The Temple Measured, Part 10
Concerning ſome Church Acts, and firſt of admiſsion of Members.
THe profeſſion of Faith and Repentance, with knowledge of the Fundamentals, and ſubjection to the Ordinances, ought to give ſatisfaction in admiſſion, eſpecially when there is teſtimony of an anſwerable converſation precedent. This rule excludes ſuch as are apparently wicked and ſcandalous, ſuch as are wicked in toto, ſuch as are ſcandalous in tauto. 1. Infants are admitted to enjoy this priviledge upon grounds leſſe ſatisfactory. We may grant ſuch an examination as Mr. Parker requireth in his Eccleſiaſtical policy, and alſo ſuch a teſtimony as Mr. B…r preſcribeth, and yet the argument is nothing infringed. It is ſuppoſed that Children were wont to be examined, before they were admitted to the Sacrament of the Lords Supper, but I finde no expreſſe Hiſtory in Primitive records for any ſuch thing: Cyprian and Auſtine received children from their Infancy. Children were not debarred from the paſſeover,Oprian de Vnct. Chriſ. matis, p. 517. in caſe they were circumciſed. As for confirmation in the Primitive times, that was Inſtituted for the collation of ſpiritual gifts, and it was wont (as firſt) to be adminiſtred preſently after Baptiſm. Sure I am, thoſe cautions of the Apoſtle, 1 Cor 11. do not exclude children, becauſe the ſame cautions are to be obſerved by ſuch as are to be Baptized, in caſe they be adulterers. The Apoſtle required Faith and Repentance of ſuch as were Baptized, if they had attained unto the uſe of reaſon. The Eunuch is bid look to it that he doth believe, if he will be Baptized, Acts 8.37. yet no queſtion but children are to be prepared for the Sacrament. 2. No more was required in the Iewiſh Church, and there is no ſufficient diſproportion between the Members of the Iewiſh and the Chriſtian Church.Exo. 12.4.8 Lev. 5.4. Num. 9. Moral purity was there requried, as well as the Ceremonial, Hag. 2.12. Ezek. 44.9. Levit. 6.1, 2. 3. Elſe we ſhall be deſtitute of a rule, whereby all Saints ſhall take poſſeſſion in the Kingdom of God. There was ſufficient caution to provide for every Iſraelite in the promiſed Land. No Wheat muſt be pulled up with the Tares, the Tares muſt rather be tolerated. In ſome ſenſe Auſtine ſpeaks truth, Multi ſunt lupi intus, multa ſunt over foris: but it muſt not be our default, we are bound to walk by ſuch a rule as will neceſſarily receive (either in part or in whole) ſuch as are called of God, I ſay neceſſarily in an ordinary way of providence. Now that rule which requires more then is neceſſary to the weakeſt Believer, muſt needs exclude the called of God: and that rule which neceſſarily or abſolutely requires unneceſſary experiences, ſavorineſs of ſpeech, ſutableneſs of ſpirit to our tempers, perſwaſion of found converſion, &c. ſuch is rule (I ſay) requires much more then is neceſſary or compenble to the weakeſt Believer. To require a perſwaſion in our hearts of the converſion of all that are admitted, is too much, unleſſe we can meet with a rule that will admit all Saints, and alſo afford ſuch a perſwaſion. It will contradict the rule of admiſſion, to make out apprehenſions part of the rule. Our fancies are a leaden rule, and if we are ſevere, and have no cetain rule to regulate us, we ſhall exclude the weak more often then we ſhall receive them. 4. The loweſt degree of abſolute probability that a perſon as converted, ſhould be ſatisfactory. The weakeſt Chriſtians are to be received, Rom. 14. and the weakeſt can hold forth no more then the leaſt degree of an abſolute probability, the ſtrongeſt can hold forth no more then the higheſt degree of probability. Again, either the higheſt or the loweſt, or ſome middle degree of probability is requiſite, the higheſt is not, and what rule is there for ſome middle degree? If it be not is our power to require a years experience for more degrees of probability, why a moneths experience? The demonſtration of the weakeſt Believer is the rule of admiſſion, if we could finde it our, not the approbation of our fancies. There is indeed a reſpective probability of converſion neceſſary to admiſſion, but not ſo much as an abſolute probability is all ages of the Church. We ought to judge ſuch to be Chriſtians as are admitted, and there muſt be ſome probable ground for ſuch a judgement. The rule of admiſſion is a rule of prudence, for the excluſion of ſuch as are ignorant of the Fundamentals, or for the excluſion of ſuch as upon ſearch ſhall be found to be unregenerate by their ignorance of the Fundamentals, and alſo of ſuch as are ſcandalous; and yet it is a rule of charity for the reception of all new-born Babes. Charity and prudence are not membra dividentiae, (a)In bona diviſione, partes conſentiunt cum taſite inter ſe verò diſſentiunt.to the rule of admiſſion. Principium convenientiae non eſt principium differentiae. The rule of admiſſion is ſuch as may conſiſt with charity, which ſuſpecteth not others, and with humility, which exalteth others above our ſelves. 5. A ſuſpectable converſation may as juſtly call for an inquiſitive ſcrutiny upon the conſcience (for the diſcovery of true grace) after admiſſion, as before admiſſion. 6. The practiſe of the Apoſtles, Acts 2, &c. muſt confine our prudence, they were better directed and inſtructed then we are. And they expected no teſtimony, not a days experience, they could not in ſo ſhort a time make any inquiſitions, or hear any perſwaſive relations. The yongeſt Converts muſt be inſtantly imbraced, therefore ſome days of experience, or teſtimenies are not neceſſary. Some are ignorant, and of an arid conſtitution and expreſſion, therefore an explicite ſavor of language is not equally requiſite in all. It is ſufficient if there be a reſpective probability in Profeſſors, if the rule be ſuch as that commonly it admits ſuch as are for the moſt part ſincere or godly, yea though we cannot finde ſuch a preciſe rule. The Apoſtolical rule was large, it did ſuffer many corrupt members to creep in, as Jude ſpeaks, none (as far as we read) were ever put by, yet Converts were many, yong, ignorant, rude, and converſions were ſudden and paſſionate: No marvel that Converts, that Hypocrites did come in with great affection to ſuch as the Apoſtles were. 7. If ample relations of the work of grace be neceſſary, then either for ſatisfaction or for edification, not for ſatisfaction as hath been proved, not for edification, as theſe conſiderations following do perſwade. 1. Would it not be as profitable for all Members to come about again at certain State ſeaſons. 2. Such relations do uncover the nakedneſs of Brethren and Fathers. 3. They ſlander ſuch as are not gifted, ſuch as cannot expreſs themſelves in good language. 4. Pride is ſet on the ſtage in the houſe of God. 5. Hypocrites are provoked to paint and act themſelves. 6. Such relations are known to afflict the afflicted, who came to us and with us in love, and we here hide our faces from them. 7. The eloquent and ſuch as have athletick conſtitutions, carry away undeſerved reſpect from Countrey Chriſtians. Materiam ſuperabat opus. Hence iſſue compariſons, nay we foſter (in ſtead of preventing) ſuſpitious partiality. 8. Yong men exalt themſelves over the Faith of their Ancients. 9. Some are ſent to their graves fruſtrate of their hopes, we being in a way to admit no more in many years, then were admitted by the Apoſtles in one day; much expence or waſte of time to no effect. 10. To grieve ſuch as ought to be comforted, to defame ſuch as deſerve honor, to judge one another for infirmities, is unjuſt, Rom. 14. The Apoſtle thought it juſt to think well of all, Phil. 1.17, &c. It is not humility to honor our ſelves ungroundedly, more then others; it is not love to ſuſpect, there had need be apparent reaſon for ſuch, Acts 11. The Apoſtles were diligent and faithful in directing, and exhorting, and rebuking, and why are they then ſo ſilent in point of Admiſſion? Yea, when the Churches were corrupted and peſtered with corrupt Members,1 Cor. 13. 1 Cor. 15.1. Phil. 3. Jude 4. ſuch as made their Bellies their gods? 12. Our Saviours rule is, Mat. 28.18, 19. firſt to make Diſciples, then to Baptize or initiate them, and after they were initiated or admitted, to teach them all things. John is ſuppoſed by learned Expoſitors to Baptize (though with an admonition) thoſe Scribes and Phariſces, Mat. 3.11. We know he entertained ſuch Diſciples as envied the Lord Chriſt, ſo open was the door of admiſſion. Surely admiſſion hath never been deemed in the Churches ſo momentous as with us; and yet we commit it to the diſſident and multiformous fancies of Members without a rule, Populi ſalus Suprema, Lex. The Apoſtles were never acquainted with thoſe Queſtions (How, when, where, and whereby, and by whom perverſion was wrought) they accepted of profeſſion and ſubjection with congratulations. The Church is a tender Mother, … ▪ and ſpeedily embraceth her Infant by admiſſion into her arms, and layeth it to her breſts of conſolations. Experience telleth us that a man will not eaſily make Proteſtations before God, and ſubject himſelf to Diſcipline, unleſs it be reſolved with him. If it be reſolved, he ſhall be faved: If it be uſually ſo, he ſhould be admitted; as for raptures of grief, fear, joy, from the Law or Goſpel, from particular Scriptures or Sermons, theſe are not abſolutely neceſſary, ſome are converted without obſervation. Happy is he that is reſolved to fly from the Wrath to come, to the Ark, to Zoar, to the Cities of Refuge; and open we the gate readily (without many Expoſtulations) to reſcue him from the avenger of blood; yea, the way is to be made eaſie, that he may be encouraged to come; we muſt not have ſuch a rule of admiſſion as may in an ordinary way diſinherit Saints of their right and priviledges in the Kingdom of God.
Object. The Churches would become impure.
Anſw. The Churches may become impure, notwithſtanding any thing we yet do, gifted men do eaſily learn the language of the pure ones: ſuch as are but bones, ſinews and fleſh, having heard a Son of man Prophecy, ſome loud cryes of a Prophet do frequently experience ſuch paſſages as paſs in our admiſſory declarations. We may do much more yet to prevent impurity, if we may do ſo much, why may we, or why do we do no more? 2. Gods providence leads us to it: God was wont to powre out of his Spirit in gifts of edification on Hypocrites, and to imploy them in the Churches. 3. The Apoſtles might have conſtituted Churches only of Apoſtles, Prophets, Evangeliſts and ſingular Profeſſors, they might have demurred admiſſions to many years experience; but they did not ſuſpend ſo much as one day: Such as were zealous for the Law, ſuch as ſeparated themſelves from the Gentile Chriſtians, the looſe and ignorant Gentiles, they ſuppoſed that many were come into the outward Court of the viſible Church, which were no inward Worſhippers of God, Heb. 6. The queſtion is not what we can do, but what we may lawfully do;Rev. 11. for the prevention of impacity we muſt not do evil that good may come thereof; Magiſtrates muſt judge by a rule that doth preſerve the innocent, much more Miniſters.
Object. It ſeems the Apoſtles had a diſcerning Spirit.
Anſw. They had not ſuch a Spirit as was infallible permanently in way of a habit. 2. If they had conſtantly exerciſed ſuch a Spirit, Peter and Paul might have anſwered the Jews ſo, for the admiſſion of the Gentiles. 3. They would have excluded ſuch as had been unworthily admitted by others,Deut. 23.3. and remained unworthy. 4. If ſuch a Spirit had been extant, the Churches had been better ſupplied in admiſſions, there were many children in the Churches that were to be killed with death, Rev. 2. There were many Baſtards or Hypocrites, that muſt never enter into the Congregation of the Myſtical Church. That habitual diſcerning Spirit which the Apoſtles had, could not be much uſed when there was ſo little ſpoken by ſuch as they were to admit: They might not be bound to put forth their ſtrength in point of admiſſion, and they did not by making inquiſitions or protracting admiſſions. 5. Annanias and Saphira joyned themſelves, and others like them might (Acts 3.13.) when the Apoſtles were to admit them. 6. All Churches were permitted to follow the ordinary rule and meaſure of the Sanctuary, though deſtitute of ſuch a Spirit; Philip an extraordinary perſon admits the Eunuch and Simon Magus, by the common reed or meaſure of fellowſhip.
Object. The converſion of the Gentiles was viſibly miraculous.
Anſw. It was no ſuch ſtrange thing for the Gentiles to come to ſome common notions of Religion, when ſuch invincible Spirits were the diſpenſers of the Word, and that with Signs and Wonders. What though the Jews were diſperſed, and the Gentiles united under the Roman Empire, for the Civilizing and Catechizing of the World in way of preparation? 2. The queſtion is, what the Gentiles did viſibly come unto before they were admitted, the faces of many Converts argue that they were come but to ſome mediums between Barbariſm and ſound Chriſtianity and that notwithſtanding the common effuſion of the holy Ghoſt, after admiſſion by Impoſition of hands. 3. Prophane Jews which had a long time abuſed the Ordinances, were admitted, as well as the Gentiles, and by the ſame rule, all ſorts were cut out by the ſame meaſure for admiſſion.
Object. In Primitive days they feared perſecution upon admiſſion.
Anſw. Perſecution was not univerſally feared till Nero's days. 2. Hypocrites needed not to fear perſecution, becauſe they could evade it at their pleaſure. 3. The fear of perſecution did make admiſſion the more difficult, ſo far was it from facilitating it. Paul had not been ſhaved but for fear of perſecution, not for fear of pollution. It may be then retorted that there is leſs need of ſearching now then in thoſe days, becauſe we do not fear perſecution by falſe Brethren, as they did. 4. All Hypocrites might have more cauſe (all things conſidered) to joyn themſelves in thoſe times in reſpect of danger, then now they have, becauſe they could then revolt at their pleaſure, both ſafely and honorably, in reſpect of the multitude, which now is impoſſible. And there were alluring invitations of gain, maintenance, wonderful gifts, the ſociety of the Apoſtles, men admired. If the Apoſtles had made tryal of Converts before admiſſion, it had been more conſiderable, yet the adventure of perſecution is common to Turks, Papiſts, Familiſts, all Heretiques, it is ordinary for men to precipitate themſelves upon death, even for colourable novelties. But if there was leſs gain acquired in thoſe days, there was more loſs adventured, and gain enough to occaſion much ſuſpition of Converts, and much inquiſition in admiſſion, if it had been allowed. And what though Joel Propheſieth of great converſions in Primitive days? He did not Propheſie that all, or moſt that ſhould deſire fellowſhip ſhould be ſincere Converts?
Object. James requireth good Works to the demonſtration of a living Faith.Good works may beneceſſary to prove falvatiō, yet not admiſſion.
Anſw. The Apoſtles ſcope is to demonſtrate the neceſſity of all kindes of good Works in their ſeaſons, both of Charity and Piety, both external and internal in all grown Chriſtians, but not before admiſſion, nor in reſpect of admiſſion, but in reſpect of ſalvation.
Object. It doth good to men to be debarred of communion.
Anſ. A Magiſtrate may do an innocent perſon good in correcting him, it might make him a better member (by Gods over-ruling providence) both in Church and State; but it is not therefore lawful for a Magiſtrate ſo to do. I might in many reſpects deny the Aſſumption, but I need not inſiſt on ſo weak an Objection.
Object. It was difficult for Paul to abſtain fellowſhip.
Anſ. The difficulty was not for Conſcience ſake in reſpect of pollution, but for fear of perſecution. 2. Are we to condemn Paul in requeſting fellowſhip, or the Brethren in denying it? One would think that Paul did know what he did better then the Brethren. They had not reſpect to the rule of admiſſion, but to the rule of natural or common prudence, to prevent perſecution.
Object. The Worſhippers in the Temple muſt be meaſured.
Anſw. The reed is the word, converſion or vocation is the meaſuring: Chriſtians are meaſured as converted, not as admittedThe meaſuring here is appropriated to the Church, in reſpect of its inviſible ſtate. The viſible Church, repreſented by the outward Court, is not meaſured under that conſideration as viſible. 2. It evidently ſignifieth the ſecret act of converſion, by the reed of the Goſpel, not a viſible Church act of admiſſion. 3. It is to be granted, that there are meaſures for Members, as viſible; the queſtion is not touching the being or exiſtence, but touching the nature, eſſence or difference of the meaſures in the Viſible Church. The materials of the Viſible Church may be mean, compared with the materials of the Inviſible. All the Members of the Viſible Church are not Saphirs and Diamonds, they are not of the beaten Gold of the Candleſtick, or of the Golden Cherubims: The Inviſible Members are but dark Saphirs, and inviſible, in compariſon. Thoſe heavenly repreſentations, ſhew rather how tranſparent we ſhall be in heaven, then what we have already obtained. The meaſure of the outward Court is not the exact meaſure of the Temple of God.
Object. The Servants are blamed for ſleeping in the Parable of the Tares.
Anſw. The ſervants are not blamed at all. 2. They are diſtinguiſhed from men, it is ſaid, Whileſt men ſlept, to note the ſeaſon of Satans ſeed time. 3. It doth not hold out Church-ſtate, the field is the Region of the Church, not Church-ſtate. 4. If they had been raſhly admitted, they might have been conſideratly excluded. The petition is that all ſins might be caſt out of the Region of the Church, this is denied; but Chriſt doth not deny his people to purge ſinners out of Church ſtate. The equity of the Parable forbids us to be ſo violent in purging out the Tares out of Church ſtate, as to caſt out wholly any wheat in ſo doing.Saints muſt not be caſt out of the Church-State in toto or wholly. Beza ſpeaketh as ſtrictly as any of the firſt Reformers, and yet I cannot finde him oppoſite to our Propoſition. Bucer requires that children ſhould be dutiful to their Parents, that they ſhould be found to pray creberè & ultro, that they ſhould ſeem to have a ſenſe and fear of ſin, that they ſhould hold forth ſome ſigns of Regeneration, before they are admitted to the Lords Supper; all this doth well conſiſt with the rule of admiſſion, in the Propoſition. It is a rule that holdeth forth the higheſt degree of an incompleat or comparative probability: But it is in a rule of abſolute probability, that muſt perſwade always concerning the ſincerity of the greater part of thoſe which are admitted.