A Plain and Familiar Christian Conference, Chapter 2
Chap. II. Of a Particular Church.
Phil.
I Pray Sir come now to the main thing I aim at, viz. to the true nature and conſtitution of a Goſpel Particular Church.
Chriſt.
You mean ſuch a Congregation as is the immediate ſubject of all the Ordinances and Offices of Chriſt's Inſtitution, where every Believer is bound to wait upon God in Goſpel Faith and Order, for the glory of Chriſt, and his own edification.
Phil.
Such a Church I mean; may not a National Church be it?
Chriſt.
By no means; it's no Church but ſuch whoſe Members may all meet together in one place for Communion in all Ordinances, for ſo the firſt Church at Jeruſalem did, the greateſt for ought I know that ever was ſince, and all other that we read of in Scripture ſince. If any comprized all the Saints in the Nation, Province or Territory, they all aſſembled for frequent Communion in one place under the ſame Officers. We read of no Particular Church in Scripture but what was Congregational; for the National Church of the Jews, which was the only one of that kind which ever was in the World of God's Inſtitution, was Congregational; for all the Males came to the Temple, and before, to the Tabernacle three times a year, to appear before God to worſhip in acts of Communion, therefore it was called the Tabernacle of the Congregation.
Phil.
I am pretty well ſatisfied now from the weighty arguments I formerly heard from you, though my thoughts through prejudice paſſed lightly over them then, that all National, Dioceſan and Parochial conſtitution of Churches was merely from Man, if not from the Man of Sin, which latter I ſee cauſe enough to ſuſpect. But I pray, give me a plain deſcription of a particular Goſpel Church.
Chriſt.
With all my heart Sir, a Particuler Goſpel Church is a ſeparate company of Viſible Believers with their Seed (or Saints) aſſociated together in ſpecial bond of Union for the enjoyment of Communion with Chriſt and one another in all the Ordinances of Chriſts appointment for their edification.
Phil.
You ſay the allowed matter of this Church is Viſible Believers; what underſtand you by a viſible Believer?
Chriſt.
I mean one that makes a credible profeſſion, ſuch an one as I am bound by all the rules of Charity to believe he is a true believer on the name of the Lord Jeſus Chriſt; and I do not ſay, 1. That it is neceſſary that therefore he be no Hypocrite for ſo he may be and I not know it. 2. Neither do I ſay that his meer profeſſing makes him a Church member, for they in Act. 2. believed before they were Church Members and profeſſed their Faith, which gave them right of claim. Yea there are many have right of claim, and do profeſs, but do not ſeek to joyn to a particular Church, and it cannot be without a voluntary offer, and ſubjection to the Order of the Goſpel.
Phil.
What is required to a credible profeſſion for the due ſatisfaction of a particular Church of Chriſt?
Chriſt.
The Tree cannot be known to me but by the Fruits, ſee Mat. 7.17, 18, 19. chap. 12.33. Luk. 6.44. the credible fruits are therefore, Holineſs of life, and profeſſion of Faith. It's required there be viſible holineſs of life, Phil. 1.27. Let your converſation be as becometh the Goſpel, i. e. both the Doctrine and Order of it: And this lies in negative and poſitive holineſs appearing in the converſation. 1. Negative that it be without blame, Eph. 1.4. Phil. 2.15. 1 Th. 5.23. 2. A meer negative religion in reſpect of groſſer and more obſervable ſins is no more than what many a Carnal man may attain unto; there muſt be the practice of poſitive duties required, and not merely moral in juſtice and mercy, but ſuch by which a Chriſtian is more peculiarly diſtinguiſhed from Moral Heathens, ſuch as family duties of reading the word, and daily prayer: thoſe of a more publick nature, as conſtant attendance on the word Preached, ſanctifying the Lords day, free diſtribution to the neceſſities of the Saints, and a manifeſt readineſs on all occaſions, to follow Chriſt as his diſciple in all things, Tit. 3.8. ch. 2.11, 12. yea in ſuffering.
Phil.
But what more profeſſion is needfull beſides this viſible practical walking? is not this enough of it ſelf?
Chriſt.
It is as the Church ſhall judge of it, for they may be ſo well acquainted with the Faith, as well as the viſible holineſs of ſome, that there may not be the leaſt doubt that the perſon offering himſelf, is fit matter for the Spiritual building, but the Church will it may be for the edification of others deſire to hear the dealings of God with ſuch an one, rather than for ſatisfaction concerning his Spiritual ſtate, which they doubt not of.
Phil.
But I pray Sir, what is the nature of this verbal profeſſion which you expect?
Chriſt.
There are two things beſides what hath been ſaid requiſite in an adult Church Member. 1. That he have a competent knowledge of God and Chriſt, Prov. 19.2. He that hath not the knowledge of Chriſt cannot believe, Rom. 10.14. ch. 3.11. Pro. 9.10. Hoſ. 4.6. 2 Pet. 1.3. 1 Tim. 2.4. therefore it's requiſite that ſuch as are admited Church Members, do ſhew that they have a knowledge of God in his eſſence and ſubſiſtences, the perſon, natures and offices of Chriſt, the ſtate of man by reaſon of the fall, the nature of Chriſts Mediatory Office in his Humiliation and Exaltation, and the great effects thereof in Juſtification, Sanctification and Glorification.
Phil.
I think indeed it's very requiſite, that Church Members ſhould have knowledge of Divine Myſteries, ſo far as is neceſſary to Salvation, or elſe they will but prophane holy things, and turn them into meer ſuperſtition or Idolatry, as the Papiſts have done, who hugg Ignorance as the Mother of Devotion, but many a man that hath had good Chriſtian education may give a great account in theſe matters and not have a Grain of Grace in his Heart.
Chriſt.
So he may, nay many …n one that can diſcourſe with much knowledge in all points of Divinity may be a very looſe and wicked man in his life, Rom. 2.17, 18, 19, 20, &c. nay, he may do all externals in Religion, and have no power of Godlineſs. Wherefore, 2. We go as far as we can to be ſatisfied, and therefore inquire a reaſon of his Faith and Hope, which when he hath ſatisfied us in, we can go no further, but own him fit to become a viſible Member of the Church. And theſe qualifications are expreſly laid before us, Rom. 10.10. The reaſon of the Faith that is in us is to be given when required, 1 Pet. 3.15. be ready to give a reaſon of the hope that is in you, It is therefore of the greateſt weight to give this reaſon to a Church, for their ſatisfaction when asked by it, and we find that they that were added to the Church, Act. 2. gave good evidence of their Repentance and Faith in the Lord Jeſus Chriſt, as the effects of Peter's Sermon.
Phil.
But they were preſently added to the Church, they allotted no time to make further inſpection into their lives and converſations.
Chriſt.
There may be great reaſon for it, for, 1. It's moſt probable theſe were all known to be very devout in the Jewiſh Religion, ſuch it may be for converſation, as Zechary and Elizabeth, and as Cornelius a Proſelyte, for they were Jews that lived at a diſtance, in remoter Regions, that came up conſtantly to Worſhip at the Feaſts, and now came to the Feaſt of …. 2. Peter and the reſt of the twelve, all preſided in the Church, who were extraordinarily inſpired, and therefore had a more infallible judgment, or more infallible dictates of the Spirit to direct them in Church adminiſtrations, than ordinary Church Officers ſince have, as appears by many inſtances in the matter of Simon Magus, Ananias and Sapphira, &c. but we are acquainted by the Spirit of God how true ſteps they made in receiving of Members, that they were ſtill ſuch as ſhould be ſaved; we read not of any falſe-hearted of all that 3000, unleſs Ananias and Sapphira were of that number.
Phil.
But is it abſolutely neceſſary, that every adult perſon be admitted into Church Communion, and give credible evidence that he is a Member of Chriſt.
Chriſt.
Yes, for 1. Viſible Memberſhip of the Catholick Church, gives right of claim to Communion with a particular Viſible Church, a ſuppoſal of a perſons myſtical union to Chriſt, is the true ground of claim of Communion with Chriſt and his People, in inſtituted Ordinances. 2. We have no other ſort of Members but viſible Saints ſpoken of, as admitted, in the primitive Apoſtolick ſtate of the Churches, Rom. 1.7. 1 Cor. 1.2. Phil. 1.1. Eph. 1.1. Co… 1.2. Saints and faithful Brethren in … Theſ. 1.1. Eph. 2.1, 2. thoſe of the Church of Theſſalonica were in God the Father and in Chriſt Jeſus. In Solomon's Temple, all the Stones were to be ſquared and fitted, before laid, a Type of Chriſt Myſtical and Politick in viſible Church-ſtate; the Apoſtle Peter alludes to it, 1 Pet. 2.2.3, 5. he ſhews the firſt effects of the Word of God's grace on Converts, and then they come to Chriſt the corner-ſtone, as living ſtones to be built a ſpiritual houſe in viſible Communion of the Saints. 2. That a Church-Member who ought to be caſt out when in, is not to be received in; but if any ſurreptitiouſly crope in, & be made manifeſt not to have the fear of God before his eyes, he is to be caſt out; therefore, he that doth not appear to have the fear of God, is not to be admitted a Church-Member. See 1 Cor. 5.11, 12.
Phil.
Your ſtrictneſs in this kind keeps off many that would otherwiſe joyn themſelves.
Chriſt.
And doth not the holineſs of Goſpel-Truths as much or more keep off carnal and wicked men from embracing them, as they will ſay? but the true reaſon is their rebellious hearts bigotted to their beloved ſins. Beſides, it's very neceſſary there ſhould be a bar to keep off unworthy perſons from ſacred things; It is not meet to give holy things (i. e. ſuch as are peculiar to God's Children) unto Dogs, and ſuch are Church-Priviledges. 3. We would not willingly debar one, even the leaſt Babe in Chriſt, from the appointed ways and means of Communion with Chriſt, and therefore do willingly condeſcend to the modeſty and weakneſs of any Age or Sex manifeſting a ſpiritual hunger and thirſt after the Lord Jeſus Chriſt; if there be a ground to judge there is truth of grace in the heart, it is accepted, and this is ordinarily perceived by them that are ſpiritual.
Phil.
But you will ask hard Queſtions in the points of Knowledge.
Chriſt.
No harder than are asked in our ordinary Catechiſms which we teach our Children, trying only whether a grown Perſon underſtands in any competent meaſure what he ſaith, according as Philip dealt with the Eunuch.
Phil.
But this giving a reaſon of the hope that is in us, is that which moſt are againſt, and are loath to comply with.
Chriſt.
They that have it not cannot do it, unleſs ſome glozing Hypocrite, that by his Education and Parts hath got much brainknowledge, and can counterfeit any external part of Religion. But where this hope is you uſually ſee how ready men are to ſpeak of the Grace of God to Friend and Neighbour, why not to a Church or its Officers, that may bring their Relation to the Church? You ſee how naturally in our diſcourſe, but now, you fell into this; when I took but occaſion to ask how you came ſo ſuddenly in love with the Lord Jeſus Chriſt, you gave me a very full account of the Grace of God towards your Soul.
Phil.
Why is it no more than ſuch a poor account as I gave you but now? alas I could have ſaid a great deal more concerning Gods wonderful gracious dealings with me, but that I haſted to this diſcourſe with you about Goſpel Church and Order, which I have long wiſhed for. I had thought your members muſt have prepared ſome ſet ſpeech in ſuch exact form and manner as ſome men can do. But alas how many good honeſt Chriſtians cannot expreſs themſelves? but they can tell you in their plain way of ſpeaking, what they were, Drunkards, Lyars, Scoffers, Debauched Adulterers, Blaſphemers, &c. And one will ſay, God caſt me down under the ſence of ſin, by awakening my Conſcience, by ſuch a Word or ſuch a Providence, and I began to think how I was in haſtning to eternal deſtruction, he will tell of the great ſtruglings he had with Satan, the World, and his Company, to hold him faſt in his ſinful ways, he will tell you what good tidings to him the Revelation of the Free Grace and Love of God to Sinners was. And how thereby his Heart was drawn forth to Faith in his blood and obedience to all his commands, he will tell you the Sermon, and places of Scripture, ſome at leaſt of the moſt remarkable, which were made moſt effectual for his Souls benefit and advantage. If this be all you ſtand upon, I think none that hath taſted that the Lord is gracious, will make any ſcruple of it. As for my own part I could be willing to make it my frequent diſcourſe to any faithful Friend in Chriſt, to declare to him, what God hath done for my Soul, and ſhould look upon it as the beſt entertainment he could give me to hear the like from him. And I know not why any one ſhould queſtion the doing it to a Church of Chriſt, where ſo many faithful ones labour under the ſence of their own ſins and weakneſſes, as well as a mans ſelf.
Chriſt.
I find baſhfulneſs is a great hindrance to many, in ſome, eſpecially Women, it is from their Sex, and the natural temper of many of both Sex; there is no remedy for them but to pray againſt it: and for Church Officers to deal with them in all Tenderneſs and Condeſcention, ſuppoſing ſtill that there is much of the Grace of God, and ſence of Sin in them, which is not expreſſed by what ſhews it ſelf. Again, others are aſhamed, ſome upon this account, viz. to tell the World how wicked and vile they have been, others afraid they ſhall be rejected, and that would be a great diſgrace to them. As to the firſt ſort, I ſay, Churches do not ſtand upon this, that every one ſhould particularize the individual Sin, that he hath committed, it may be ſome of an heinous and enormous nature; it is enough that he ſpecifies the ſence of the greatneſs of the ſins he lived in, in General, unleſs he finds it for the honour of God, and the good of others, to declare what a wicked wretch in this or that kind he hath been, which the world and his acquaintance knows as well as he; and in that reſpect it is neceſſary for the honour of God, and Paul did ſo, that great Apoſtle, I was a Perſecutor, &c. And how often doth he aggravate his ſin, and magnifie the rich Grace of God that called and ſaved him? That great notorious ſin of his known to all, he declares often to the Churches and others. Then as to the declaring our Faith in the Lord Jeſus Chriſt, and in his great and precious Promiſes, there is no reaſon any ſhould be aſhamed of it, unleſs a man be aſhamed the World ſhould know he is willing to be ſaved, and not eternally periſh. Rom. 10.10, 11. The Apoſtle anticipates this Objection, when he ſaith with the Heart man Believes, and with the Tongue Confeſſion, (i. e. of that Faith) is made unto Salvation, it immediately follows, for the Scripture ſaith, He that believeth on him ſhall not be aſhamed, i. e. To confeſs with his Mouth what he believeth in his Heart. As for Confeſſion of particular ſecret ſins, it is not expected by the Churches, they have no ſuch cuſtom to require it, but leave it to the wicked practice of the Romiſh Prieſts in Auricular Confeſſion.
Phil.
You have given very good ſatisfaction in this point, for I have heard many that are not acquainted with the way of your Churches object this very ſtrenuouſly; as if your Miniſters took upon them the practice of thoſe Wicked Varlots, who make Confeſſion a ſtratagem to creep into acquaintance with mens ſecrets, for their own advantage. But I would have you anſwer the other objection that many are afraid they ſhall be rejected, and I will tell you too many are loath to bewray their own ignorance and unacquaintedneſs with the things of God.
Chriſt.
As for ſuch, who fear they ſhall be rejected, they are of two ſorts. 1. Such as are lifted up in themſelves, and put on Religion more for the applauſe of it than for the love of it; theſe have not learned Chriſt, for they know not how to deny themſelves; and therefore it's better they ſtay off than offer themſelves, till their Hearts be enclined to love Chriſt, and his commands more than the applauſe of men. And theſe have uſually one of theſe reaſons for their fears; firſt, Either that they have lived in ſome known ſcandalous ſins, that they cannot give any ſufficient grounds to others, to believe, they have thorowly repented of by a manifeſt Reformation, and ſuch had better forbear offering themſelves, till their Friends and Acquaintance obſerve ſome evident change in them. Or it is by reaſon they fear, as you ſay, they ſhall bewray their Ignorance in the things of God; if that be the reaſon, it is much better for them to diſcover their Ignorance than to remain in it, being the enquiries upon this account into mens Knowledge, it is only in the great and weighty points of the Goſpel, without acquaintance with which a man cannot believe unto Salvation by Jeſus Chriſt. Beſides what danger is there of publick diſgrace? If the way of the Churches be known, no unprejudiced Chriſtian can think there is any, for if a man offer himſelf to joyn to a particular Congregation, he goeth to the Paſtor or Elder, and acquaints him with his deſire, who will, if he think there be reaſon, firſt enquire of his knowledge in ſome great fundamental points, wherein finding him groſly defective, he gives him Information, and deſires him frequently to repair to him for the more cheriſhing all good deſires and affections in him, till he arrive at a competency of knowledg; but all this while doth not make him known to the Church, ſo that his infirmities are not blazoned abroad in the World in the leaſt by this way of proceeding.
Phil.
My Friend, I pray inform me what you intend by a ſeparate Society; and can you juſtifie ſeparation? you know how it's cryed out againſt by moſt learned Divines.
Ch.
Therefore I put in that word, becauſe I am ſure Separation is a neceſſary adjunct that doth belong to every true Conſtituted Church of Chriſt, nay is there any that doth pretend to be a Church of Chriſt, that doth not ſeparate more or leſs? doth not the pretended Church of Rome ſeparate from Turks and mere Pagans? doth not our Church of England ſeparate from Rome? and why? Either becauſe ſome ſay it's no true Church; others becauſe it's corrupted in Doctrine and Worſhip, though a true Church, and thereby juſtifie their ſeparation from it. And may not other Churches upon the ſame ground ſeparate from the Church of England, either becauſe, as ſome will ſay, it's not a true conſtituted Goſpel Church, but Antichriſtian. or becauſe, as others will ſay, they allow it to be a Church of Chriſt, but polluted in Doctrine, Worſhip, Manners, both as to the Miniſtry and People, and therefore to be ſeparated from, for the enjoyment of a purer Church State and Communion? Again, the Church of England in her Catechiſm teacheth ſeparation, and ſolemnly vows it, Infants in Baptiſm, Promiſe by the Sureties or Vangers, to forſake the World, the Fleſh, and the Devil. What is this but ſeparation? And if this were practiſed as it is promiſed, the members of the Church of England would be a ſeparate people. Laſtly there is nothing clearer than that a viſible Church of Chriſt ought to be ſeparate, 1 Pet. 2.9. What is a choice peculiar people, a holy Nation, to ſhew forth the praiſes of him that hath called us out of darkneſs into his marvellous light, but a ſeparate people? a Holy Nation in a world lying in wickedneſs? a people called out of a dark world into marvellous light, as the Church of old in Goſhen had marvellous light while Egypt was in darkneſs, and the praiſes of Chriſt thus ſeparating themſelves, they ſhew forth in the Churches. And what can be oppoſed with any evidence againſt that plain and full place to this purpoſe? 2 Cor. 6.14. be not unequally-yoaked together with unbelievers, ver. 15. what part hath he that believeth with an unbeliever? i. e. a viſible unbeliever; it ought not to be rendered an Infidel, as if one ſort of unbeliever only was meant, for it's the ſame Word every where elſe, and v. 14. rendred unbeliever; but our Engliſh Divines render the word Infidel, inſinuating that none but Turks and Pagans were to be underſtood by this Text, that we are required to ſeparate from. But the Text is moſt expreſs that it is from all viſible Unbelievers. The Temple of God is the Goſpel Church, the fellowſhip is Church fellowſhip, therefore he bids us come out from among Unbelievers, and from all falſe worſhip, and be ſeparate, v. 17. and then God Promiſeth to be their God, to dwell with them, &c. I ſhall add no more at preſent on this point though much more might be ſaid.
Phil.
You have fully confirmed me in this point, I pray tell me whether there be any that are not actual believers that are Church-members.
Chriſt.
All Church members come in upon the right of a Viſible Profeſſion, but it follows not thence that all Church-members are actual believers; for many Hypocrites come in upon the right of Profeſſion, but are not actual believers. Again, Infants and Children of believing Parents come into Churches, and are juſtly made and called members upon the right of Profeſſion; but it is of their Parents, not of their own Perſonal Profeſſion, neither are they actual Believers; their Profeſſion is in the Parents, their Covenant Obligation is in the Parents, the Priviledges they are capable of is belonging to them by virtue of a Promiſe, wherein they are concerned with their Parents, and primarily for the Confirmation of the Parents Faith, and ſecondarily in order to the Salvation of their Children. But a little more of this when I come to Baptiſm.
Phil.
I pray Sir, proceed then to ſpeak to the Viſible bond whereby this Church Society is bound together.
Chriſt.
I hinted before that Churches are denominated from their bond of Union, as from their Communion; from Myſtical Union and Communion, the Church is called Inviſible, from Viſible Union and Communion it is that Churches are called Viſible. It's thus in any civil Corporation and Society, every man doth not come and partake of the Priviledges of it at his pleaſure, and leave it when he pleaſe, no not every one of ſuch a Profeſſion qualified according to the Laws of the Society, none but ſuch as being qualified comes and lays claim to his admiſſion on his qualifications wherein to be approved he puts himſelf upon the Teſt, being approved he immediately enters into a mutual bond or obligation, he promiſeth by Oath or otherwiſe to ſubmit to the Laws of the Society, they admit him a member to partake of all the Priviledges. So it is in Viſible Churches which are ſo many particular Societies that have given up themſelves to Chriſt, and bound themſelves to walk together in a viſible ſubmiſſionto, & conſtant waiting upon Jeſus Chriſt in all his Goſpel Inſtitutions and Appointments, and it's requiſite this obligation be explicite; becauſe, firſt, The Church Society is viſible and explicite, ſuch therefore muſt the bond be. 2. The Profeſſion of his Faith is explicite, ſuch therefore ſhould his obligation be to future walking. 3. As no man can be a member of any Society conſtituted by voluntary conſent, without he voluntarily offer himſelf, ſo none is governable there by the Laws of it, without ſuch an obligation, and otherwiſe the Government of it would be wholly precarious; for a man cannot be a ſubject duely (unleſs a man be a ſlave and under compulſion) to any ſociety but by natural (as a Child to a Family) or voluntary ſubmiſſion and obligation, as here. 1. All ſocieties of this nature do juſtly expect and demand that a Man be true to them, and ſubmit to their Laws, if he will have protection, and partake of their Priviledges.
Phil.
But they ſay you have no Scripture grounds for this Bond or Church Covenant as ſome call it.
Chriſt.
It might be enough to ſay, that a ſociety muſt be encreaſed the ſame way, as it is made at firſt, and that after Members muſt be joyned upon the ſame terms, on which the firſt embodied and aſſociated together, but there is no incorporate ſociety but joyn together at firſt by mutual agreements, under ſome Charter, for enjoyment of ſome priviledges, and ſubmit to the preſcribed Laws thereof, and on theſe terms are Members, and capable of being judged by it; ſo it is here, Chriſtians meet and agree together, to walk in Church fellowſhip, and what do they promiſe ſolemnly to God and one another, to give up themſelves to the Lord and one another, to walk in all the ways, ordinances and appointments of Chriſt. Now I find this is that which is called adding to the Lord, when a people firſt joyn themſelves to Chriſt in Church fellowſhip; and ſo the firſt gathering the Church at Antioch is expreſſed, for Act. 11.19. ſome ſcattered upon the perſecution by Saul, men of Cyprus and Cyrene, I doubt not but Prophets inſpired at Pentecoſt, Preached to the Grecian Jews the Lord Jeſus Chriſt, v. 20. and the hand of the Lord was with them, and a great number turned unto the Lord, v. 21. Upon the tidings of this ſucceſs Barnabas was ſent from Jeruſalem, who was a good man and full of the Holy Ghoſt, and of Faith. And much People were added to the Lord, i.e. they by mutual conſent, gave up themſelves unto the Lord Jeſus Chriſt, they turned to the the Lord by Repentance, by the Preaching of theſe firſt comers. But now the Spirit tells us the ſucceſs of Barnabas his coming, and it was upon his exhortation of them thereto, v. 23. and when he was come and ſaw the Grace of God, (which had prevail'd unto converſion) he rejoyced, and exhorts them all with full purpoſe of Heart [i. e. with ſincerity and reſolution] foreign, to joyn themſelves for conſtancy unto the Lord, in Church fellowſhip, afterward when Paul comes, v. 26. he finds them a Church, and as ſuch abides among them for an whole year, for it's ſaid Paul and Barnabas aſſembled themſelves with the Church, foreign Preaching to a great multitude, many of which were not yet of the Church, and that this adding or joyning to the Lord is entring into the Church obligation, is manifeſt alſo from Act. 5. where it appears upon the ſignal Judgments, that Ananias and Sapphira fell under, v. 13. of the reſt ſuch Hypocrites as they, none durſt joyn themſelves; the word is foreign ſignifying to cement and unite into a Body, it's uſed for joyning to the Church of Jeruſalem, Act. 9.26. and 1 Cor. 6.17. in the ſame ſence. And it's ſaid here, v. 14. Believers were the more added to the Lord, which muſt be by ſome viſible overt act, whereby they became Members of the Church after believing, for it cannot be meant of their myſtical joyning to Chriſt by believing; for then the Antitheſis would not hold between them that durſt not and them that did. In the ſame ſence is the adding a Member to a Church, which is joyned to the Lord, Act. 2.41, 47. there they were firſt viſible Believers, then added to a ſociety by ſome overt ſolemn act, and therefore ſaid to be added to the Church. It would be too long in this way of conference between you and me, to evince this Truth particularly from the method that God uſed, in the conſtituting and maintaining a viſible Church, from the beginning: to look back but as far as Abraham, how he, and his family, and his ſeed became a Viſible Church, it was by explicite obligations, and overt acts in binding them by Sacrifice. I might mention the ſeveral expreſs obligations that Church came under from time to time, in Moſes time at Horeb, Joſhua's, the Judges, Samuel's, eſpecially, David's, and the reſt of the Reforming Kings, remarkably by Joſiah, and after the Captivity in Ezra's and Nehemiah's days. And that this was not a diſpenſation peculiar only to the Old Teſtament State, and ſtanding of the Church is manifeſt from Iſa. 56.3, 4, 5, 6. for there God ſpeaks of the priviledges of the Goſpel Salvation, which was near, meaning the Gentile, by the Son of the ſtranger, and by the Eunuch, any other excluded from the priviledges of the Church of the Jews, and incapacitated by Levitical uncleanneſs; theſe, ſaith the Lord, being Believers, and joyning themſelves to the Lord (the words uſed in the acts) and taking hold of his Covenant, ſhall have a place and a name in my houſe, i. e. to be Church Members, and have right to all Church Priviledges. And this is that bond of the Covenant which the Prophet Ezekiel foretells, that the Great and Goſpel reſtauration of the Jews ſhould bring them under, Ezek. 20.37. of which the Prophet Jeremiah, chap. 50.4, 5, 6. and Zech. 2.10, 11. I refer you in this matter to that clear diſcourſe that the Learned Mr. J. Cotton, hath upon this ſubject in his way of the Churches of N.E. Pag. 59, 60, 61, &c. where you may receive full ſatisfaction in this point, if what I have briefly ſpoken be not enough. You may read alſo Mr. J. Davenport's power of Congregational Churches his anſwer to Mr. J. Paget, where he ſhews pag. 27. that this Covenant obligation, is the formal cauſe of a Church, and ſheweth the nature, and evinceth the neceſſity of it to a Churches being; as likewiſe Mr. Hookers ſurvey, chap. 4. page 45.
Phil.
Sir, I thank you for diſcovering theſe authors to me; I have heard of them that they were Reverend, Pious & Learned Men, who ſuffered much for the Teſtimony they bore againſt our corruptions, prejudice for a long time hath kept me off from reading the works of ſuch men; but I pray Sir, give the heads of the Arguments they inſiſt on for it.
Chr.
1. Believers are under Church power this way, or quatenus Believers; If quatenus profeſſing Believers, then where ever they come, the Church and Officers there, may challenge power over them as Members; this will be denied by moſt till they voluntarily ſubmit themſelves, it may be ſome will come for Church priviledges, but will not admit of any Church power for their Reformation to be adminiſtred towards them. 2. They argue from all Civil Societies of that nature, and Marriage it ſelf cannot have a formal being without mutual compact and agreement; ſo there is a mutual relation that all Church Members ſtand in one to another, and all of them to their Officers, and their Officers to them, and reciprocal duties to be performed; theſe cannot be performed, or will not without mutual conſent and obligation. 3. They argue from all the Metaphors whereby a Church is deſcribed a Houſe and Temple, is bound and pin'd together, a natural body hath all the Members knit together by joints and bands, it's repreſented as a City compact, Rev. 11.2. Eph. 2.19. and what City can become enfranchiſed, but this way and manner. 4. It's no reaſon any ſhould challenge priviledges of a Society without they be ſubject to the orders and rules of walking. 5. If this be not, but Members may come in and out as they pleaſe, without obligation, Churches have no power to keep themſelves pure by Admiſſion or Excommunication, for as a Member can come at pleaſure, ſo he may depart. 6. Laſtly the practice of the Primitive Churches ſeems very clear, as hath been touched, but ſuppoſe it had not been ſo clearly expreſſed I know not out if God inſtitutes a Society or other thing, what ever is neceſſarily required to the very nature & eſſence of the thing without which it would inevitably be deſtroyed, ought to be done, the general rule in ſuch-caſes ought to lead us to the practice of duty in all thoſe particulars, that muſt neceſſarily attend obedience thereunto.
Phil.
But if this bond of viſible obligation be the formal Cauſe of a Church, then there is no true Churches but ſuch where it is; which ſeems to be hard.
Chriſt.
How far the Lord Jeſus Chriſt will own a people profeſſing themſelves a Church, and how far he will diſpenſe with their failures and defects in matter of order, eſpecially while it hath been in the Antichriſtian Wilderneſs, he himſelf only knows. Much hath been done by Chriſt undoubtedly in the latter times of that great Apoſtacy in the days of Reformation, and that he hath had his true Churches all along, it's not to be queſtioned, but that for the moſt part was in a myſtical, not a viſible organical ſtanding; and in many congregations, where the Word and Sacraments have in ſome meaſure of purity been adminiſtred, in reſpect of the matter of the Congregation, viſible Saints, and the manner of adminiſtration freed from Romiſh Pollutions and humane Inventions, we will not deny but there may have been a true, though not right regulated Church of Chriſt, without this expreſs and ſolemn obligation, it is implicit, and ſuch as is to be ſuppoſed as intended by their practice, in attending, and conſtant waiting upon God in all the Ordinances of his appointment, in one aſſembly or congregation, eſpecially in that great Ordinance of Communion in the Lords Supper, wherein they ſeal their union in one body. 1 Cor. 10 17. And undoubtedly a people that is congregated having explicitely choſen their Paſtor, or implicitely ſubjected to him, and received this Sacred Ordinance from his hands, are bound to abide, as a ſociety mutually related one to another, in conſtant and frequent Communion by the nature of the Ordinance it ſelf. But the coming of a Church thus together, 1. Is far ſhort of the order of the Goſpel. 2. The generality of communicants of this ſort, do not apprehend themſelves hereby bound to one Congregation more than another, and their Miniſters look not upon themſelves bound to one People more than another: any more than for external emolument, taking themſelves to be Miniſters to the Catholick Church, and ſo may adminiſter the Sacrament to as many people as they Preach to, here or there, without deſigning a peculiar flock to take charge of. So that their Churches are occaſional moſt times, and but for a while, during their pleaſure to adminiſter to them. 3. Such a Congregation is not at all governable, though as to priviledges, ſo called, they take and leave as they pleaſe; yet for their diſorders, miſcarriages and ſins, they think themſelves not accountable to any. And ſo liable to no cenſure, and therefore though we would go as far as poſſible in allowing the Right Hand of fellowſhip, to profeſſing Proteſtant Congregations; yet we cannot do to all promiſcuouſly, but may undoubtedly uſe the judgment of diſcretion therein, ſo as we be careful we do not by our practices in this and other caſes, nullify the appointed order of our Lord Jeſus Chriſt, and pollute our Communions.
Phil.
I pray what is the manner of a Peoples firſt entring into a Church State?
Chriſt.
I will tell you the uſual manner of them in N. E. and other places, who have choſen to practiſe moſt agreeably to Goſpel order, when a competent number of profeſsing Believers living within a vicinity, deſire to joyn together in a Church State, having good knowledge one of another, and having ſolemnly ſought God together for help and direction in this weighty matter, they appoint a day for it, and acquaint Churches with it, that their Paſtors or Meſſengers, or as many of other Churches as pleaſe may be preſent at the time. After ſpending ſome part of the day in ſuch ſolemn duties, as concern the matter in Hand, they do declare the dealings of God with their Souls one after another, then or before, one being choſen by the conſent of all to preſide for order ſake this day, it may be ſome Brother upon whom they have their Eye for a Paſtor, he then declares in the name of all there now intending to aſſociate, naming each of them, (at which they are ſtanding) the ſpeaker addreſſing himſelf to the Paſtors and Meſſengers of other Churches preſent, after this or the like manner. Brethren, you are Witneſſes of that great and ſolemn obligation that we are entring into; that we may have a name and a place within the Walls of the Houſe of God together with you, and may have but the Honour to be reckoned one of the leaſt of the Tribes of Iſrael. We therefore here upon mature conſideration, and chearfully, do give up our ſelves (with Children) to the Lord Jeſus and one another, promiſing in the ſtrength of the Lord, to ſubject our ſelves to all the Commands and Inſtitutions of Chriſt in the Goſpel, and continue ſtedfaſtly in fellowſhip one with another, to the Glory of him that hath called us, and our mutual comfort and edification, and do accordingly receive each other in the Lord, and cleave to each other in Brotherly love and mutual ſubjection according to God. Theſe words, whether more or leſs to the ſame purpoſe, may be uſed only to declare their profeſſed ſubjection to the Goſpel of Chriſt in Faith and Order. Accordingly one of the Paſtors or Brethren of other Churches, ſtands up in the name of the reſt of the Brethren of other Churches there preſent, and declares their joyfulneſs and gladneſs of Heart to ſee their Faith and Order, and accordingly doth reach out unto them the Right Hand of Fellowſhip, with holy wiſhes and deſires that as their Foundation is laid in Chriſt Jeſus, ſo they may be Edified in him, walking in the fear of the Lord, and in the comforts of the Holy Ghoſt, and be multiplied. See Cotton's way to the ſame purpoſe.
Phil.
Sure this practice looks very much as becomes the Goſpel of our Lord Jeſus Chriſt. But what is the next thing to be done?
Chriſt.
Now the next thing is to Organize this Body with Officers, in order to due adminiſtration of Ordinances.