leyden, in their Synopſis Theologiae, diſput. 40. Theſ. 29, 30, 31. And Ames himſelfe againſt Bellarm. tom. 2. lib. 2. cap. 1. not. 10. where he affirmes that thoſe glorious things which are ſpoken in Scripture of the Church of Chriſt, that it is redeemed by Chriſt, the Body of Chriſt, the Spouſe of Chriſt, quickned, acted, and guided by the Holy Spirit, partaketh of all ſpirituall bleſſings, ſo that the gates of hell ſhall never prevaile againſt it; doth properly and fully agree not to the whole multitude of thoſe that profeſſe the Chriſtian faith, but to thoſe only that are true beleevers: or, they agree to the Church militant according to i…s eſſentiall nature peculiar to true beleevers; not according to its externall manner of exiſtence, in which are included both godly and reprobates.
II. We reject the opinion of thoſe, who think that in the Church none are to be admitted as members into the externall fellowſhip of the Church, but ſuch as have been by a ſtrict examination firſt tried by other beleevers, or the Elders of the Church, in the exerciſes of Piety, the duties of Prayer, holy conferences, and ſpirituall Communion, and have manifeſted to them evident ſignes of Regeneration: and have afterwards, before the whole body of the Church, publikely profeſſed a ſincere confeſſion of faith; and have either by a continued ſpeech, or by queſtions and anſwers, made manifeſt by evident ſignes the ſaving grace of God in them, whereby they are tranſlated from the kingdome of darkneſſe to the Kingdome of God; and ſuch a ſpirit that in a Church Covenant ſincerely, faithfully, and godlily in the preſence of God and the whole Church, they both can and will walk in the wayes of God. For we reade not that in the Apoſtolicall Church this manner of admitting Church members was in uſe. Thoſe three thouſand, Act. 2. were not in this manner added to the Church of Chriſt: but men were upon ſuch a confeſſion joyned to the Church of Chriſt, as whereby hypocrites and perſons not converted might have entrance into the Church: and that under the inſpection of the Apoſtles, who were indued with extraordinary gifts of the Spirit.
Whence alſo in our Reformed Churches of the Netherlands, members of Churches are admitted by a confeſſion of the true Faith and Religion, a ſolemne Proteſtation to ſubmit themſelves to the Diſcipline of the Church, a teſtimony of an unblameable and inoffenſive life. As alſo Ames himſelfe affirmeth, that men are duly admitted into the Church by a confeſſion of Faith, and promiſe of obedience. Medull. lib. 1. cap. 32. theſ. 17. And in ſome more numerous Churches in the Netherlands it is the cuſtome and practiſe, for the Churches greater prudence in admitting members, that thoſe who deſire admiſſion into Church-communion, before their ſolemne profeſſion of faith, are for ſome weekes ſeverall times privately exerciſed, and inſtructed if they be not ſufficiently exerciſed; and this inſtruction is by the Miniſters in the Viſitation of their ſeverall precincts, and is alſo publikely offered to all, when notice is given of celebrating the Lords Supper. The Miniſters inquire likewiſe of the integrity of life and converſation of thoſe who expect communion with us: Afterwards they uſe to undergoe an examination before the conſiſtory in their conſiſtoriall meeting, or before the delegates of the Conſiſtorie; which is performed by the Miniſter through all the points of Catechiſme; And laſt of all having been thus tryed, they do in publike before the body of the Church by a bare affirmation give anſwer to theſe generall Poſitions, Whether or no they acknowledge the Doctrine of our Churches to be the Orthodox faith and the way of Salvation? Whether or no they promiſe, by the grace of God, to perſiſt till death in the Profeſſion of this Doctrine? Whether or no they promiſe to live holily and as becommeth this Doctrine? Whether or no they ſubmit themſelves to the Diſcipline of the Church? In this manner are thoſe who deſire admiſſion, admitted to our Church Communion. This cuſtome though laudable, is not indeed contrary, but yet is beſide the order of our Churches; and is not in uſe in all our Churches: which therefore we do not urge as abſolutely neceſſary, but make uſe of it, for the greater Eccleſiaſticall prudence in ſo grave and ſerious a matter. In the meane time we eſteeme that order eſtabliſhed in our Eccleſiaſticall conſtitutions to be ſufficient for the due admitting of members into Church Communion, according to the word of God.