An Appeal to the Churches of Christ for their Judgment, Letter 3
To the Reverend and Learned, Mr John Bateman, Mr Will: Jemmatt, Mr Simon Ford, Mr Chriſtop: Fowler, Mr Will: Brice, Mr Tho: Owen, Mr—Hartley.
Deare and honoured Sirs.
WE the pooreſt of the flocke, and in the account of the World (which was, and now is, the Caſe of our betters) as the filth there and off-ſcouring of all things, have found our ſelves preſſed, after we had made our addreſſes to God, to appeale unto you, who ſtand in His ſteede, and are Stewards in His houſe, hoping you can looke off from our perſons, as meane and deſpicable as ye can thinke us, and looke on the matters here preſented before you, of neare alliance, we judge to your office, which is to take care, that all things be done in Gods houſe according to decency, and right order, as well becometh thoſe, who have this ſtill in their thoughts, how they may magnifie their office, and give up their account with joy, when the time cometh they muſt be no longer Stewards. This is the ſcope we drive to, as He knowes, That knowes all things.
The things inſiſted upon here, are digeſted into ſeaven Sections, foure referre to the clearing of theſe particulars.
1. Whether all Infants borne of Baptized Parents, are to have admiſſion To Baptiſme?
2. Whether all perſons are to have the like free admiſſion to the Lords Table?
3. Whether the obſervation of the Day we commonly call Chriſtmas, may paſſe with the allowance of any true Chriſtian?
4. Whether formes of prayer are good for the evill, or of any uſe for the good to teach them to pray? And in reference to the Lords Prayer there are foure Queries. 1. Whether a wicked Man may ſay that prayer? 2. Whether a godly-man may take it into his Cloſet? 3. Or a godly Miniſter into his Pulpit? 4. Whether a godly Parent may teach it his Children? Together with theſe this is is queried and reſolved, whether John taught his Diſciples to pray by giving them formes of Prayer to ſay?
All theſe we have from Gods word, as we ſuppoſe, reſolved in the Negative, being preſſed to give our perſwaſion in reference to theſe matters.
5. And in the fift Section have endeavoured to make full proofe, That it is the Duty of every godly Miniſter reſolved in his Conſcience as to the Negative in all theſe, to hold it forth before his people in due time and place.
6. In the ſixt, after we have given a fuller account of our matters, which, for haſte, was omitted in our Preface, we argue againſt a Nationall Church, that ours is not as the Jewes once was; and we give our reaſons wherefore we contend againſt it; As alſo againſt the principles of Infant Baptiſme as they are declared unto us.
7. In the ſeaventh, and the Laſt, is ſhewen how prevailing The Law of a Relation written upon the heart by the finger of God, is with Miniſters and people to point them to, and to hold their foote faſt in the way of holineſſe.
We ſuppoſe now, ye would be cleared in this firſt, why we meddle in theſe matters? To this we humbly offer you a very briefe account in this place, having ſpoken largely unto it in the ſecond part of our Preface, and firſt leaves in the firſt, and ſixt Sections.
1. We have, through unſpeakable grace, our fellowſhip with the Father, and with His Son Jeſus Chriſt; And Goſpel Communion one with another: And, bending towards Church-order, as the Head and King thereof, hath taught us in His Goſpel, we are to hold it out from His Word, having a lowde Call ſo to doe, That our workes are wrought in God, in the power and ſtrength of God; at the Command and by the Authority of God; And that we are not afraid of the light, but readily offer our ſelves & our workes unto it; to the ballance, or to the touchſtone, not doubting but they ſhalbe found weight & right; And that our practiſe ſhall be found regular according to Gods Word in all things ſo farre as the Father of lights hath been pleaſed to Communicate of His light unto us, from which we would not decline willingly an hairs breadth for all the worlds good: for ſhould we doe ſo, we ſhould live, not, (which is charged againſt us by one amongſt you) by faith in Church-order, but by fancy. The matters we have been queſtioned about, are here debated on in the foure firſt Sections; wherein we humbly give our opinion, and tell our perſwaſion as we ſtand fully ſatisfied in our own mindes, who muſt live by our own Faith, Rom. 14. 5. 23. We will onelyonly repeate what hereafter wee have ſaid to this our undertaking; we have been, if we may ufe that Perſian word, angariati; Compelled to doe, as now we have done.
2. In the ſecond place, it is likely ye would have our Reaſon, wherefore we appeale to you? It was becauſe we were not willing to ſtand to the Umperage of one ſingle perſon among you, for though with us it is a very ſmal thing, that we ſhould be judged of him, or of mans judgement; Yet he being of the ſame judgement, in point of free admiſſion to the Lords Table (ſo he hath declared himſelfe) with Mr Hums: that unworthy man, whom the Lord God we feare in his righteous judgement hath given over to a minde voyde of judgement. Therefore we have made our application to you, beloved in Chriſt, who can ſo well remember, we muſt all appeare, before God, give to Him an account of our doings, to whoſe judgement, in His owne matters, we all appeale now, for to that we muſt ſtand anone after. We would adde to this ſome particulars more, for the further clearing our ſelves, and our undertakings unto you. And
1. We would ſpeake two things (which were omitted in our Preface to the firſt Section) (1) To that remote right an Infant hath to Baptiſme borne of wicked parents. The judgement, you know, of Divines very Learned, & godly, and poſſibly your own judgement alſo. To this we tell our perſwaſion, and our Faith, That a parent notorious for his Deboiſery may Cut-off himſelfe & his poſterity from all Church priviledges, as well now as formerly it was: When Iſmael a member of the Church & Circumciſed, grew to a prophane mocking of Iſaac, he was caſt-out of the Church as unworthy to continue in that holy fellowſhip, Gen. 21. 9, 10, 11, 12. And Eſau his Fathers darling being very indulgent to him; yet for his prophaneneſſe, deſpiſing his birth-right, the hand of God cut him off from the inheritance both of the birthright, and of the bleſſing. Whence it was, That he was deprived of Church-fellowſhip, and his poſterity deprived both of Church-fellowſhip and of the ſeale of the Covenant. And ſo Jeremiah reckoneth-up Edom among the Nations uncircumciſed, Jer. 9. 26. It is our perſwaſion as we finde it made out by others, That a Debauched parent may caſt himſelfe out of the Church now, and from all priviledges of the ſame, as ſoone and ſooner now under this Goſpel light, than they did under the Starre-light of the Law. And (2) Thoſe godly Miniſters, that doe admit all Infants to Baptiſme upon account of that remote right there-unto, when they ſpeake de jure what ought to be, (as he that hath ſpoken laſt, hath ſpoken much that way) they ſpeake, as he, very ſafely and holily, Children of Beleiving Parents ſhould be admitted to Baptiſme. But when they ſpeake de facto, what is done, and allowed off to be done, here they walk at large, and give more Liberty, than, we humbly conceive, the word of God, gives them. But howſoever, if they can ſatisfie their Conſciences in a larger latitude, they will not, we hope, judge others that cannot ſo doe; Conſcience being ſuch a tender thing, and cannot be forced no more than a parable ought to be.
2. We have ſpoken ſomewhat Confidently againſt free admiſſion to the Lords Table, as they uſe to doe who are perſwaded, they have truth on their ſide; and the word of truth to warrant what they ſay. And indeed the more arrogantly Mr Hums: hath ſpoken to maintaine the Affirmative, the more confidently we have ſpoken in maintenance of the Negative: for why ſhould not we be as bold for our Lord Chriſt, as he is, beyond all expreſſion, ſhameleſsly bold againſt Him. We are perſwaded in our ſoules, That the Lord of glory hath written in ſo faire and legible Characters, who are, and who are not to be admitted to His table, that He who runs may reade. We have heard of a Godly man, that ſaid to a wanton Lady (complaining of the darkneſſe and obſcurity of the Scriptures, though too well acquainted with the works of darkneſſe) what more plaine than this Madam, ſaid he? Thou ſhalt not commit Adultery. So indeed we may ſay, what more plaine that this, If thou take forth the pretious from the vile, thou ſhalt be as my Ier. 15. 19.Mouth; Let them returne unto thee, but returne not thou unto them. What more plaine then this? They ſhall teach my people the difference between Ezek. 44. 23.the holy and prophane; and cauſe Men to diſcerne, between the uncleane, and the cleane. And what more plaine then is the complaint of the Lord againſt thoſe Preiſts, who did not doe according to their Charge? Her Preiſts have violated my law; and have prophaned my holy things: how ſo? They have put Ezek. 22. 26.no difference between the holy and prophane, neither have they ſhewed difference, between the uncleane, and the cleane. What more plaine then this? If any Man that is called a Brother be a Fornicator, 1 Cor. 5. 11. 2 Joh. 10.or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with ſuch an one no not to eate. Such groſſe ſinners are no more to be ſuffered in Holy Aſſemblyes, then ſwine in your garden, than toads in your diſhes, than dead flyes in a box of ointment (to uſe worthy Mr Burgeſſe his gloſſe upon that Scripture) What more plaine than this? Ye cannot be 1 Cor. 10. 21.partakers of the Lords Table, and the Table of Devills. What more plaine then this? What fellowſhip hath righteouſneſſe with unrighteouſneſſe? What communion hath light with darkneſſe? What Concord hath Chriſt with Belial? or what part hath he that beleiveth with an Inſidell? And what agreement hath the Temple of God with Idolls? 2 Cor. 6. 16, 17.Ye are the Temple of the living God, as God hath ſaid, I will dwell in them, and walke in them; and I will be their God, and they ſhall be my people; Whereſore Come out from among them, and be ye ſeperate ſaith the Lord God, and touch not the uncleane thing. What more plaine than all this; and this which followes. There ſhall in no wiſe Revel. 21. 27. 22. 15.enter into it any thing that defileth. Without ſhall be dogges. Ye know what the Learned ſay of thoſe Scriptures. All agree, we thinke, That the houſe of God, the Church of the living God muſt be kept cleane by the Stewards there of.*Leg. Aug Martor. in Revel. 11. 1, 2.
Thus we have beleived; and thus confidently we have ſpoken in all things where we obſerved the Spirit with the Word going before us; and herein we appeale to you, as to the Truth of theſe matters reſolved in the Negative we may erre, as weake ſimple men uſe to doe; but this we can ſay, we doe not erre in our hearts; if we erre, It is as a wearied traveller may doe, he erreth in his way, but ſore againſt his will, and thankes him heartily, that will tell him he is out of the way; and points him to it. And
3. We hope, we have not done that which we abhorre to doe, made the leaſt reflection of Diſhonour upon you, or any of your brethren of the Presbyterian way. Some one of us have read their bookes, wherein they declare their Steward-like care to keep the Table of the Lord from prophane mixtures. And what they have ſpoken with the mouth, and declared with their pen de jure what ought to be, we would hope they performe with their hands, de facto, that is, they practiſe accordingly, as they ſtand cleared in their judgements they ought to doe. Yet
4. We cannot ſee, how the Godly Miniſters can anſwer their God, or their own Conſciences, when they can maintaine fellowſhip and keepe Communion with ſuch as they judge not godly, being of their owne opinion and in their way; And not maintaine fellowſhip (it is cleare ſome of them doe not) with ſuch as in charity they judge godly, becauſe they are not of their opinion and in their way. Idem eſt motus ad Imaginem, & ad rem. Ariſt. Qui amat ſuprd, amat infrd upon, 1 Joh. 5. 1.A godly man loveth all that are godly; and thoſe moſt, that moſt excell in godlineſſe, in them he delighteth, with them he converſeth, them he honoureth. Sicut ſe habet ſimplitèr ad ſimpliciter, it à magis ad magis, If Godlineſſe be the reaſon why we love, then the more godlineſſe, the more love.
5. We can ſpeake this clearely, though we are divided from ſome in our opinions, yet not from any in our affections, how different ſoever unto us in their judgements. We love him, and them dearely, we oppoſe in theſe following matters heartily. We can ſay, and doe, as we ſay, love Mr Hums: though we doe not diſlike only, but loath his—Scrible as we ſhould doe ſin or hell it ſelfe. For ſurely the ſinne of Diviſion is the greater, when we make Religion to Patronize it. It is the manner not of a few to divide from one another, under a pretence, as if they made it Religion to bite and devoure one another. Surely this virgin is forced, for there is nothing more contrary to the Name or nature of Religion, than to cauſe or further-on diviſions. Dictam eſſe Religionem, quod quaſi in faſcem Domini vincti & religate ſumus dixit. Hieron. By Religion we are made Gods bundle, firſt tied to Him, then one to another.Religio à religando, The name caries ſtrong union with it from binding us againe to God, and to one another, after we were divided from Him by our ſinne. We hope, we ſhall be found all along ſo farre from doing that, which Nazianzen Orat. 12.condemnes in pleading for the Truth, bely one another; we are faſtened to Chriſt, yet looſened our ſelves; we are for peace, yet we fight one with another; ſo far from this too ordinary among Chriſtians (as if that were the way to maintaine Truth) that we ſhall not let a rude word paſſe from us. Yet if any ſhould ſound that way, or be miſtaken rudely for Cuttingly, (we Engliſh it ſharply,) Let it be underſtood as it is meant and intended, ſpoken againſt Mr Hums: onelyonly, (againſt whom we could ſharpen our words, as Paul did his againſt Elimas, Acts 13. 9, 10.) and thoſe that are fully of his way and judgement, and this after they had read his (how loth we are to call Books, obſerving, That great Philoſopher, and Learned Lo: Verul: denies that name to things of that make, having neither reaſon, nor honeſty to patronize them, And ſavouring worſe in the Noſtrills of all the Godly, we thinke, than doe the worſt excrements of the Dragon) whereby that rude man, juſtifies his way, and in ſo doing hath dealt rudely with our Lord and Maſter in heaven, blaſpheming His practiſe with His Saints, when he tabernacled on the earth.
6. If it be objected againſt us, That (1) we cenſure the writings of the Learned and godly; we humbly reply no; we cenſure them not, we bring the writings of men (in reference to ſet formes of prayer) to the Scriptures of God, the duty of every man, laying them in that ballance, and trying them by that touchſtone, whether they hold weight, and proove themſelves Gold. Thoſe more Generous Eereans might have truſted Paul as ſoone as any man alive, That he would not ſpeake a word, which wanted a graine of weight, yet their eares (a pair of ballances in the Hebrew) would weigh the words of Paul, though He had an infallible Spirit, and ſpake by inſpiration immediately from heaven; Auditus & Intellectus, hearing and underſtanding ſhould goe together; and that each may doe its proper worke, our eare muſt try mans words, not taking them-up upon Truſt. Indeed what the Lord God ſpeaks once, we ſhould heare twice, without more to doe, onelyonly to doe it in our lives, as thoſe uſe to doe, who have heard God ſpeake with the ſenſitive eare of their bodies, and the intellectuall eare of their ſoules; and ſo what He ſpake once, they heard twice.
And, if it be ſaid in the ſecond place, that we doe unbecoming our meane Condition, when we take upon us to adviſe and Councell our betters; Let it be obſerved, That our Counſell is pointed to them onelyonly before mentioned; and theſe have as much need of it, as any perſons ye or we know in all the world. Yet ye ſhall finde, we hope, this Counſell is given in much love. And if it be ſo taken, all will be well, though it be a Reproofe, which is good Counſell made keen and ſharpened; and not a hairs-bredth from our Rule; Them that ſinne, ſaith the Apoſtle, 1 Tim: 5. 20. (ſcandalouſly and to the offence of others, as Mr Humps: hath done, and as doe all that are in his way) Rebuke before all, that others alſo may feare. We would adde hereunto, That we know no other way to manifeſt our Love openly, but by open Reproofe; Open Rebuke being better then ſecret Love, Pro. 27. 5. And to hate a brother, and not to rebuke him, are equivalent expreſſions in that Law, Levit. 19. 17. we are aſſured we have not brought a railing accuſation againſt that Railing man; for ſo we ſhould not have done, had we contended with the Devill. But ſo he hath done with worthy Dr Drake, taking his Lords part againſt that Scrible, wherein he blaſphemeth his Lord; and then what wonder if he raileth upon his ſervant.
7. We have but two words more, and then we have done. If ye finde Art wanting here all along (It were a wonder ye ſhould not, if you daine to looke through any part of it) it is a ſmall want; and not unbecoming us to ſpeak like our ſelves. We love the Cauſe dearely we here maintaine, relating as we judge, ſo nearely to our Lord Chriſt and his people. It is better to be ſtraightned in expreſſion, than in affection. If there be much of heart, it matters not how little of Art there be: for what ſome men moſt admire, God leaſt regards, as that uſefull man ſpeakes Mr Venning.after his manner; It is good to be zealouſly affected alwayes in a good thing. Zeale without knowledge wants eyes; knowledge without zeale wants feete. If it makes way at all, it is after a ſnayles pace, coldly, heavily, dully. We doubt not to anſwer that man, that ſhould ſay to us as Eraſmus to Luther, You are hot like fire; as Luther anſwered Eraſmus, You are cold like froſt in Gods matters. We are perſwaded Zeale is more wanting all along than is knowledge, though there may be a want alſo; and we well know what is the cauſe of that want of zeale we meane; For they that warmed their hearts at the Fire of Gods love, thinke zeale it ſelfe to be Coldneſſe, and Fruit fullneſſe to be barrenneſſe, as ſaid holy Sibbes.
8. If our prudence be queſtioned here, no great matter neither, If having leſſe of the Serpent, we have more of the Dove. I deſire ſaid Luther in his Epiſtle to his freind Gerbelius, to approve my ſelfe a faithfull ſervant of Chriſt and His Church, if I cannot be a prudent one.
Drawing up to a cloſe, we would only adde this, our only deſire in reference to what we have ſpoken of our ſelves, here or hereafter ſhall ſpeak (for ſo we are compelled) That it may be underſtood ſpoken not ſo much to ſhew what our Attainments are in the things of our Lord, as what in deſire and endeavour, we would attaine unto. But ſpecially, That it may be underſtood of them all over the Nation, who walk with a right foote in a Goſpel way.
We will cloſe our Letter unto you, and with you all, if it may be, in Pauls words, we thinke, we can ſpeake them heartily. God is our record, how heartily we long after you all in the bowells of Jeſus Chriſt. And Phil. 1. 8, 9, 10, 11. Strive we with God in prayer for one another, and we ſhall not ſtrive in anger one againſt another.this we pray, That your Love may abound yet more and more in knowledge, and in all judgement. That ye may approve things that are excellent; that ye may be ſincere, and without offence, till the day of Chriſt, Being filled with the fruits of righteouſneſſe, which are by Jeſus Chriſt, unto the glory and praiſe of God. Amen.