Reply If Lot Job c. were not circumcised there is not the like reason for Circumcision and baptisme in this particular Answ The force of the consideration doth not depend upon the likenesse of reason betweene the persons to be circumcised and baptized in every respect but in this that as Circumcision and the Passeover were given onely to visible members of that instituted visible Church and therefore so in this case of baptisme and the Lords Supper now therefore if you could alledge many more different reasons betweene Lot Job c. that were not circumcised and those not to bee baptized it would little availe in the case but wee shall consider your differences particularly Reply First If ever circumcision was appropriated to Abrahams family and might not be communicated to other visible beleevers it was in the first institution but in the first institution of baptisme it was not so observed that beleevers should bee gathered into a Christian Church and then baptized Mat. 3.7 John baptized such as came to him confessing their sinnes the Apostles baptized Disciples such as gladly received their doctrine c. Answ There is no such disparity in this as is objected for Abrahams family was in Covenant before Circumcision was given onely the Covenant was more fully explained and confirmed and so when John baptized hee baptized the members of the Jewes Church in Covenant before to whom hee was sent to turne the heart of the fathers to the children c. and to prepare a people for the Lord and baptisme was then given to the Church of the Jewes with reference to so many as would receive the doctrine of John concerning repentance and remission of sinnes by faith in the Messiah now come amongst them and therefore Christ himselfe and his Disciples remained yet members of that Church Secondly Though the visible Kingdome of Christ was not yet to bee erected in Christian Churches till after Christs death and Resurrection whereby hee did put an end to the Jewish worship and therefore no Christian Churches could bee gathered by John yet there was a middle state of a people prepared for the Lord gathered out of the Jewish Church which according to that state were made the Disciples of John by solemne profession of their repentance or conversion to God and acknowledgement of Christ the Lambe of God already come to whom the seale of baptisme was appropriated As for the instances Act. 2.37 c. and 8.37 and 10.47 48. they are spoken to before in the first consideration Reply Secondly Lot Job c. were not bound to joyne to Abrahams family and bee circumcised but now all visible beleevers are bound to seeke baptisme in an holy manner Answ First This difference makes little to the point in hand it is enough that all that would be circumcised were bound to joyne to that Church and so now Secondly in after times no doubt every true proselyte fearing God was bound to joyne to that church as well as now and if now all visible beleevers be bound to professe their faith and seek baptisme in an holy manner why should they not bee bound to joyne to some visible Church and seeke it there as well as of old yea where should they professe their faith but in the visible Churches as the Proselytes of old did Your third difference is oft pressed and answered before Reply Fourthly If Circumcision bee appropriated to the family of Abraham it is because that Covenant was peculiar to Abrahams posterity namely that Christ should come of Isaac but baptisme is the Seale of the Covenant of Grace without peculiarity or respect Answ This difference is of little moment neither will it hold for first though that and other promises had a speciall eye to Abrahams family yet Circumcision sealed the righteousnesse of faith Rom. 4. to them being in visible Covenant with the Church as baptisme now doth Secondly this peculiar respect you speake of no way hindereth the joyning of many servants to Abrahams family and Covenant nor any proselytes to the Church afterward of any nation no more then now in respect of baptisme Thirdly the true reason was because although the Covenant was made with others yet not established nor enlarged towards them and hence if they would partake of such a Covenant they must joyne in this which also is the glory of the rich grace of Christ shining forth in Church-Covenant with all that will become a people to him to this day The first difference is answered in the first and second CHAP. IX Consid 4. Reply TO the fourth consideration first Men are capable of Church censures either as having power to dispense them or as being subject unto them c. In the second sense many are capable of Church priviledges who are not subject to Church censures as the children of Christian Parents are capable of baptisme and approved members of any true Church are capable of Seales in other Congregations amongst you who are not subject to the censures of the other Congregation spiritual Communion in publike prayer whereof visible beleivers not in Church order are capable but not subject to common censures in your sense Answ This distinction is needlesse our meaning is plaine in the second sense and therefore wee say nothing to what is objected against the first To the instances objected against the proposition in the second sense wee answer first concerning the Infants of Church-members they are subject to censures whensoever they offend the Church as others are though so long as they live innocently they need them not Secondly Members of any true visible Church are subject and so capable of censure though not in another Church which is not in in the proposition 2. Also they are capable of censures mediately by and in that other Church if they there offend for that Church may admonish and prosecute the admonition in the Church to which they belong and refuse society with them if they repent not which cannot bee said of such as are not members of any visible Church who cannot be prosecuted to excommunication in any place Thirdly Publike prayers of the Church though they bee an ordinance of Christ and the Church have a speciall Communion in them in which respect others do not share yet they are not a priviledge or peculiar ordinance wherein none but the Church may share for an Heathen or Infidel may hear the word and joyne in the prayers being cultus naturalis saying Amen unto the same which cannot be said of seales and censures being cultus institutus Reply Secondly A Person baptized is not baptized into that particular Congregation onely but into all Churches and in every particular Church hath all the priviledges of the baptized person and so to be esteemed of them Now the privilâ—…dge of the baptized person walking in the truth and able to examine himselfe is to bee admitted to the Lords Supper as all circumcised persons had right thereby to eate the Passeover in any
ordinances of Christ and priviledges of a Church which the other have not being out of that order of Christ prescribed in the Gospel in which order of a visible Church visible ordinances are to be dispensed as hath been proved before Reply If a Synod consisting of sundry members of particular Churches met together in the name of Christ about the common and publike affaires of the Churches shall joine together in prayer and Communion of the Supper we can see no ground to question it as unlawfull although that assembly bee no particular Congregation or Church hath no Pastour over them c. Answ That such an assembly may pray together is no question for every family may doe so and that they may receive the Supper also in a right order wee deny not for meeting where there is a particular instituted Church they may have Communion therewith in the Supper being many as well as few but whether they may as a Church being no politicall body but members of many Politicall Churches administer Church ordinances proper to a Church wee would see some reasons before wee can judge it lawfull so to doe for though some doe account such a Synod Ecclesia orta yet not properly such a Church as hath Ecclesiasticall power authority and priviledge belonging thereto they may consult and doctrinally determine of cases of that assembly Acts 15. but further to proceed we see no rule nor paterne Besides if such an assembly of many Churches may administer Seales why may not any other assembly of Church members or Ministers doe the same and so this power will be carried without limitation we know not how far if they once depart from a particular Church CHAP. VIII Consid 3. Reply TO the third consideration this whole reason as it is propounded makes onely against it selfe who ever thought that the Seales were not proper to confederates or the Church of God of old visible beleevers in the Covenant of grace were of the visible Church and in Church order according to the dispensation of those times though not joyned to the society of Abrahams family to exclude Job Melchisedeck c. because not of the visible Church is welnigh a contradiction and so to debarre known approved Christians c. Answ That this reason makes not against it self Mr. Ball himself hath cleared when he stated our consideration truely in the words following as will appeare however here he somewhat troubles the waters needlessely that the ground may not appeare for there is nothing in our answer which deny Melchisedech Job c. to bee of the visible Church according to the manner of those times indeed wee instance in them as persons under the covenant of grace not mentioning their membership in family Churches as being enough for our purpose if they had not right to Circumcision by vertue of their right in the covenant of grace except they joyned to the Church at first in Abrahams family and so after to the same Church in Israel and the more speciall Church relation in Abrahams family was required to Circumcision the stronger is the force of our reason not the weaker For so much the rather it followes that seales are not to bee dispensed to beleevers as such though visibly professing the faith except they joyne also to such a forme of the visible Church to or in which the seales are instituted and given Reply The true and proper meaning of this consideration is that as Circumcision and the Passeover were not to bee dispensed to all visible beleevers under the Covenant of grace but onely to such as were joyned to Abrahams family or the people of the God of Abraham no more may Baptisme and the Lords Supper be administred now to any beleevers unlesse they be joyned to some particular Congregation Answ These words rightly stating the consideration wee leave it to any indifferent reader to judge whether any way it make against it selfe or whether there was any cause first to darken it as was done in the former passage Reply The strength of it stands in the parity betweene Circumcision and Baptisme but this parity is not found in every thing as your selves alledge To unfold it more fully wee will consider three things First wherein the Sacraments agree and wherein they differ Answ It matters not in how many things the Sacraments differ so they agree in the thing questioned and though wee might raise Disputes and Queries about some particulars in this large discourse upon this first head yet seeing here is a grant of the parity in the point now questioned viz. Concerning the persons to whom Circumcision and Baptisme doe belong wee shall take what is granted and leave the rest For thus it is said Circumcision and Baptisme are both Sacraments of Divine institution and so they agree in substance of the things signified the persons to whom they are to be administred and the order of administration if the right proportion be observed Now that we hold the right proportion in the persons may appearâ—… First in that as was granted Circumcision sealed the entrance into the Covenant but this Covenant was not simply and onely the Covenant of grace but that whole Covenant that was made with Abraham whereby on Gods part they were assured of many speciall blessings whereof Lot and others not in this Covenant with Abraham were not capable and whereby Abraham his seed and family were bound for their part to be a people to God and to observe this signe of the Covenant which others in the Covenant of grace were not bound to Answ Secondly as is granted it was Abraham and his houshold and the seed of beleeving Jewes that were the persons to bee Circumcised and therefore not visible beleevers as such for then Lot had been included so by right proportion not all visible beleevers as such but such as with Abraham and his family are in visible Covenant to bee the people of God according to the institution of Churches when and to which the seale of Baptisme is given and therefore as all family Churches but Abrahams being in a new forme of a Church were excluded so much more such as are in no visible constituted Church at all Reply Secondly As for the proposition it selfe certaine it is Circumcision and the Passeover were to bee administred onely to the visible members of the Church i. e. to men in Covenant professing the true faith but that in Abrahams time none were members of the visible Church which joyned not to Abrahams family wee have not learned Answ The proposition wee see is granted yet it is obscured divers wayes to which wee answer First whereas it is said these members of the Church were men in Covenant professing the true faith True but where not in any place but in the Church of Abrahams family and so after in the Church of Israel Secondly what faith not onely faith in the Messiah for life and salvation but withall faith in the promises made to
had and answered oft before In a word there cannot bee the like reason no not in respect of that other Church who may in a due order of Christ persecute the censures against them though not compleatly amongst themselves which cannot beâ—… said of such as have not joyned themselves to any Church and therefore wee deny tâ—…at the Apostles reason was because they were without to Corinth but without to all Churches Reply Thirdly The fornicators of this world doe they not explaine whom the Apostle pointeth unto by the title of being without Verse the 10.11 such as had not received the Covenant of grace Answ Wee nâ—…ver thought otherwise but that the fornicators of this world and the heathen are most properly without in the Apostles sense but if our words bee observed that in a certaine respect or as our words are in regard of visible Church communion such as are in no Church society are said to bee without what great offence have wee given For first is not a godly man if justly eâ—…communicate without in this sense Secondly doth not the Apostle Iohn expresly call them without that forsooke the fellowship of the Church 1 Iohn 2.19 saying they wâ—…nt out Thirdly were not the Catechumâ—…ni of old in this respect without and the lapsed in times of persecution and the likeâ—… who in those zealous and severe times of Church discipline were not onely said to bee without but stood without though weeping and praying as penitents at the Church doores sometimes for two or three yeeres and after this degree of preparation for entrance into the Church which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were three more before they were received to the Lords Supper which severity though wee approve not yet it may mollifie the mindes of the godly learned that are apt to bee offended at such a word from us Fourthly our Saviour himselfe expresly saith and that not onely of those of no Church but such as were even of the visible Church and his ordinary hearers that many of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or men without and therefore this application of 1 Cor. 5.12 need not bee called insolent or raise such an hubbub abroad as wee perceive it doth Reply Fourthly Church order is necessary wee deny not but that a man should bee a constant set member of a particular society by Covenant to make him a member of the visible Church or to give him title or interest to the publike order this is not taught of God This is but a bare denyall of the position it selfe but what is meant by publike order wee know not or where the order of Christ which is granted to bee necessary can bee found but in particular Churches wee are yet to learne neither is it anywhere taught in this Reply and wee would gladly learne how that Church should orderly deale with such a man in case of offence that is of no particular Church Reply Fiftly Paul divides all men into two rankes the first and greater without the last and lesser within but that believers c. and their children should be reckoned without we read not in any Scripture but in Scripture phrase hereticks themselves are within 1 John 2.19 1 Cor. 11.19 Answ All that is said in this objection except the last clause is but a repeated deniall of the conclusion in other words to the objection about Hereticks within wee grant they are within till cast out or gone out of the Church 1 John 2.19 and if gone out how are they within and so if an orthodox professor will frowardly forsake all Churches and live alone or among the heathen how is hee within we speake onely in generall Reply Sixtly This hath not beene beleeved in the Church Answ Wee are not bound in every thing to be of the Churches faith and what wee have said before may satisfie here Reply Seventhly Without are Dogs c. Rev. 22.15 not such as are faithfull holy c. Answ True properly such are without not these yet in some respects as hath been said others also may be without as such as forsake the Church c. as was before said more fully Reply Eighthly They that are without in the Apostles sense are Aliens from the commonwealth of Israel strangers from the Covenant of promise having no hope and without God in the world but we hope you will not passe such rash censure upon the brethren who bee not gathered into the society as set members Answ To say some beleevers may bee without in some respect is farre from such a censure the Scripture saith of Israel in their corrupâ—… estate and defect of the Ordinances of God that they were a long time without God without Law without a teaching Priest yet that hard expression doth not equall them with the heathen much lesse to say some beleevers are without the visible Church in regard of visible Church communion and wee judge no otherwise of such then of our selves when wee were in the like case Reply Ninthly 〈…〉 shall â—…ee without 〈◊〉 that is not 〈…〉 of the particular combination 〈…〉 reformed Churches that ascribe the 〈…〉 and not to the community and some amongst 〈…〉 also And therefore wee 〈…〉 approved Christ 〈…〉 are either without or not capable of Church censures if they offenâ—… though no set members for 〈…〉 themselves 〈…〉 ordinances for a time and 〈…〉 â—…ffending 〈◊〉 Answ This objection hath no colour without extreame straining of our application oâ—… 1 Cor 5 1â—… seeing 〈◊〉 never limited the position to Churches of the same judgemenâ—… or in like degree of order to ours it is onely a forced 〈◊〉 which is cast upon us but wee can 〈…〉 our brethren â—…andâ—… neither doe we know any Church oâ—… 〈◊〉 that 〈◊〉 the power of the Keys to the Presbytery or Classiâ—… excluding the community amongst us Secondly for that objection that such puâ—… themselves under the ordinances of Christ for the time if with profession of faith and subjection to the government of Christ they desire seales it is something but that the 〈◊〉 deâ—…iâ—…ing of seales doth include such a subjection in it selfe being 〈◊〉 for this or that act of administration wee cannot understand but let this bee really made good that defiting seales it being a way that subjects themselves to the Church as members and the case will bee issued being understood of such approved Christians as the position speakes of Lastly to proceed against such as aâ—… not members or of another Church as with an offending member of our owne is not much unlike the proceedings of Victor in his contentious time or may sow the seeds of such usurpations which wee leave to the godly wise to consider of Reply Tenthly If upon good reason a passage of Scripture can bee cleared to prove that for which it was never alleadged by any writer wee are not to except against it for want of mans testimony onely in such cases our reasons must bee convincing but for the
of God and where there is a Covenant there is the people of God c. Answ This assertion seems to us very strange to fall from that reverend and learned Author being a foundation of many inconveniences and absuâ—…dities and tending to overthrow the order of Christ in his visible Churches For First if this be so that every Society in Covenant with God be the Church of God then men may set up as many Forms of visible Churches as they please if the people be in Covenant with God visibly at least the Archdeacon with his Commissary Priests Churchwardens c. being in Covenant with God are a true Church So the Diocesan Bishop in his Cathedrall with his Clergy or any such Assembly are the Church of God or what other form-soever men will devise may goe for the Church of God and to them belong the seals and you may as wel say discipline and all Ordinances of God if they bee the true Church Secondly upon this ground every company of godly Christistians in Covenant with God meeting in fasting prayer c. are the true Church of God and to them as such the sealâ—… belong and sending for a true Minister of the Catholick church they may have Baptism and the Lords-supper administred and by the same reason discipline also yea if but two or three as you say being in Covenant with God meet together in their travail at an Inne c. are the Church of God especially every Christian family iâ—… the Church for they professe the entire faith joyn daily in prayer and thanksgiving receive the truth of God to dwell amongst them are in some measure obedient unto the commandâ—… of God and in Covenant with God And therefore being the Church of God why not call for a Minister and have seals ordinarily dispensed to them Thirdly upon this ground a company of Christian Women in Covenant with God are a Church to whom the seal â—… belong and who sees not how all orderly dispensation of Gods Ordinances and the whole order of visible Churches in the Gospel would be overturned by this assertion We verily beleeve this Author was far from admitting these things but the Position it self will unavoidably enforce the same Neither can we impute this assertion to any inconsideratenesse through heat of disputation For if any shall maintain the personall Covenant of people with God to be sufficient to constitute visible Churches and not admit a necessity of a more publick or generall Covenant explicite or implicite whereby a company of Christianâ—… are made one people joyning in one Congregation to worship God in his holy Ordinances and walk together in his wayâ—… they must of necessity acknowledge every Society in Covenant with God to be a Church as here is said and therefore admit all forms of Churches and all Families c. to be Churches and so bring in the confution objected which we desire may well bee considered All your Arguments stand upon that ground of personall covenant with God which is too weak to bear up that conclusion to make all such visible Churches to whom the seals belong as the absurd consequences thereof shew These Reasons and the Scriptures in the margent some of them will prove them fit matter for visible Churches and that they have a remote right unto the seals of that Covenant which we grant but they will not prove every Society of such to bee true Churches having immediate right to have the seals dispensed unto them Reply Fifthly If it be graâ—…ted that the seals are the prerogative of particular visible Churches known and approved Christians amongst us are members of such Churches and so to be esteemed amongst you c. and every visible beleever professing the pure entire faith admitted to the right and lawfull participation of the sacraments is a visible member of the true Church if he hath neither renounced the Society nor deserved justly to be cast out by excommunication or Church censure c. And if known and approved Christians members of our Churches comming to New-England shall desire to have their children baptized or themselves admitted to the Lords-supper before they be set members amongst you we desire to know upon what grounds from God you can deny them if you acknowledge our Churches Ministery and Sacraments to be true as you professe and the members of the Church be known and approved orderly recommended unto you Answ We grant all this here expressed for the substance however some reasons spoken unto before intermixed we passe over and to your question we frame a ready answer from your own words For first you grant that if such members have renounced that Society wherein they did partake of the seals they are not to be reputed members of it and this is generally the case of all approved Christians among us who though they doe not so renounce the Churches that bare them and gave them suck as no true Churches yet seeing they were grown so corrupt many ways as they could neither enjoy some needfull Ordinances nor partake in those they had without sin they have therefore renounced and forsaken all further communion with them and membership in them and so by your own grant neither themselves nor the Churches here can take them as members of your Churches to receive them under that respect Secondly if any yet have not so far renounced those Churches they belonged unto yet they are not orderly recommended unto us which also you grant ought to be and indeed otherwise we may oft receive persons justly excommunicate or such as are no members of Churches any where or otherwise under great offence as frequent examples amongst our selves doe sheâ—…e though the Church may think well of such as offer themselves What else follows in this Paragraph is the same in substance and much of it in words also that we have answered before and therefore we passe it over and that of the Jewish Church we shall speak to after As for that you desire leave to set down and us to examine what may be objected against that we affirmed That the distinct Churches named in the New Testament were Congregationall Societies we shall consider as followeth Reply The number of beleevers were so great in some Cities that they could not conveniently meet in one place as one Assembly to worship God according to his will and for their edifying as in Samaria Jerusalem Antioch Ephesus Answ Although we expected not Objections in this case against the currant Tenent of our godly Reformers Baine Parker c. with whom we joyn and we might refer you to them for answer to this beaten Objection of the Prelates yet we are not unwilling to examine what is said in this digression The Argument stands thus If the number of beleevers were so great in some City as could not meet in one Assembly to edification then there was some other form of a Church besides Congregationall But so it was in Samaria c. Answ
be joyned to a Church Secondly when a worke of grace is required and desired of those who are to joyne to a Church the meaning is not as if wee allowed none to â—…ee of the Church but reall Saints and such as give demonstrative evidence of being members of the invisible Church for we professe according to the Scripture and generall doctrine of all reformed Churches what ever their practise bee that it is not reall but visible faith not the inward being but the outward profession of faith whence men are called visible Saints that constitutes a visible Church which faith so professed is called visible not in the judgement of certainty from such infallible signes of it as may demonstrate the hidden being of it within but in the judgement of charity which hopes the best â—… Cor. 12 7 in the weakest Christian and meanest profession even when it sometimes feares the worst and is not able at the present to convince the contrary Thirdly this judgment of charity concerning the truth of anothers profession or that which is called the worke of grace is to be regulated by the word which Christ hath left as a compleat rule not onely of faith but also of love and charity to guide both in their acts unto their ends and hence large professions and long relations of the worke of grace though full of exceeding glory when humbly and prudently made wee exact not rigorously and necessarily of all because the rule of charity directs us not so to judge because many Christians may bee drawne to Christ and have a seed of faith yet may sometimes not know it sometimes remember not the working of it sometimes through bashfulnesse feare want of parts nor not trained up under a knowing Ministery not be able to professe it so fully and clearely hence also to keepe out others from Communion out of groundlesse feares that all their profession might bee in hypocrisie wee allow not because no man in his charity is to bee ruled by his feares but by the word hence also to account any unfit for the Church because their hearts cannot close with them or because they like not their spirits speake not with favour or any such like principles and yet can give no rule or convicting argument from the word why thus they doe we thinke is rigour not charity regulated by the word for humane charity doth not make Gods Church but such persons which from God according to the rule of Gods charity is to receive and therefore the rule is to be attended here it is necessary to looke for a ground of certainty to faith but not for charity which cannot bee infallibly certaine of anothers estate and therefore upon a hopefull supposition that the premises their profession is true hopefully onely makes the conclusion The question â—…eing brought to this narrow it will here lye viz. First Whether profession of the worke of grace and faith be not required of those that enter into the Church Secondly With what profession of the worke of grace charity according to a rule is to rest satisfied The first wee thinke is writ with the beames of the Sunne for it is evident that neither the Lord in the Old Testament Exod. 19. or in the New Testament Acts 2. and in other like Scriptures did call for a profession of the Doctrine of faith onely but especially of the worke of faith for when the Lord promised to be a God to his people Exd. 19. Deut. 29. it was not with this condition if they did beleeve his word to bee true c. but if they will heare his voyce and keepe his Covenant which in a prepared people is a manifestation of a worke of grace So when the Apostles were required to goe preach to all Nations and baptize them and teach them looke as they did require such a faith as was saving he that beleeveth shall bee saved so upon the profession thereof they did receive them as also appeares Acts 2.38 which therefore could not bee of the doctrine of faith for that the devils doe and tremble and profane men of much knowledge may doe and yet unfit to bee received and therefore it was of the worke of faith and therefore Act. 8.37 Philip not onely requires faith but a beleeving with all the hearâ—… of the Eunuch and upon such a profession baptized him and hence the Churches erected by the Apostles at Corinth Colosse Ephesus c. are called Saints and sanctified of God in Christ Jesus c. How was it because debito and de jure onely they should be so then all who heare the Gospell though they reject it might bee called a Church for de jure they ought to be so Or was it because there were some that were truely such amongst them and so in concreto are called a Church and body of Christ not onely so for there may be some visible Churches of visible Saints and yet none among them of the invisible Church unlesse any will thinke that to bee of the Church invisible is essentiall to the beeing and title of a visible Church and therefore it was from their profession of saving faith which they maintained being a Church as it was required to the gathering into a Church John Baptist also though hee baptized none into a new Church and therefore might require the lesse yet as he really promised remission of sinnes by the Messiah so hee required that very faith and repentance which might make them partakers of this heavenly benefit and therefore if what hee required they manifested by their profession and confession of sinnes it was not onely to beleeve the doctrine of faith but a saving worke of faith which they held forth And therefore it is not an outward profession of faith according to a Creed which is required for then a Papist is fit matter for a Church nor willingnesse to heare the Word and receive the Sacraments for then heapes of prophane persons are to bee received into the Church but it 's profession of a worke and saving worke of grace which being ever required in the purest times is no novell invention of some more rigidly inclined in these things To the second with what profession charity according to rule is to rest satisfied Wee answer that there is a breadth in charity according to rule and profession of faith being but testimonium humanum or a mans owne testimony concerning himselfe therefore as in the most eminent profession potest sâ—…besse salsum there may bee hypocrisie latent it being no divine testimony so in the weakest profession of the worke of faith potest subesse verum idest there may be truth in the bottome hence man leaving all secrets to God the worke of grace wherewith charity is to be satisfied is one of these two First either with that which is onely verball and appeares to be false by conviction from the word Or secondly with that which appeares to bee reall which however it may bee false
professe their faith againe the visible Church being built upon this rocke Matth. 16.16 18. viz. Profession of the faith of Christ and lastly if there should be no necessity for such a profession yet if this bee desired of the people of God for the increase of their owne joy to see God glorified and Christs name professed and his vertues held forth and for the increase of their love to those that joyne with them why should it not be done before Saints which should bee done before persecutors 1 Pet. 3.15 What is now said we thinke sufficient to undermine what is opposed herein by others and may easily give answer to the three arguments of the learned Authourâ—… from the example of the Church of Israel John Baptist and the Apostles and so cleare up our practise and judgement to the world from the aspersion of our rigidum examen for which we are by some condemned but for further clearing we shall answer to the particulars Now to your Reasons more particularly against this from the Old Testament and the manner of entring and renewing Covenant then Answ Wee answer first when as you say they professing the Covenant promised to take God for their God to keepe the words of the Covenant and doe them to seek the Lord with all their hearts to walke before him in truth and uprightnes this implyeth a profession of a worke of grace Secondly They did not immediately enter into Covenant but the Lord was long before preparing them for it for they were humbled much in Egypt in so much as their sighings came up to God Exod. 2.23 24 25. They had seene the glory of God for their good against Pharaoh and all that Land by many miracles they had Gods visible presence in the Cloud were instructed by Moses concerning the Covenant of grace made with them in Abraham they were mightily delivered at the Red Sea so that they beleeved Moses and feared the Lord and sang his praise Exod. 14.31 Psalme 106.12 They were also instructed againe concerning the Covenant and were to sanctifie themselves three dayes legally which was for spirituall ends and of spirituall use Exod. 19.10 and thus being prepared as fit matter for Covenant they then entered thereinto And they were all of them for ought we know thus externally and ecclesiastically holy though many were internally stiffe-necked blind and prophane And for our parts we desire no more then such a preparation in some worke of grace if appearing though not indeed reall as may make way for Church Covenant among a people now as we see was then Reply When John Baptist began to preach the Gospell and gather a new people for Christ he admitted none but upon confession of their sinnes but we read of no question that hee put forth to them to discover the worke of grace in their soules or repelled any upon that pretence that voluntarily submitted themselves Answ Though the Scripture record such things very briefly else the world would not have contained the Bookes that must have beene written as John speaketh yet he that advisedly considers the case may see the profession of a work of grace in all that were received by John to his baptisme First John was sent with the Spirit and power of Elias to turne the hearts of the fathers c. to cast down every high hill c. Secondly His baptisme is called the baptisme of repentance for the remission of sinnes Mark 1.4 Thirdly confession of sins is ever put for true repentance when there is a promise of pardon made to it Prov. 28 1â—… 1 John 1.9 and therefore when he requires confession of sins was it without remorse or sorrow for it was it not with profession of faith in the Messiah which he pointed unto Joh. 1.29 and required with repentance Act. 19.4 Fourthly did not hee fall upon the Pharisees with dreadfull thundering of Gods judgements for comming to his baptisme without conversion of heart and fruits meet for repentance Mat. 3.7 and this Luke saith hee preached to the multitude Luke 3.7 and whether any were received that embraced not that Doctrine and shewed the same in their confession viz. that their hearts were humbled and that the renounced their high thoughts of their priviledges of the Law c. and professed amendment fruits meet for the same it will be hard for any to prove and thus much is evident on the contrary that Pharesees Lawyers distinguished from the People and Publicans rejected the counsell of God in not being baptized of him and what counsell but that wholesome doctrine of John Luke 7.29 30 Lay all these together and let any whose thoughts are not prepossessed with prejudices say whether this confession was not such a profession of faith and repentance which a discerning charity ought to take for a worke of grace Reply It appeares many wayes that when the Apostles planted Churches they made a Covenant betweene God and the people whom they received But they received men upon the profession of faith and promise of amendment of life without strict inquiry what worke of grace was wrought in the soule so in after ages c. Now the profession at first required of all that were received to baptisme was that they beleeved in the Father Sonne and holy Ghost This was the confession of the Enâ—…uch when he was baptized I beleeve that Jesus Christ is the Son of God Answ Wee cannot but observe how still the evidence of the truth of what wee proved in the third and fourth positions breakes out at every turne when the heat of that disputation doth not hinder for if the Apostles planted Churches and made a Covenant betweene God and the people when they baptized them as the proofes for this Act. 2.38 and 8.37 and 19.17 18 19. alledged in the margent shew then still it appeares they admitted men into planted Churches when they baptized them and the refore the Apostles ordinary and first leading practise and examples are for those Position not against them 2 You grant here that Acts 2. and 8. and 19. there was a profession of faith and promise of amendment of life and so wee must suppose though not expressed for how else could the Apostles distinguish such as gladly received the word from the mockers and others Now let us consider what kinde of profession this must bee by the story it selfe The Apostle Peter in his doctrine presseth three things 1. Conversion or repentance for their sinnes 2. Faith in Christ in those words Bee baptized in the Name of the Lord Jesus Christ Verse 38. 3. With many other words he exhorted them saying Save your selves from this untoward generation that is this was the scope of and substance of his exhortation which includes a gathering themselves to the Church Now the Text saith in respect of the first That they were pricked to the heart and cryed out Men and Brethren what shall wee doe 2. They gladly received the word that is
yet it is beyond the power of man to convince by a rule that so it is We confesse wee are fearefull as of opening the doore too wide so of shutting the doores upon any whom God would have us to receive in but for what yet wee see or read from the arguments here alledged in this Author or the writings of others godly learned wee thinke that Church charity is not to rest satisfied with the first but with the latter for let the profession of the worke of faith bee never so short or so weake let it be by their owne immediate relation or by question yet if it may but appeare to a regulated charity so as to hope that is is reall it is to rest satisfied then till God make discovery to the contrary wee intend not to heape up arguments nor answer scruples but these foure things seemâ—… to â—…vince as much 1 That the Apostles in the 3000. converted Acts â—… as they were very ready to receive them to the fold of Christ and therefore in one day immediatly received so many thousands which could not bee by large profession of every one so also they attended to the truth of that profession and therfore it was not bare profession of faith but as it is set downe for our patterne it was such a profession as was evidently joyned with humiliation pricking at the heart mourning and crying out before the Apostles What shall wee doe to be saved gladly receiving the word which are reall testimonies of some reall change from what they were but a little before and upon this ground the Apostles received them 2 The Apostles charge to Timothy 2 Tim. 3.5 From such as have a forme of godlinesse and deny the power of it turne away if barâ—… profession were sufficient why should Timothy turne from them but rather receive them who had a forme of profession And if it was in his power to avoyd them why should he not reject them and that not onely from private but Church communion also supposing them such as not oneâ—…y had a forme but might be by a rule convinced thereof 3 Lying and apparent untruth cannot make a man fit matter for a Church and therefore cannot bee a ground for charity to rest on that so he is but verball profession which appeares not to bee reall but false is palpable lying and indeed more fit to destroy the Church then to make the Church Hence Sanctius in Zach. 14.14 observes that the greatest enemies of the Church are such qui cum fidem retineant sanctitatem abjecerunt 4 If bare profession of faith is a sufficient ground to receive men into the Church then an excommunicate person cast out in one houre should bee immediatly received in againe if hee will but renew his generall profession of faith nay then the Indians in Maryland who will put on and put off this profession as their ghostly fathers the Popish Priests will bestow or withhold garments and shirts upon them should in charitie bee received into the Church But if it should bee asked how charity may know the reality of this profession we answer so long as the rule bee attended wee leave every one to the wisedome of Christ to make application thereof onely this we doe add in generall for more full satisfaction 1 Such a faith professed with the mouth which is confirmed by an innocent godly conversation in the life so as not to live in commission of any knowne sinne or omission of any knowne duty wee say this conversation makes faith appeare reall James 2.18 Rev. 22.14 wee conceive more is required to make a man appeare a fit member of a Church then of a Common-wealth to bee onely bonus civis and bare civility is sufficient for this latter but not for the former and therefore such a profession of faith is needfull as is confirmed by a not onely a civill but a godly life 2 Such a faith as is joyned with evident repentance and sorrow and mourning for sinne although there bee no experience alwayes of such a holy life antecedently seene for thus it was Act. 2.37 38. for the riches of Christs grace is such as not onely to receive experienced christians into his family and house but also the weakest and poorest who may stand in most need of Christs Ordinances and that as soone as ever they seeme to bee brought in and therefore experience of a blamelesse life is not alwayes necessary for admission into the Church some think indeed that the Apostles received in the first converts Act. 2.39 so soone because they had an extraordinary spirit of discerning but if they had so yet they did not receive them in here according to that for they received divers hypocrites in as Ananias and Sapphira c. and if all other of their acts in this chapter were exemplary why should this onely bee thought to be otherwise and extraordinary 3 When there is full and sufficient testimony from others of their faith and piety although their humiliation faith and conversation bee not so well knowne for wee see the Church received Paul when Barnabas had declared what God had done for him and if it may bee just to condemne another by the testimony of two faithfull witnesses it may not bee unchristian to receive an other into the fold of Christ much more readily upon the testimony of able and faithfull Christians especially then when they be not able openly and publiquely ro speake so fully for themselves and thus much for answer to the first question 2 Question Whether this profession is to bee judged by the Church Answer 1. The faithfull as they did at first combine into a Church so it is their duty to receive others to themselves as the Church did Acts 9.26 27. encouraged by Barnabas and the Apostles and as the Apostle commands Rom. 14.1 which although it was of fellow-members into their affections yet the proportion holds strong for receiving commers into the Church Joh. Ep. 3.8 9 10. 2 If they bee to receive them they must by some meanes know them to bee such as they may comfortably receive into their affections a little leaven leavening the whole lumpe 1 Cor. 5. 3 The Officers of the Church who are first privately to examine them and prepare them for admission are to shew the Church the rule on which the Church is to receive them and themselves are ready to admit them Act. 10.37 Can any forbid water c. This rule was best seene by that publike profession before the whole Church and if no just exception bee made as none should bee without conviction they are to be admitted by the Officers with the consent of the members hereunto for if publike profession is needfull at least before the Church though not the world alway as Didoclavius observes to the entrance into the Covenant and Church by baptisme wee see no reason but persons formerly baptized and entering anew into the Church but they should openly