Confirmation and Restoration Necessary Means, Proposition 5
Prop. 5. As a Perſonal Faith is the Condition before God of Title to the Priviledges of the Adult; ſo the Profeſſion of this Faith, is the Condition of his Right before the Church; and without this Profeſſion, he is not to be taken as an Adult member, nor admitted to the Priviledges of ſuch.
THis Propoſition alſo, as the Sunne, revealeth its ſelf by its own light, and therefore commandeth me to ſay but little for the Confirmation of it.
Arg. 1. The Church cannot judge of things unknown: Non entium, & non apparentium eadem eſt ratio: Not to appear, and not to be, is all one as to the judgment of the Church. We are not ſearchers of the heart; and therefore we muſt judge by the diſcoveries of the heart, by outward ſignes.
Arg. 2. If Profeſſion of Faith were not neceſſary Coram Eccleſiâ to mens Church-memberſhip and Priviledges, then Infidels and Heathens would have Right, as was ſaid in the former caſe, and alſo the Church and the world would be confounded, and the Church would be no Church: But theſe are conſequents that I hope no Chriſtians will have a favourable thought of: and therefore they ſhould reject the Antecedent.
Arg. 3. It is a granted caſe among all Chriſtians, that Profeſſion is thus neceſſary: the Apoſtles and Ancient Churches admitted none without it: nor no more muſt we. Though all require not the ſame manner of Profeſſion, yet that Profeſſion it ſelf is the leaſt that can be required of any man, that layeth claim to Church Priviledges and Ordinances proper to Adult members: this we are all agreed in, and therefore I need not adde more proof, where I find no Controverſie.
But yet as commonly as we are agreed on this, yet becauſe it is the very point which moſt of the ſtreſs of our preſent Diſputation lieth on, it may not be amiſs to foreſee what may poſſibly be Objected by any new comers hereafter.
Object. Perhaps ſome may ſay, 1. That we find no mention of Profeſſions required in Scripture: 2. It is not probable that Peter received a Profeſſion from thoſe thouſands whom he ſo ſuddenly Baptized. 3 Our Churches have been true Churches without ſuch a Profeſſion, perſonally and diſtinctly made: therefore it may be ſo ſtill. To theſe briefly, yet ſatisfactorily.
1. The Scripture gives us abundant proof that a plain Profeſſion was made in thoſe times by ſuch as were baptized at Age, and ſo admitted (by reaſon of their ripeneſs and capacity) into the Church, and to the ſpeciall Communion and Priviledges of the Adult at once. To ſay much of the times of the old Teſtament, or before Chriſt, would be but to interrupt you with leſs pertinent things: Yet there it is apparent, that all the people were ſolemnly engaged in Covenant with God, by Moſes, more then once: and that this was renewed by Joſhua, and other godly Princes; and that Aſa made the people not only enter into a Covenant to ſeek the Lord God of their fathers, with all their hearts, and with all their Soul: But that whoſoever would not ſeek him ſhould be put to death, whether ſmal or great, man or woman: And they ſware to the Lord with a loud voice, and with ſhoutings, and with trumpets, and with cornets, 2 Chron. 15. 12, 13, 14. So following Princes called the people to this open Covenanting. But this is not all: To take the Lord only to be their God, (with the reſt of the Law) was the very eſſence of an Iſarelites Religion, which they did not only openly Profeſs, but exceſſively ſometimes glory in. As Circumciſion ſealed the Covenant (and therefore ſuppoſed the Covenant) to Infants and aged whoever were circumciſed; ſo had they many ſorts of Sacrifice, and other worſhip, in which they all were openly to profeſs the ſame Religion and Covenant. Many Purifications alſo, and Sanctifyings of the people they had: and many figures of the Covenant. I am the Lord thy God, &c. Thou ſhalt have no other Gods before me, &c. was the tenour of the Covenant which every Iſraelite expreſsly and by frequent acts profeſſed to conſent to: The Law is called a Covenant, which all were to own, and avouch the Lord to be their God, and themſelves his people. See Deut. 26. 17, 18. & chap. 29. 10, 11, 14, &c. 2 King. 23. 3. 2 Chron. 23. 3, 16. & chap. 29. 10. Ezr. 10. 3. Neh. 9. 38. Pſal. 50. 5. Ezek. 20. 37. Jer. 50. 5. Iſa. 56. 4, 5. Exod. 34. 27. Pſal. 103. 18. & 25. 10. & 18. 10, &c.
And yet I hope no Chhiſtian would wiſh that we ſhould deal no more openly and clearly with God, the Church, and our ſelves, in daies of Goſpel Light and worſhip, then the Jews were to do in their darker ſtate, under obſcure Types and ſhadows.
We find that when John Baptiſt ſet up his Miniſtry, he cauſed the people to Cenfeſs their ſinnes, Matth. 3. 6. And if we confeſs our ſinnes, God is faithfull and juſt to forgive us our ſinnes, 1 Joh. 1. 19. And whereas ſome ſay, that John Baptized them, that he calleth a Generation of Vipers; I Anſwer, 1. We will believe that when they prove it. It ſeems rather that he put them back. 2. If he did Baptize them, it was not till they Confeſſed their ſinnes (before that all did,) and it ſeems by his charge, till they promiſed to bring forth fruits meet for Repentance, Matth. 3. 8.
Chriſt would not have ſo inſtructed Nicodemus in the Nature and neceſſity of Regeneration, before he was a Diſciple, if a Profeſſed or Apparent preparation had not been neceſſary. Nor would he ordinarily have taught men the Neceſſity of denying themſelves, and forſaking all for a treaſure in Heaven, with ſuch like, if they would be his Diſciples, if the Profeſſion of ſo doing had not been Neceſſary, to their viſible Diſcipleſhip.
I grant that ſo full a Profeſſion was not made before Chriſts Reſurrection as after: For many Articles of our Belief were afterward made Neceſſary: And the Apoſtles themſelves were unacquainted with what the weakeſt Chriſtian did afterwards believe. But ſtill the Eſſentials of Faith, then Neceſſary in exiſtence to mens Juſtification, were Neceſſary in Profeſſion … mens viſible Chriſtianity or Church-memberſhip.
As to thoſe Acts. 2. 37. &c. It is plain, that they made an open Profeſſion, if you Conſider 1. That they were openly told the Doctrine which they muſt be baptized into, if they did conſent: 2. It is ſaid, They that gladly received that word, were baptized. 3. It is certain therefore that they firſt teſtified their glad reception of the Word. 4. We may not imagine that Peter was God, or knew the hearts of all thoſe thouſands, and therefore he muſt know it by their Profeſſion, that they gladly received the Word. 5. Their own mouths cry out for advice in order to their Salvation. 6. It had been abſurd for the Apoſtles to attempt to baptize men, that had not firſt profeſſed their Conſent. 7. The Scripture gives us not the full hiſtorical Narration of all that was ſaid and done in ſuch Caſes, but of ſo much as was Neceſſary. 8. The Inſtitution and Nature of the Ordinance tells us, that Baptiſm could not be adminiſtred without a Profeſſion, to the Adult: For they were to be Baptzed into the Name of Father, Sonne, and Holy Ghoſt, and therefore were to profeſs that they believed in Father, Sonne, and Holy Ghoſt. Yea the very receiving of Baptiſm was an Actuall Profeſſion. 9. The conſtant Practice of the Univerſal Church, hath given us by infallible Tradition, as full aſſurance of the order of Baptiſm, and in particular of an Exprſs Profeſſion and Covenant then made, as of any point that by the hands of the Church can be received by us. 10. And it was in thoſe daies a more notorious Profeſſion to be ſo Baptized, and to joyn in the holy Aſſemblies then now it is. When the Profeſſion of Chriſtianity did hazard mens liberties, eſtates, and lives, to be openly then Baptized upon Covenanting with God the Father, Sonne, and Holy Ghoſt, and openly joyn with a hated, perſecuted ſort of men, was an eminent ſort of Profeſſion. It being alſo uſually Private in houſes, as ſeparated from the main body of the people, and not in publike places like ours, where men are (juſtly) driven to come as leaners for inſtruction.
Moreover, it's ſaid of all that were Baptized (being then at Age) that they firſt Believed: And how could the Baptizers know that they believed, but by their Profeſſion: Yea, it's ſaid of Simon Magus, that he Believed and was Baptized; which (though he might really have ſome hiſtorical Faith, yet) implyeth, that he openly Profeſſed more then he indeed had, or elſe he had ſcarce been Baptized. Which hath cauſed Interpreters to judge, that by Faith is meant a Profeſſion of Faith. And if ſo, then ſure a Profeſſion was ſtill Neceſſary.
Yea, Chriſt in his Commiſſion directeth his Apoſtles to make Diſciples, and then Baptize them; promiſing, that he that believeth and is Baptized ſhall be ſaved. And who can tell whether a man be a Diſciple, a Believer, or an Infidel, but by his Profeſſion.
How was it known but by their Profeſſion, that the Samaritans Believed Philip, preaching the things concerning the Kingdom of God, and the Name of Jeſus Chriſt, before they were Baptized both men and women? Act. 8. 12.
Philip cauſed the Eunuch to profeſs before he would Baptiſe him, that he believed that Jeſus Chriſt is the Sonne of God; which upon his teaching the reſt, did import the reſt, if it were not more fully (as is likeſt) Profeſſed, Act. 8 37, 38.
Saul had more then a bare Profeſſion before Baptiſm, Acts 9. 5, 15, 17.
Cornelius and his company had a Profeſſion and more, for they had the Holy Ghoſt powred on them, ſpeaking with tongues, and magnifying God: (that uſe of the gift of tongues imparting more then the gift it ſelf,) Acts 10. 46. Yea, the Spirit bid Peter, Go and not doubt, Acts 11. 12 And it was ſuch a gift of the Spirit, as cauſed the Apoſtles to conclude, that God had granted the Gentiles Repentance unto life, Acts 11. 18.
How was it known but by their Profeſſion? Acts 11. 21. That that great number Believed and turned to the Lord, And the Grace of God was ſuch as Barnabas ſaw, verſ. 23.
And when Saul after his Baptiſm aſſayed to joyn himſelf to the Diſciples at Jeruſalem, they ſo ſuſpected him, that they would not receive him, till Barnabas took him and brought him to the Apoſtles, and declared to them, how God had dealt with him, and how boldly at Damaſcus he had preached in the Name of Jeſus; which ſhews that they admitted not men to their Communion, till their Profeſſion ſeemed Credible to them. For no doubt but Saul told them himſelf that he was a Believer, before he was put to make uſe of the teſtimony of Barnabas.
The Converted Gentiles, Acts 13. 48. ſhewed their Belief and gladneſs, and openly glorified the Word of the Lord. How but by a Profeſſion did it come to paſs, that the great multitude at Iconium, both Jews and Greeks, were known to be Believers, Acts 14. 1. The ſame I may ſay of the Jaylour, Acts 16. Who by works as well as words declared his Converſion. And the Bereans, Acts 17. 12. And the Athenians, Acts 17. 34. And Criſpus with the Corinthians, Acts 18. 8.
Acts 19. 18. The believing Epheſians, Confeſſed and ſhewed their deeds, and many of them burnt as many of their Books of ill Arts as came to fifty thouſand pieces of ſilver.
In a word, it is the ſtanding Rule, that If thou confeſs with thy mouth the Lord Jeſus, and believe in thy heart that God raiſed him from the dead, thou ſhalt be ſaved, For with the heart man believeth unto Righteouſnes: and with the mouth Confeſſion is made unto Salvation.He that bids us Receive him that is weak in the Faith, but not to doubtfull diſputations, implieth, that we muſt not receive them that Profeſs not at leaſt a weak Faith. Heb. 5. & 6. 1, 2, 3. Shew that the Principles of the Doctrine of Chriſt, were firſt laid as the Foundation; before Baptiſm. And who received thoſe Principles could not be known but by a Profeſſion.
To this let me adde, that Poenitentiam age…e was judged by the Ancient Doctours, the Repentance that was prerequiſite to Baptiſm: and that is, A manifeſted, profeſſed Repentance.
Gods order is (to the Adult) firſt to ſend Preachers to proclaim the Goſpel; and when by that men are brought ſo farre, as to Profeſs or manifeſt that their cies are opened, and that they are turned from darkneſs to light, and from the power of Satan unto God, then muſt they be Baptized, for the Remiſſion of their ſinnes, and to receive the Inheritance among the Sanctified by Faith in Chriſt, Acts 26. 17. 18.
As their ſinnes are not forgiven them till they are Converted, Mark 4. 12. So they muſt not be Baptiſed for the forgiveneſs of ſinnes, till they Profeſs themſelves Converted: Seeing to the Church non eſſe, & non apparere is all one. Repentance towards God, and Faith towards our Lord Jeſus Chriſt, is the ſumme of that Preaching that maketh Diſciples, Acts 20. 21. And therefore both theſe muſt by Profeſſion ſeem to be received, before any at age are Baptized.
If as many as are Baptized into Chriſt, are Baptized into his death; and are buried with him by Baptiſm into his death, that like as Chriſt was raiſed from the dead, ſo we alſo ſhould walk in Newneſs of life, Rom. 6. 4, 5. Then no doubt but ſuch as were to be Baptized, did firſt Pro…eſs this mortification, and a conſent to be buried and revived with Chriſt, and to live to him in Newneſs of life. For Paul was never ſo much for the Opus operatum above the Papſts, as to think that the Baptizing of an Infidel, might effect theſe high and excellent things. And he that Profeſſeth not Faith, nor ever did, is to the Church an Infidel.
In our Baptiſm we put off the body of the ſinnes of the fleſh, by the Circumciſion of Chriſt, being buried with him, and riſing with him through Faith—quickned with him, and having all our treſpaſſes forgiven, Col. 3. 11, 12, 13. And will any man, yea, will Paul, aſcribe all this to thoſe that did not ſo much as Profeſs the things ſignified, or the neceſſary Condition? Will Baptiſm, in the judgment of a wiſe man, do all this for an Infidel, or one that Profeſſeth not to be a Chriſtian?
Baptiſm is ſaid to ſave us, 1 Pet. 3. 21. And therefore they that will be Baptized muſt profeſs the qualifications neceſſary to the Saved.
The Key's of the Kingdom of Heaven are put into the Churches hands; and they that are looſed on Earth ſhall be looſed in Heaven (if the Key do not erre) And therefore Paſtours of the Church muſt abſolve none (by Baptiſm) that do not by Profeſſion ſeem to be Abſolvable in Heaven: They muſt Profeſs to have the old man Crucified with Chriſt, that the Body of ſinne might be deſtroyed, that henceforth they might not ſerve ſinne, Rom. 6. 5, 6, 7, 8.
As many as have been Baptized into Chriſt, have put on Chriſt, and are all one in Chriſt Jeſus: and are Abrahams Seed, and Heirs, according to promiſe, Gal. 3. 27, 28, 29. This ſpeaks the Apoſtle of the Probability grounded on a credible Profeſſion. And thereforeit is clear, that the Profeſſion was preſuppoſed, that might ſupport this charitable judgment. Our Baptiſm is the Solemnizing of our Marriage with Chriſt. And its a new and ſtrang kind of Marriage, where there is no Profeſſion of Conſent.
The Baptized are in Scripture called men Waſhed, Sanctified, Juſtified, &c. 1 Cor. 6. 11. 1 Cor. 14. 33. They are all called Saints, and Churches of Saints, 1 Cor. 1. 2. All Chriſtians are called Sanctified ones, or Saints; therefore its certaine that they profeſſed themſelves ſuch.
But why ſhould I go any further in this, when the main ſubſtance of my Diſpute of Right to the Sacraments proves it? I intreat the Reader that would have more, to prove not only the Neceſſity of a Profeſſion, but alſo of the Profeſſion of a Saving Faith, to peruſe that Book, or at leaſt the ſecond Diſputation, where are Twenty Arguments for it; and the ſence of all the Ancient Churches there cited out of Mr Gatakers Collections. See alſo Dr Hammonds many teſtimonies to prove the uſe of the Abrenuntiation, Paraeneſ. pag. 18, 19, 20. I love not needleſly to recite whath others have already cited. But he that knows not, that the Univerſal Church from the daies of the Apoſtles, hath baptized the Adult, upon a perſonal Profeſſion of Faith, and Repentance, and Vow, or Promiſe, or Covenant for obedience, knows little of what the Church hath Practiſed. And I hope few ſober men will be found that will be ſo ſingular and ſelfconceited, as to contradict the Practiſe of the Univerſal Church in ſuch a caſe as this, and ſet up their own private judgment againſt it, and go about to perſwade us to a new way of Church enterance, and admiſſion, now in the end of the world. Blame me not to be confident with you, where I have ſo good ground as Scripture, and ſo good company, as the Primitive Univerſal Church.
To this let me adde, that moſt, or too many, that we are to receive to the Priviledges of Adult members, have violated their Baptiſm-Covenant, and proved ungodly after Baptiſm, and that by open, notorious Scandals. Now Scripture, and the Practice of the Univerſal Ancient Church direct us, to require of theſe an open Confeſſion of ſinne: For they need an Abſolution, and not a meer Confirmation. It is paſt all controverſie, that ſuch have both an open Confeſſion and Profeſſion to make. Yea, how ſcrupulous the Ancient Church was of Receiving and Abſolving ſuch violators of the Baptiſmal Covenant; and on how ſevere terms they did it, is known to all, that know any thing of thoſe times. I pray amongſt others ſee what Grotius (Diſcuſ. Apol. Rivet. pag. 221, 222.) citeth from Irenaeus, Tertullian, Pacimus, Hierom, &c. ad pag. 235. n.
And as to the laſt Objection (that our Churches were true Churches, when we made no particular Profeſſions.) I Anſwer 1. Without ſome Profeſſion of true Chriſtianity, our Churches could not have been true Churches. And therefore againſt thoſe that would prove them no Churches, we plead (and juſtly) that a Profeſſion was made by them. 2. But I pray you mark, that that will prove a Church to be a true Church, which will not prove every perſon in the Pariſh, to be a true Member of that Church. 3. And he that thinks it enough, that our Churches have a meer Metaphyſical Verity, (ſuch as Biſhop Hall, and multitudes of Learned Proteſtants allow the Church of Rome it ſelf) is as good a friend to it, as he is to his wife or child, that will let them go naked; yea, and be contented, that they catch the plague, or leaproſie, yea, and plead for it too; and all, becauſe they have ſtill the Truth of Humane Nature.
I know that any thing that may truly be called a Profeſſion, will (in that point) ſeem to prove the Being of the Church. But as it will not ſeem to prove the well-being; ſo an obſcure Profeſſion doth but obſcurely prove the Being of it: which an open, plain Profeſſion doth more clearly prove. Let us not befriend either the Kingdom of darkneſs, or the Seperatiſts ſo much, as to leave our Churches ſo open to their exceptions, and ſo apt to cheriſh and befriend their ignorance, and infidelity of the world. If coming to Church, and ſitting there be ſomewhat a probable argument, that men do implicitly believe, as that Church believes; yet, it's a very dark proof, that they underſtand what the Church believes: eſpecially when experience hath acquainted us with the Contray of many of them.
But now I have ſaid this much for a perſonal and plain Profeſſion, I would faine know what any man hath againſt it. The Church through the great mercy of God, hath yet liberty to uſe it. And we ſee how many thouſands make a blind kind of ſhew of Chriſtianity, going from one publike duty to another, and knowing not what they do.Albaſpin. in Tertul. de Praeſcript. c. 43. p. 308. Non niſi magna cum deliberatione quenquam in ſocietatem & communionem Eccleſiarum venire patiebantur—Ait igitur diu multumque Orthadoxos deliberare, quorum Sententiis ſubſcribere, quoſve in ſocietatem ejuſdem Eccleſiae & corporis recipore debeant: contra vero haereticos ullo diſcrimine cum omnibus haereticis pacem miſcere. And is there not need that they ſhould be brought out into the open light, and ſee their way? If Covenanting with God the Father, Son, and Holy Ghoſt, be the Eſſence of our Chriſtianity; in the Name of God, I deſire you to conſider whether it be a thing to be hudled up in the dark? Unleſs it be mens deſign to hide the Nature of Chriſtianity, and keep people in deſtructive ignorance, and delude their Souls with a name and ſhew of a Religion, which they underſtand not; they will ſurely be willing that men ſhould know the Covenant that they make, and underſtand what they do, before they enter into a Marriage bond with Chriſt, (if at Age) or own it, if they have been entered in infancy. Why ſhould we chooſe Darkneſs rather then Light? Why ſhould an Implicit Covenant and Profeſſion be pleaded for? when the being of a Profeſſion is palam fateri, openly to make known; and when we know by ſad experience, that when we have all done the beſt we can, to make our ignorant people underſtand, we ſhall find enough ado to accompliſh it. Ignorance hath no need of frendſhip: eſpecially from Miniſters it deſerveth none: eſpecially in ſo great a point as the Covenant that men make with Chriſt. We have wares that deſerve the light, and need not a dark ſhop. We have a Maſter that we need not be affraid, or aſhamed, explicitly and publickly to confeſs. It beſeemes not ſo high and honourable a Profeſſion as that of a Chriſtian, to be lapt up in obſcurity. Such a Glorious ſtate as Sonneſhip to God, to be an Heir of Heaven, &c. ſhould be entered into with great ſolemnity, and owned accordingly at our firſt rationall acceptance and acknowledgment. Kings are Crowned more ſolemnly, then poor men take poſſeſſion of their cottages. Chriſt will be aſhamed of them before the Angels, that are aſhamed of him before men, and will confeſs them before his Father, that confeſs him before men. Chriſtianity is not a game to be plaid under board. Why then ſhould any be againſt an open Profeſſing, and Covenanting with Chriſt? If it be needfull that we Covenant, certainly the plaineſt and moſt explicite Covenanting is the beſt. And what will be his portion, that hath a male in his flock, and offereth the worſt, yea the halt and blind to God?
Let us therefore deal as openly, and plainly, and underſtandingly in the Covenant of God as we can, and not contrive it in the greateſt darkneſs that is conſiſtent with the Eſſence of a Church. Nay let us not tempt men to unchurch us, or ſeparate from us, by leaving our cauſe to ſuch Arguments as this: [ſuch a man ſitteth among other hearers, in the Congregation: therefore he maketh a Profeſſion of the Chriſtian Faith;] leſt they think it followeth not [therefore he ſeemeth to underſtand the Chriſtian Faith;] much leſs [he Profeſſeth it:] eſpecially when it's known that ſo many underſtand it not; and that the Papiſts in their writings, maintain it lawfull,Vid. Thom. à Jeſu de Converſ. Omn. Gentium de hac queſt. for them to be preſent at our Aſſemblies; and Infidels tell us, that they can hear any man, and do come thither.
Nehemiah cauſed the Jewsto ſubſcribe the Covenant, and ſeal it, (c. 9.v. 38.) Even under the Law it was the character of viſible Saints, to make a Covenant with God by Sacrifice, Pſal. 50. 5. At leaſt now God hath cauſed us to paſs under the Rod. Let us yield to be brought under the bond of the Covenant, Ezek. 20. 37. And let us as weeping Iſrael and Judah, Seek the Lord our God, and ask the way to Zion, with our faces thitherward, ſaying; come and let us joyne our ſelves to the Lord, in a perpetual Covenant, that ſhall not be forgotten, Jer. 50 4, 5. Let us take hold of his Covenant, and chooſe the things that pleaſe him, that he may bring us into his holy Mountain, and make us joyfull in his houſe of Prayer, and our Sacrifices may be accepted on his Altar, Iſa. 56. 4, 6, 7. Are not theſe the daies of which it is ſaid, Iſa. 44. 3, 4, 5. I will poure water on him that is thirſty, and floods upon the dry ground: I will poure my Spirit on thy ſeed, and my bleſſing on thine offspring; and they ſhall ſpring as among the graſs, as willows by the water courſes. One ſhall ſay, I am the Lords; and another ſhall call himſelf by the name of Jacob, and another ſhall ſubſcribe with his hand unto the Lord; and ſurname himſelf by the name of Iſrael.I would have as little Covenanting fordoubtfull, or needleſs, or mutable things, in Church or State, as is poſſible: but in the great things of our Salvation, even the Eſſence of Chriſtianity, we cannot be bound too faſt, nor deal too underſtandingly, and openly with God.