A treatise of liturgies, power of the keyes, and of matter of the visible church. In answer to the reverend servant of Christ, Mr. John Ball. By Thomas Shephard, sometimes fellow of Emanuel-Colledge in Cambridge, and late pastour of Cambridge in New-England.

CHAP. XV. (Book 15)

Position 6.

THat none are to bee admitted Members but they must pro∣mise not to depart or remove unlesse the Congregation will give leave.

Reply. It is one thing abruptly to breake away when and whither they please, and forsake fellowship another thing, not to depart or remove habitation unlesse the Congregation will give leave; also it is one thing mutually to compound and agree, not to depart from each other without consent and approbation, and other to require a promise of all that be admitted into so∣cietie that they shall not depart without the Churches allowance, if such a promise be required of all members to bee admitted, wee cannot discerne upon what grounds your practise is warranted.

Answ. Wee are still inforced to cleare our answer from mistakes, for it seemes the answer left it doubtfull, whether wee doe not hold the position affirmatively, and in practise require such a promise as a part of our Church Covenant of all that are admitted, and therefore to cleare the case more fully wee shall first minde the Reader with the true meaning of the answer, and then adde what is needfull to take away the scruples; and first the answer saith, that wee judge it expedient and most according to rule, that brethren

should not forsake fellowship, &c. but in removalls approve themselves, &c. Now this is farre short of what the position affirmes; for first, that none are to bee admitted without such a promise, includes a ne∣cessity; the answer speakes onely of expediency and agreeable∣nesse to rule, not to breake off abruptly. Secondly, the Position affirmes the necessitie of a promise; the answer speakes onely of the case in practise, as in many cases besides, for the watch of the Church reacheth to such particular acts of which wee make no promise expresse in the entrance. Thirdly, the Position speakes of the Churches leave, the answer acknowledgeth onely that brethren removing should approve themselves to doe that which is lawfull, and take counsell in such weighty affaires. By all which it appeares that wee doe not owne this position, in judge∣ment nor practise, and therefore in effect our answer doth de∣ny the same, and is negative. Secondly, if the words of the answer bee not full enough: (because wee see our brethren here runne upon it as a question if such a promise be required, and Mr. Rutherford and others take it up as a confessed practise) wee doe therefore clearely and plainely deny the position and affirme that wee doe not thinke that none are to bee admitted without such a promise; neither is there any such practise in our admissi∣ons of members to require such a promise; wee onely count such removalls (especially of families) an action amongst many others whereunto the watch of the Church doth extend, to pre∣vent sinne where there is any just ground of suspition thereof, and to further the best good of such as are under our charge by coun∣sell, prayers, &c. If any Minister and people of old acquaintance and deare affection, or any other Christians cleaving together in love have privatly resolved or agreed together, not to part from each others in any Church, it is the most that wee have taken knowledge of, and wee thinke that hath beene very rare, but for any such publick promise, Covenant, or Church oath, (as some straining things to the height have called it) it is not, nor hath been required or practised amongst us: this being so, there needs no grounds of that which wee practise not.

Reply. First, you exclude all such as bee not set members from the seales, and yet hinder them from entrance into the Church society, because they cannot promise continuance in the place they are resident in for the present; here we, desire to bee satisfied by the word of God by what you require it, &c.

Answ. First, We deny not but divers may and doe forbeare to joyne because of their unsettlednesse in the place of their present abode.

Secondly, It may bee in some cases, some may be advised by the counsell of their private friends in a Church to forbeare till they be some way setled. But that any are debarred from Communion when they desire it, because they cannot promise continuance, (unlesse other just causes hinder) it neither suites with our judge∣ment nor practise; and if any should practise other wayes, wee doe not allow of the same, and therefore it's needlesse to give you reasons of what we practise not.

Reply. Secondly, It pertaines not to the whole Congregation to take notice or bee acquainted with or judge of every particular members removall: may not a servant remove from his Master to another Congregation, or a father bestow his childe in marriage to one of another Congregation, but the whole Church must be called to counsell in the matters, &c. when Churches grow popu∣lous they must bee negligent or weary of such a ta••ke, and for the present to challenge so much authority over one another is usurpation, &c.

Answ. If our answer were but attended, such apprehensions of our pra∣ctise of calling the whole Church to counsell in every such case, and all that followes might be spared. For thus we say, Wee judge it expedient, &c. That none forsake fellowship and abruptly breake off, &c. This doth not imply a necessity of calling the whole Church to counsell in every plaine and easie case; many times, and for the most part such removals are so plaine and free from suspition of abrupt breaking off or forsaking fellowship, that there is no need of counsell, as in case of servants marriages, &c. and therefore no trouble to the Church: and in some removall of families also, the case is cleare, and openly carried in the knowledge of many of the Church, none scruple it, and therefore at the first demand of dismission or letters of recommendations, the same are gran∣ted: but in removall of some members, and in the manner of the same, there are such difficulties and dangers as neede the prayers and counsell of the Officers and whole Church, (as is confessed after) nor doe wee say, it pertaines to the whole Church to bee called to counsell and judge of every particular members removall, for they may approve themselves to the con∣sciences of all mediately by advising with some who may satisfie the rest, if need be.

Reply. Let it be shewed, that ever by divine right, this power was committed to the Church, and we will confesse it expedient, but till then, wee thinke the Church over rigid, and the members busiebodies, &c.

Answ. The rule of love whereby wee are bound to exhort, admonish, seeke the edification and good one of another▪ and that not one∣ly in generall (as of all Christians) but as members of so neere relation in one Church body, who are bound to serve the Lord with one shoulder, Zeph. 3. 9. and to uphold the worship of Christ therein, as this doth reach to all the actions and wayes of one a∣nother, so in a speciall manner to such an action as this i••: and we thinke this ground is sufficient to satisfie our practice as wee have declared, which may wipe off the aspersion of being rigid or busie∣bodies.

Reply. In the multitude of counsellers is peace, but over-many counsellors oft causeth distractions, and different apprehensions breed delayes.

Answ. Wee grant it may doe so, neither doe wee bring all cases to pub∣like like counsell, but the case may bee such as needs the publike counsell of all, and as wee have a gracious promise of the pre∣sence of Christ in his Churches who is the counsellour: so we con∣fesse to his praise, that we finde the judgment of a Church of Saints in matters orderly carryed, and gathered up from the various gifts of wisedome, grace, and experience of many Christians (when need is) to be a blessed priviledge of Gods people to enjoy, and sanctified oft to the great good of his Saints, and being neg∣lected and slighted hath been oft followed with sad events.

Reply. The nature of your Church-Covenant inferreth not a necessity of bringing every such businesse to the Church; for you binde your selves mutually to watch one over another, &c. but this essentially tyeth not any man to a perpetuall re∣sidence in one place, for then even occasionall absence should be a breach of Covenant, without consent of the Church.

Answ. We grant, our Church-Covenant neither requires every businesse to come to publike counsell, nor perpetuall residence in one place: neither is it so held by us in judgement or practise.

Reply. You say you bind your selves to no new duties, but in the word of truth, it is not required neither directly nor by consequence, that no member of a Church should remove or occasionally bee absent from his habitation before hee have acquainted the Church whither he goeth, and on what oc∣casions, &c.

Answ. It cannot but grieve us to see how the Replyer still not content to take all things in the harshest sense, but will also winde in other matters into his discourse, which may make our practise seeme farre more rigid then it is. First, hee urges us as if wee brought all cases of remove and the occasions thereof, as mar∣riages,

&c. to the counsell of the whole Church. Secondly, hee would by consequence inferre the like of occasionall ab∣sence, and now hee weaves in that also, as if it were practised by us to require men to acquaint the Church with the place whi∣ther they goe, and the occasions of their occasionall absence, which is farre from us.

Reply. And if such businesse must bee determined on the Lords Day, &c.

Answ. Wee deny not but the best Churches through weaknesse and temptation may spend too much time in the most necessary admi∣nistrations of censures or other affaires: but to possesse the world with such feares upon so little ground may argue the authors charity concerning our wisdome and christian care of the Sabbath was not very great.

Reply. As for the Covenant it selfe, &c. but if yee constraine men to meddle with things that belong not to them, and winde them up higher then God, would, and straine every thing to the pitch you seeme here to doe, a godly sober minde may well pause before hee make such a pro∣mise.

Answ. If the authour had not strained and aggravated things beyond our meaning in the answer, and our practise, this would not have come to so high a pitch to trouble a sober godly mind: we are perswaded that generally sober godly minds, that have their pride and self-willednesse in any good measure mortified, doe count the yoake of Christ (according to our practise of this point) to bee both easie and profitable; neither doe wee require such a pro∣mise of any (as was said) but if any stumble at the fourth branch of the first reason from the nature of the Covenant, let us a little here cleare that scruple: when wee reason from the nature of the Covenant, and branch our reason into foure things, it is not to bee so taken, as if every one of those foure things were made a distinct promise in our solemne Covenant, for the fourth is but an inference from the three former, as is easie to observe and indeed it was never made by us a part of the Covenant or a distinct promise of it, either in our judgement or practise. If because we extend our watch to the removals of brethren, it be ta∣ken for granted that we require such a promise; it will no more fol∣low, then that we require promises in admissions in a thousand cases to which our watch also extends.

Reply. If any shall not meddle with every businesse of this kinde, as questioning

whether it doe belong to him or no, or not aske the advise of the whole so∣cietie, as knowing the most bee unfit to counsell in such a case, doth hee breake his Covenant therein, and so commit a sinne in a sort like the sinne of Ananias and Saphira? Iudge your selves if in other cases you would not censure this to bee an high incroachment upon Christian libertie, and a strict binding of mens consciences by humane constitutions.

Answ. To extend our watch so farre as hath been said unto these cases of removalls from a Church, to prevent sinne in abrupt brea∣king off and forsaking fellowship, and to prevent the hurt and damage which the sheepe of Christ oft fall into in their unadvi∣sed breaking out of the fold the Lord hath placed them in, and to further their best good in their removalls; whatever is thought of it, wee count it no breach of Christian liberty, but a privi∣ledge of the Saints to bee under such a watch, and therefore if any shall neglect any duty that one owes to another, (so farre as it tends necessarily to those ends) wee may well reckon it as a neg∣lect of our Covenant; but because it is offensive to compare this with the sinne of Ananias, &c. wee intreat our reverend brethren and the Christian Reader to consider, that in the answer, this stands in the third thing noted in the nature of the Covenant, and hath reference to the duties of the Covenant in generall, and is not applyed to this particular case by us, nor well applia∣ble in the manner here expressed. Secondly, it is moderated in the answer which saith (in some sort hee shall commit that sinne.) If these things doe not satisfie, wee wish it expunged, or any other seeming harshnesse, rather then offence be given to any. Lastly, that you may not impute unto us the infringement of Christian liberty herein, wee would acquaint all men with these two things. First, that removals from one towne and Church to another and from full to new Plantations, are frequently practised amongst us, with consent and approbation. Secondly, that wee finde in ex∣perience, that as there is in sheepe a wandring disposition, so in this large Wildernesse, (wherein the Lord hath exercised his peo∣ple with various temptations, by liberties, by offers of large outward accommodations, by wants and straights, by various opinions vented by Satan and his instruments, &c.) In these re∣spects the Sheepe of Christ are so subject many times to outrun∣nings, that wee finde more then ordinary need of care and wise∣dome in this point of our watch in many cases; and many that have broke loose from the counsels of their officers, friends, and

of the Church, have deepely smarted for it; How sad a case is it when some brainsicke master of a family, transported with a fan∣cy, an odde opinion, will needs carry his whole family with him∣selfe to the griefe and hazard of his godly wife and hopefull children, &c. from all Ordinances of Christ to a people full of fanaticall errours! were it Christian liberty, or dangerous licen∣ciousnesse to leave such a man to his owne counsels, and not med∣dle with him?

Reply. May you not heare from your owne grounds, that herein you have devi∣sed an expedient or necessary rite or custome to prevent the dissolution of the body, which never came into he minde of the Lord Jesus the Saviour of his body, and in so doing (if your exposition hold good) you break the second Commandement; and so presse customes onely expedient for the time as standing rules necessary for all times and all persons, to put that authority into the hands▪ of men which God never put upon them, to ob∣liege men to meddle in the affaires of men beyond warrant, to binde con∣sciences under so heavy •• penalty as that of Ananias and Saphira, where God hath not bound them, to debarre approved Christians from the seales, because they cannot promise as seiled members to abide in the society, and yet charge them as men that against light refuse subjection to the Gos∣pel, this is that which wee cannot approve, which yet wee suspect will follow from your judgement, and desire to bee resolved in your practise.

Answ▪ Here is a greater heape of heavy criminations gathered toge∣ther and cast upon us, upon very weake grounds, upon mistakes, suspitions, and (wee feare) too much credulitie given to some clamorous persons, returning to England, and too little credit given to our true relations and faithfull professions: most of these have beene cleared in the former passages where wee met with them, and wee marvell how they come in so twisted together here againe; wee shall here onely cleare our selves of the first, and referre the Reader to their proper places to see our answer to the others.

Here it is imputed unto us that wee have devised a rite to pre∣serve the unity and prevent the dissolutions of the body, which wee conceive is intended of this promise of not removall with∣out leave, which promise is not required of us nor made in our Church Covenant, (as wee have said) and the ground of this im∣putation is also a meere mistake arising from the confounding of a second answer to the objection against our first reason, with the second reason of our practise, which are distinct and have a diffe∣rent▪

scope, for whereas some might object, that this reason from the Covenant, holds with such as grant such a Covenant lawfull, the answer saith that some indeed question the necessitie of it: but wee hope you doe not question the lawfulnesse, and thereupon the answer first gives reasons and proofes of the lawfulnesse of it. And secondly, for the necessitie which is taken from the nature of all societies incorporate, which by a fundamentall rule, doe re∣quire of all that enter into them, and partake of the priviledges thereof, to conforme to all such lawfull rites and orders as are expedient for the well being of that society; the contrary whereof would bee injurious to him to offer, and confusion in them to accept; and from hence it easily followes, that a Church being a body of a people injoying priviledges together, it is ne∣cessary fundamentally that they should bee joyned in some pro∣mise or Covenant, which Covenant (though in civill societies it may consist in rites and orders devised by themselves for their good) yet in the Church which is the body of Christ, this Co∣venant is no other but to performe the duties required in the Gos∣pel towards God and one another, without any rites or order, devised by themselves, as wee professed in setting forth the nature of the Covenant; and this being the true scope of those words, let any judge what ground is given by us of such an imputation of devising rites, &c. Neither doth the second reason in the an∣swer give any ground of this imputation; for though it dispute from the necessary ruine of the Church, and all Churches, if it were lawfull for any member when, whither and wherefore hee please to depart from the Church without consent: yet there is not one syllable that gives an hint of any rite, custome or order devised by us, to prevent the same, but for the avoyding thereof wee still wholly and onely bind our selves to the rule of the Word, to direct, order, and reforme all actions of this nature, and to shew unto men whether they may lawfully remove or not remove, not requiring any expresse promise to the contrary in this particular no more then in others; and thus wee hope wee have resolved you of our practise, as you desired. To conclude this passage, give us leave without offence to say thus much.

Although (through the grace of Christ▪) we desire humbly to submit to this part of our tryall, even to goe through evill re∣port as well as good, yea all the reproaches and cruell mockings of the world, knowing that wee have deserved much more from

the hand of that God without whose providence a tongue could not move against us; yet wee cannot but account it one of our poorest afflictions to suffer in this kind, from the pens or tongues of our dearly beloved brethren, for whom wee daily pray, and to whom wee hope wee shall never bee provoked to returne any other language then savouring of love and respect. But wee must confesse wee meet with so many sore criminations, (oft upon meere mistakes) cast not onely upon our selves, but the truth and wayes of God, which wee professe, and that both by this lear∣ned author and some others, that wee cannot be so senselesse of the dishonour is reflected upon the truth of God herein, as whol∣ly to bee silent, and groane out the griefe of our spirits to him that knoweth our hearts: wherefore wee humbly beseech all our godly brethren, to beare with us a little, if after all the harsh pas∣sages of this Reply, such an heape of accusations as are here throwne upon us▪ move us to present to the Reader a short view of such things as are unjustly and ungroundedly cast upon us, and which wee cannot but thinke hath drawne a black cloud over the glory of the holy Discipline of Christ which hee hath here set up among us.

To omit the generall frame of this Reply, in presenting our opinions and wayes to the people as if wee concurred generally with those of the Rigid separation, and differed almost in every thing from such godly brethren as have breathed after puritie of Ordinances and Reformation.

To omit also the frequent inserting of such termes unto our questions and arguments contrary to the true state thereof, which render every thing harst and full of rigidnesse to the eares of the Reader as have been observed by us.

And omitting also divers other suppositions and objections, we shall onely desire those who have taken up evill thoughts concer∣ning these Churches and the wayes of Christ wee walke in from this Reply, to note these particular imputations in this short Chapter, and upon what grounds they are built.

As page 79. That wee hinder men from entrance into Church society, because they cannot promise continuance in the Place▪ and running upon this straine he saith:

Was it ever heard of in the Church of God from the beginning thereof unto this day, that any such thing was propounded unto and required of members, to bee admitted into Church fellowship? Here is a loud

outcry, and who would not think but that we usually propound and require such a thing in our admissions, (which yet is no∣thing so.) But what is the ground of all this? Looke a little be∣fore and hee saith, If such a promise be required.

Againe ibidem saith hee, wee thinke the Church is over-rigid in exacting such a condition of the members, and the members goe beyond their measure as busie bodies, and what is the ground? It followes, If they arrogate such a power to themselves.

So page next 80. In the word it is not commanded that no member should remove or occasionally be absent from the place of his habitation before he have acquainted the congregation whither he goeth, on what occasion, &c. To what end is this inserted if not to suggest that there is such a practise among us that a man may not occasionally be absent, &c. which is far from us? And what is the ground see a few lines after, The Church shall burthen her∣selfe, &c. If shee take upon her to intermeddle in all such occasions.

And immediatly after, wee feare the time appointed for religious exer∣cises should bee profaned by unseasonable disputes.

But what is the ground of this feare conceived and published to the world, viz. If such businesses must bee determined on the Lords day? and that before the Ordinances, &c. because it seemes Robinson in case of some notorious obstinate offender, would have some censure passed to prevent pollution of an Ordinance; and is this ground sufficient?

Againe in the same page (for these things are thick sowne) Herein, saith he, you have devised an expedient or necessary rite or custome to preserve unity, &c. but if you seeke a ground it will bee found a mistake▪ ••s is shewed before, and contrary to the expresse profession of the Answer, That wee promise no new duties, but onely such as the Gospell requires of all Saints in Church order, much lesse doe wee set up new rites and customes.

And as if all these particular imputations in the compasse of one leafe were two little, Page next 81. wee have a whole Cata∣logue gathered together from other places and this, that by lay∣ing things together the odium▪ raised might stick the deeper: for thus the words are, But to presse customes expedient for the time as standing rules, necessary at all times and all persons; To put authority in the hands of men which God never put upon them, and to oblige them to in∣termeddle; To bind the consciences of men, and that upon so heavy a pe∣naltie as the sinne of Ananias and Saphira, where God hath not bound it▪

To debarre knowne Christians from the seales, because they cannot promise to abide in the Church as setled members; and yet charge them in the meane season against light to refuse subjection to the Gospel. Concer∣ning all which wee doe not know any of them to be true, nor ap∣prove any such thing in any, if it should be found among us. And what is the ground of all this? Truely weake enough (as hath been shewed in our discourse) and here it is the suspicion of the Author, for thus hee adds, This is that wee cannot approve, and yet wee suspect will follow from your judgement.

These things wee have thus briefly presented in one view not to dishonour the learned and reverend Author, whose memory wee honour; two things we charitably take notice of, to remove o∣ver hard thoughts of him: First, wee consider his spirit might bee over grieved and provoked to this harshnesse by the withdraw∣ings of many Christians from the Ordinances of God because dis∣pensed according to the corrupt Liturgy, in which cause he stood too farre ingaged, and supposing New-England wayes the cause of it, he was the more sharpe.

Secondly, wee consider that this Reply was not intended by him to be published to the world, but to be sent unto us, and there∣fore he is in our hearts the lesse blamable.

But seeing these things are now published, and the harshnesse thereof may do much hurt, wee were pressed to cleare our selves, wherein if any thing▪ reflect upon the Author or Publishers, wee cannot avoyd it.

Neither doe wee write thus as if wee would wholly justifie our selves and all the particular miscarriages that happily at one time or other, in some Church or other may have happened; we have much cause to humble our selves before our God and abase our selves to the dust before men, for all the weakenesses, sinnes, er∣rors and miscarriages that have beene found among us, in one kind and another.

Onely this wee may professe before the Lord and his people, that in the maine scope of our hearts and indeavours of our lives wee have sought after such a forme of worship, and frame of di∣scipline, as we could conceive by the Word of God and the helpe of the best Reformers to bee according to the will of Christ, not allowing our selves in any evill discovered unto us, but beway∣ling our great defects in all.

Reply. And here wee crave leave to put you in mind of what you have considered

already. That the Church and every member have entered into Covenant, to take God for their God, &c. but wee never finde that they were called to give account of the worke of grace wrought in their soules, or that the whole Congregation were to bee judge thereof. You stand here all this day (saith Moses) before the Lord your God, &c. that thou shouldest enter into Covenant with the Lord thy God. All that were borne in the wildernesse Joshua circumcised, but it is uncredible to thinke there was none that did not give good testimony of the worke of grace, &c.

Because it is a principall thing, especially in the builders of the Church, to know their materials, and because the reverend and learned Author steps somewhat out of his way to call us to give answer in this controversie of such great weight, (especially in this present turne of times) wee shall therefore gladly accept of this occasion to declare our selves, with as much brevity as we may, to the two branches of the question.

Qu. First, Whether the members of the Church are called to give an account of the worke of grace at there admission there∣unto.

Answ. 1. Secondly, Whether the whole Church is to be judge hereof.

Whether the members of the Church be called, &c.

For answer to which wee shall expresse our selves in these particulars, to prevent mistakes. First, that the question is not of what may keepe a Church already constituted from being ac∣counted no Church, but of what is to bee required of such as joyne unto a Church, for a Church may bee a true Church, and yet be very corrupt, (as is generally observed by Protestant writers, hoth out of the examples of some Churches in the New Te••••ament, and that of the Old in the great Apostasie thereof) wee thinke (in this same) Doctor Fields expressions may be safe∣ly* 1.1 received: Some professe Christ (saith hee) but not wholly and intirely, as Heretiques: some professe the whole saving truth, but not in unity, as Schismatiques: some professe it in unty, but not in sincerity, as prophaine persons and Hypocrites: some in unity and sincerity: all these are partakers of the heavenly calling by profession of the truth, and consequently in some degree and sort the Church &c. But (wee thinke that (this is no argument, that either Heretiques, Schismatickes, prophane persons, or Hypocrites (if convictively discovered that such are meet matter to 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 allow∣ed none to bee 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 out∣ward profession of faith, (whence men are called visible Saints) that constitutes a visible Church, which faith so professed is cal∣led 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. (1 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 con∣vince the contrary.

Thirdly this judgment of charity (concerning the truth of ano∣thers 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 rigo∣rously 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 hy∣pocrisie, 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 rigou••, not charity regulated by the word; for humane charity doth not make Gods Church, but such persons which from God ac∣cording 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 in∣fallibly▪

certaine of anothers estate, and therefore upon a hopefull supposition that the premises their profession is true, hopefully onely makes the conclusion.

The question ••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, cha∣rity (according to a rule) is to rest satisfied.

[ 1] 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 espe∣cially 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 heart 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, un∣lesse any will thinke, that to bee of the Church invisible is essen∣tiall to the beeing and title of a visible Church: and therefore it was from their profession of saving faith which they main∣tained

being a Church, as it was required to the gathering in∣to 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 re∣quired that very faith and repentance which might make them partakers of this heavenly benefit; and therefore, if what hee re∣quired, 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.

[ 2] 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 subesse falsum, there may bee hypo∣crisie latent, (it being no divine testimony) so in the weakest profession of the worke of faith, potest subesse verum, id est, 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 se∣condly, with that which appeares to bee reall, which however it may bee false, yet it is beyond the power of man to convince (by a rule) that so it is. We confesse wee are fearefull as of ope∣ning 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 cha∣rity 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 it 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 seeme to evince as much.

1 That the Apostles in the 3000. converted Acts 2. 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 pro∣fession of faith, but (as it is set downe for our patterne) it was such a profession as was evidently joyned with humiliation, pric∣king 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 bare 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 o ney had a forme, but might be by a rule convinced thereof?

3 Lying and apparent untruth cannot make a man fit matter* 1.2 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 de∣stroy the Church then to make the Church. Hence Sanctius in Zach▪ 14. 14▪ observes that the greatest enemies of the Church are such, qui eum fidem retineant sanctitatem abj••cerunt.

4 If bare profession of faith is a sufficient ground to receive men into the Church, then an excommunicate person cast cut in one houre should bee immediatly received in againe, if hee will but renew his generall profession of faith; nay they the Indians in Maryland, who will put on and put off this profession, as their ghostly fathers the Popish Priests will bestow or withhold gar∣ments 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▪ applica∣tion

thereof, onely this we doe add in generall for more full satis∣faction.

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 experi∣ence 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 blame∣lesse 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 spi∣rit of discerning, but if they had so: yet they did not receive them in here according to that, for they received divers hy∣pocrites 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 conver∣sation bee not so well knowne, for wee see the Church re∣ceived Paul, when Barnabas had declared what God had done for him; and if it may bee just to condemne another by the testi∣mony 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 al∣though 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 in∣to their affections, a little leaven leavening the whole lumpe. 1 Cor. 5.

3 The Officers of the Church, (who are first privately to ex∣amine 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 for∣bid water, &c.

This rule was best seene by that publike profession before the whole Church, and if no just exception bee made (as one should bee without conviction) they are to be admitted by the Officers with the consent of the members hereunto, for if publike pro∣fession 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 a new into the Church, but they should openly 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 op∣posed herein by others, and may easily give answer to the three ar∣guments of the learned Authour, 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 ri∣gidum examen for which we are by some condemned, but for fur∣ther 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 Cove∣nant 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 pro∣fession 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 con∣cerning 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 been 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. 13. 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 re∣pentance, 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 evi∣dent: 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 prejudice, 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.

Repl••. It appeares many wayes that when the Apostles planted Churches,* 1.3 they made a Covenant betweene God and the people whom they received. But they received men upon the profession of faith, and promise of ••∣mendment of life, without strict inquiry what worke of grace was wrought in the soule, so in after ages, &c. Now the profession at first requi∣red of all that were received to baptisme, was that they beleeved in the Father, Sonne and holy Ghost. This was the confession of the Eu∣nuch, 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 hin∣der, for if the Apostles planted Churches and made a Cove∣nant 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 ••efore the Apostles ordinary and first leading practise and ex∣amples

are for those Position, not against them.

2 You grant here that Acts 2. and 8. and 19. there was a pro∣fession of faith and promise of amendment of life, and so wee must suppose though not expressed, for how else could the Apo∣stles distinguish such as gladly received the word, from the moc∣kers 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 of faith in Christ, and the duty of obedience to the Gospell, and how did all this appeare, but by their profession? and what kinde of confession can any man think such soules would make, but a broken hearted gracious confession, which to any discerning charity must be taken to argue a worke of grace? so that the very character given of them by the holy Ghost, in so briefe an History, doth cleerely evince what we contend for.

Consider also the story, Acts. 8. and first, not to passe over what is said of Simon Magus, of whom it is said, Hee beleeved, was baptized, continued with Philip, and wondered, so that no doubt they took him for a true beleever, but when Peter discovered his falsnesse, see what hee saith, Verse 21. Thou hast no part nor lot in this matter, and the reason is, For thy heart is not right in the sight of God. Let any here consider, that if hee had no part nor lot in Christ and baptisme, &c. because not right, whether the Apostle Peter or the Church would have received him, if such had been discovered before.

And for the Eunuch, Philip requiring his profession of faith▪ If thou beleevest with all thy heart, looked for a sound▪ worke of grace, and though it was delivered in those words which are the Fundamentall truth, That Jesus is the Sonne of God, yet it includes true faith in him for salvation: as we see our Saviour Christ takes that confession of Peter for true faith, Flesh and ••lood have not revealed this to thee, but my Father: and promised

to build the Church on this rocke, Matth. 16. Yea it includes sub∣jection unto him as the Sonne of God, the Prophet and King of his Church, and this is no rare, but a common thing in the New Testament, by one fundamentall truth, beleeved and con∣fessed, to include true faith and profession of the whole truth that suites with that foundation, as Rom. 10. 9. so expounded, Verse 10, 11. as being more then historicall faith, so 1 John 4. 1, 2. and 5. 1.

The like characters of a penitent and gracious carriage and con∣fession may be observed, Act. 19. 17, 18, 19.

And seeing you have given us this occasion to lay downe some grounds of our practise from the first patternes, we shall add a word or two to take away the conceit of novelty, which is im∣puted to us in this point as much as in any thing else. Tertullian saith in his booke of prescriptions, Wee admit no man to any disputation about divine things, unlesse hee first have shewed us of whom he received the faith and became a Christian; and secondly, whether hee admit and hold the generall principles, wherein all Chri∣stians doe and ever did agree, otherwise proscribing against him as an alien from the Common-wealth of Israel. And if in those times they were so strict in admitting men to disputations, no doubt much more in receiving men to Church Communion. But if this seeme not full enough, take another: in the Churches of old, there were Catechumeni, instructed for enterance into the Church by baptisme, with whom they tooke much paines in sanctifying them, before; by fasting and prayer, and often preaching to them. And for their admission, there were foure things in use among them, 1. Nominis professio, 2. Scrutinium, 3. Abrenuntiatio, 4. Fidei professio. Their Scrutinium which they call Examen competentium, or the examination of such as were competent, or fitting for admission, This Examen was very strict as is observed out of Alcuinus, by learned ** 1.4 Chamier, Fiant scrutinia, ut explorentur saepius, an post renuntiationum Satanae, sa∣cra verba datae fidei radicitus corde defixerint, i. e. Let examinations be made, that it oft may bee tryed, whether they have deeply fixed in the heart the sacred words of their professed faith. And what ever any may thinke of the strictnesse of that their discipline, in this point Chamier gives a large testimony, by way of appro∣bation of the same, whose words upon it are these, Certe nemo improbare potest, seriam in tam sanctis rebus diligentiam, ne quantum

fieri poterit lateant Simones, &c. i. Certainely no man can disallow such serious diligence, to prevent profanation of sacred things, lest (so farre as it is possible) such as Simon Magus may lye hid: And saith hee, the Apostles went before in their examples, for Philip, Acts 8. being demanded of the Eunuch, What hinders mee that I may not bee baptized? hee answereth not simply thou mayst, but with this supposition added, if thou beleevest with thy whole heart. Now this profession of their faith was ei∣ther by reciting the Creed in an eminent place before all the people, and that praeclarâ ••iduciâ, with full affiance, as hee ob∣serves out of Clement and Augustine, or else respondendo interroganti Sacerdoti per singula in subsidium forte pudoris aut memoriae, i. e. By answering to the Minister propounding questions, concerning their faith for helpe of their bashfulnesse, or want of memo∣ry.

Also Beza in his Epist. 14. Commending much the severity and zeale of former Pastors and Churches in this kind, and bemoan∣ing the negligence of such as followed, from whence hee saith it is, that the Church without a miracle could not rise out of its filth, he concludes thus, Itaque frustra disputabitur tum voce tum scrip∣tis, nisi conversione cordium & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 initium instaurationis suma∣tur.

Reverend Mr. Hildersam in his treatise of the doctrine of the Lords Supper, to that question, whether the people that come to the Lords Table, bee bound to make knowne their know∣ledge and spirituall estate to their Pastor. Answers thus, yes verily, for seeing, Matth. 3. 6. Acts 8. 37. God required of them, that (being of yeares of discretion) were to bee baptized, that they should make knowne to the Congregation or their Mini∣ster their, faith and repentance, hee doth every whit as much require this of them that are to come to the Lords Supper. Whereby we see, 1. that his judgement was that, Act. 8. and Mat. 3. the people did make known their spirituall estate to the congrega∣tion or Minister, when they professed faith and repentance: and secondly, that the same ought now so to bee. Lastly, We may appeale herein to the consciences of very many godly Ministers, in our deare England, whether they groane not under the mix∣ture of the precious with the vile, in the Ordinances of Christ, and would not gladly have it otherwise, which cannot bee without such a way of admissions into the Church as we plead

for, or else in constituted (but corrupted) Churches, by casting out such as after admonitions appeare impenitent in sin, by the severity of discipline.

And this was evident by the qualifications of persons to be received to the Lords Table, voted at first by the present Re∣verend Assembly, and presented in their Directory to the Par∣liament, if wee bee not mis-informed: whose words are these, None are to bee admitted thereto (meaning the Lord Suppers) but such as being baptized are found upon carefull examination by the Mini∣ster, before the other Church-Officers, to have a competent measure of knowledge and ability to examine themselves, and professe their willing∣nesse to submit thewselves to all the Ordinances of Christ, and are of approved conversation according to Christ: the ignorant and scandalous are not to bee admitted, nor those of another Congregation, unlesse they have sufficient testimony or be very well knowne.

If it bee objected, that some of these instances concerne un∣baptized persons onely, which is not our case; Answ. 1. Multi∣tude of baptized persons in these dayes are as ignorant and pro∣phane as some unbaptized; and therefore as apt to pollute Gods Ordinances: 2. Chamiers reason, why unbaptized persons were to go under such strict examination, holds good in our case. 3. Such profession of faith was required by John and the Apostles of those that were Church members before.

Reply. The Creed is honored by the Ancients with glorious titles, as the rule of faith, &c. by which they understood that rule of faith given by Christ, when hee was about to ascend, and commanded his Disciples, saying, Goe teach al Nations. In after times some Articles were added for explanation, to meet with the heresies of those times, but for substance, the Church never required other acknowledgement, &c.

Answ. If you meane that which is called the Apostles Creed, it is justly doubted whether it bee so ancient, however, the times which followed the Scripture patterns, are both obscure to us, and no infallible pattern, yet many Churches used great strict∣nesse, as is shewed, in receiving and restoring fallen members, and if afterward heresies gave just occasion to require further professions of the doctrine of faith, and to add more articles for explanation, why may not the Churches require a more explicate confession of the work of faith and repentance, the formality and meere outside profession of so many Civilists, Formalists, and A∣theists requiring the same?

Reply▪If you put men to declare that worke of grace God hath wrought in this or that way, which perhaps is not determined by the word of grace, at least not agreed upon amongst your selves, wee beseech you to consider by what authority you doe it, and upon what ground you stand.

Answ. This is but upon a supposition, if so &c. which is contrary to our judgement, and professed practise to limit the spirit of grace in the workings of it. If any have so done, (as it may bee in the times of opinions prevailing among us) wee doe not owne it, but disapprove the same. It is enough for us to see any have some way, or by some meanes or other beene humbled for sinne, brought home to Christ by faith, or have any breathings of the Spirit of Christ, with a life answerable to the Faith of Christ.

Notes

• * 1.1

  L••b. 1. ••ap. 6. 7
• * 1.2

  Rev. 2. 2 and 3. 9.
• * 1.3

  Acts •• ••8. ••. 37. 19. ••7, ••••, ••9▪
• * 1.4

  Cham. de Bap. lib. 5. cap. 15.