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And now is it not better, to have a few real living Christians kept back through darkness and scruples, than to open a door for letting in such universal ruin as this? To illustrate it by a familiar comparison; is it not better, when England is at war with France, to keep out of the B itish realm a few loyal Englishmen, than to give leave for as many treacherous Frenchmen to come in as please?
2. This way tends to the eternal ruin of the parties admitted; for it lets in such, yea, it persuades such to come in, as know themselves to be impenitent and unbelieving, in a dreadful manner to take God's name in vain; in vain to worship him, and abuse sacred things, by performing those external acts and rites in the name of God, which are instituted for declarative signs and professions of repentance toward God, faith in Christ, and love to him, at the same time that they know themselves destitute of those things which they profess to have. And is it not better, that some true saints, through their own weakness and misunderstanding, should be kept away from the Lord's table, which will not keep such out of heaven, than voluntarily to bring in multitudes of false professors to partake unworthily, and in effect to seal their own condemnation.
You cannot keep out hypocrites, when all is said and done; but as many graceless persons will be likely to get into the church in the way of a profession of godliness, as if nothing were insisted on, but a freedom from public scandal.
ANSWER. It may possibly be so in some places through the misconduct of ministers and people, by remissness in their inquiries, carelessness as to the proper matter of a profession, or setting up some mistaken rules of judgment; neglecting those things which the scripture insists upon as the most essential articles in the character of a real saint; and substituting others in the room of them; such as impressions on the imagination, instead of renewing influences on the heart; pangs of affection, instead of the habitual temper of the mind; a certain method and order of impressions and suggestions, instead of the nature of things experienced, &c. But to say, that in churches where the nature, the notes, and evidences of true Christianity as described in the scriptures, are well understood, taught, and observed, there as many hypocrites are likely to get in; or to suppose, that there as many persons of an honest character, who are well instructed in these rules, and well conducted by themand judging of themselves by these rules, do think themselves
true saints, and accordingly make profession of godliness, and are admitted as saints in a judgment of rational charity-are likely to be carnal, unconverted men, as of those who make no such pretence and have no such hope, nor exhibit any such evidences to the eye of a judicious charity,-is not so much an objection against the doctrine I am defending, as a reflection upon the scripture itself, with regard to the rules it gives, either for persons to judge of their own state, or for others to form a charitable judgment, as if they were of little or no service. We are in miserable circumstances indeed, if the rules of God's holy word in things of such infinite importance, are so ambiguous and uncertain, like the Heathen oracles. And it would be very strange, if in these days of the gospel, when God's mind is revealed with such great plainness of speech, and the canon.of scripture is completed, it should ordinarily be the case in fact, that those who, having a right doctrinal understanding of the scripture, and judging themselves by its rules, do probably conclude or seriously hope of themselves, that they are real saints, are as many of them in a state of sin and condemnation, as others who have no such rational hope concerning their good estate, nor pretend to any special experiences in religion.
If a profession of godliness be a thing required in order to admission into the church, there being some true saints who doubt of their state, and from a tender conscience will not dare to make such a profession; and there being others, that have no grace, nor much tenderness of conscience, but great presumption and forwardness, who will boldly make the highest profession of religion, and so will get admittance: It will hence come to pass, that the very thing, which will in effect procure for the latter an admission, rather than the former, will be their presumption and wickedness.
ANSWER 1. It is no sufficient objection against the wholesomeness of a rule established for regulating the civil state of mankind, that in some instances men's wickedness may take advantage by that rule, so that even their wickedness shall be the very thing, which, by an abuse of that rule, procures them temporal honours and privileges. For such is the present state of , man in this evil world, that good rules, in many instances, are liable to be thus abused and perverted. As for instance, there are many human laws, accounted wholesome and necessary, by
which an accused or suspected person's own solemn profession of innocency, upon oath, shall be the condition of acquittance and impunity; and the want of such a protestation or profession shall expose him to the punishment. And yet, by an abuse of these rules, in some instances, nothing but the horrid sin of perjury, or that most presumptuous wickedness of false swearing, shall be the very thing that acquits a man: While another of a more tender conscience, who fears an oath, must suffer the penalty of the law.
2. Those rules, by all wise law-givers, are accounted wholesome, which prove of general good tendency, notwithstanding any bad consequences arising in some particular instances. And as to the ecclesiastical rule now in question, of admission to sacraments on a profession of godliness, when attended with requisite circumstances; although in particular instances it may be an occasion of some tender-hearted Christians abstaining, and some presumptuous sinners being admitted, yet that does not hinder but that a proper visibility of holiness to the eye of reason, or a probability of it in a judgment of rational Christian charity, may this way be maintained, as the proper qualification of candidates for admission. Nor does it hinder but that it may be reasonable and wholesome for mankind, in their outward conduct, to regulate themselves by such probability; and that this should be a reasonable and good rule for the church to regulate themselves by in their admissions; notwithstanding it may happen in particular instances, that things are really diverse from, yea the very reverse of, what they are visibly. Such a profession as has been insisted on, when attended with requisite circumstances, carries in it a rational credibility in the judgment of Christian charity: For it ought to be attended with an honest and sober character, and with evidences of good doctrinal knowledge, and with all proper, careful, and diligent instructions of a prudent pastor. And though the pastor is not to act as a searcher of the heart, or a lord of conscience in this affair, yet that hinders not but that he may and ought to inquire particularly into the experiences of the souls committed to his care and charge, that he may be under the best advantages to instruct and advise them, to apply the teachings and rules of God's word unto them, for their self-examination, to be helpers of their joy, and promoters of their salvation. However, finally, not any pretended extraordinary skill of his in discerning the heart, but the person's own serious profession concerning what he finds in his own soul, after he has been well instructed, must regulate the public conduct with respect to him, where there is no other external visible thing to contradict and over-rule it. And a serious profession of godliness, under these circumstances, carries in it a visibility to the eye of the church's rational and Christian judgment.
3. If it be still insisted on, that a rule of admission into the church cannot be good, if liable to such abuse as that forementioned, I must observe, This will overthrow the rules that the objectors themselves go by in their admissions. For they insist upon it, that a man must not only have knowledge and be free of scandal, but must appear orthodox, and profess the common faith. Now presumptuous lying, for the sake of the honour of being in the church, having children baptized, and voting in ecclesiastical affairs, may possibly be the very thing that brings some men into the church by this rule; while greater tenderness of conscience may be the very thing that keeps others out. For instance, a man who secretly in his mind gives no credit to the commonly received doctrine of the Trinity, yet may, by pretending an assent to it, and in hypocrisy making a public profession of it, get into the church; when at the same time another that equally disbelieves it, but has a more tender conscience than to allow himself in solemnly telling a lie, may by that very means be kept off from the communion.
It seems hardly reasonable to suppose, that the only wise God has made men's opinion of themselves, and a profession of it, the term of their admission to church-privileges; when we know, that very often the worst men have the highest opinion of themselves.
ANSW. 1. It must be granted me, that in fact this is the case, if any proper profession at all is expected and required, whether it be of sanctifying grace, or of moral sincerity, or any thing else that is good: And to be sure, nothing is required to be professed, or is worthy to be professed, any further than it is good.
ANSW. 2. If some things, by the confession of all, must be professed, because they are good, and of great importance; then certainly it must be very unreasonable, to say, that those things wherein true holiness consists are not to be professed, or that a profession of them should not be required, because they are good, even in the highest degree, and infinitely the most important and most necessary things of any in the world. And it is unreasonable to say, that it is the less to be expected we should profess sincere friendship to Christ, because friendship to Christ is the most excellent qualification of any whatsoever, and the contrary the most odious. How absurd is it to say this, merely
under a notion that for a man to profess what is so good and so reasonable, is to profess a high opinion of himself!
ANSW. 3. Though some of the worst men are apt to entertain the highest opinion of themselves, yet their self-conceit is no rule to the church: But the apparent credibility of men's profession is to be the ground of ecclesiastical proceedings.
If it be necessary that adult persons should make a profession of godliness, in order to their own admission to baptism, then undoubtedly it is necessary in order to their children being baptized on their account. For parents cannot convey to their children a right of this sacrament by virtue of any qualifications lower than those requisite in order to their own right: Children being admitted to baptism only as being, as it were, parts and members of their parents. And besides, the act of parents in offering up their children in a sacrament, which is a seal of the covenant of grace, is in them a solemn attending that sacrament as persons interested in the covenant, and a public manifestation of their approving and consenting to it, as truly as if they then offered up themselves to God in that ordinance. Indeed it implies a renewed offering up themselves with their children, and devoting both jointly to God in covenant; themselves, with their children, as parts of themselves. But now what fearful work will such doctrine make amongst us! We shall have multitudes unbaptized, who will be without the external badge of Christianity, and so in that respect will be like Heathens. And this is the way to have the land full of persons who are destitute of that which is spoken of in scripture as ordinarily requisite to men's salvation; and it will bring a reproach on vast multitudes, with the families they belong to. And not only so, but it will tend to make them profane and heathenish; for by thus treating our children, as though they had no part in the Lord, we shall cause them to cease from fearing the Lord; Josh. xxii. 24, 25.
ANSWER 1. As to children being destitute of that which is spoken of in scripture as one thing ordinarly requisite to salvation; I would observe, that baptism can do their souls no good any otherwise than through God's blessing attending it; But we have no reason to expect his blessing with baptism, if administered to those that it does not belong to by his institution.