The Power of Congregational Churches, Part 1

The Power of Congregational Churches · Part 1

p. 1The Churches Charter. Containing Two Parts,

1. The Conſtitution of particular viſible Churches.

2. The Priviledges and Power given to ſuch Churches.

BEfore I proceed to examine Mr. Pagets arguing for the Eccleſiſtical Juridical Power of Claſſes, I ſhall poſitively declare what power is given by Chriſt to particular Churches, after I have deſcribed their conſtitution according to Chriſt his appointment. In every of which particulars I ſhall principally inſiſt in the metaphor of a Corporation or body politick, ſuch as that of the chiefeſt and moſt perfect Cities is: becauſe I find, that it pleaſeth the Holy Ghoſt in Scripture, frequently to expreſs this matter under this ſimilitude.**Pſ. 48.1… 2. & 87.3. Iſa. 26.1. & 60.14. Ezek. 40.2. & 4….35 Rev. 3.… & …0.… 21. … 22. … Luc. 1… ….Ps 48:1Isa 26:1Isa 60:14Ezek 40:2Ezek 4:35Rev 3Luke 1 But I ſhall not venture to apply it any further than the light of Truth in Scripture will p. 2direct and warrant: There we finde the grand Charter it ſelf, and the ancient Preſidents of the firſt Chriſtian Churches planted by the Apoſtles. According to theſe Records I ſhall endeavour to declare the mind of Chriſt, whom God the Father commands us to hear,**Mat. 3.17 & 17.5.Matt 3:17Matt 17:5 in all things whatſoever he ſaith unto us, and that under a dreadful penalty,††Acts 3.22, 23. Cypr. ad Coecil. lib. 2. ep. 3. Si ſolus Chriſtus audiendus eſt, non debemus attendere quid aliquis ante nos faciendum putaverit, ſed quid, qui ante omnis eſt, Chriſtus prior fecerit, & faciendum ſtatuerit. Neque enim hominis conſuetudinem ſequi oportet, ſed Dei veritatem, cùm per Iſaiam Prophetam Deus loquatur & dicat, &c.Acts 3:22Acts 3:23 Whence Cyprian doth wel infer, If only Chriſt is to be heard, we ought not to attend what any before us thought ſhould be done, but what Chriſt, who is before all, hath done, and appointed to be done. For we ought not to follow the cuſtom of men, but the truth of God, ſeeing the Lord ſaith by the Prophet Iſaiah, In vain they worſhip me, teaching for doctrines the commandements of men. The Charter, according to which particular Churches are to be conſtituted, and their power, in re propriâ, is to be ſtated; we find in Mat. 16.18, 19. In the opening and explaining whereof, I purpoſe, with Chriſt's aſſiſtance, to proceed in this method; 1ſt, handling the conſtitution of a particular viſible Church; 2ly, clearing the power of it.

The words in Mat. 16.18, hold forth a perfect Rule for the conſtituting of a viſible Church, of its cauſes, of which we ſhall ſpeak ſeverally, and diſtinctly; and p. 3the more largely, that the ſtrength of ſuch objections as occurr, in each particular, may be duly weighed; and in handling them, I ſhall obſerve this order.

1. I ſhall propound, what I conceive to be the truth, in certain doctrinal Concluſions. 2. Explicate and confirm them. 3. Deduce thence ſuch Conſectaries or Inferences as freely flow from them.

CHAP. I.

1. THe principal efficient cauſe is noted in this clauſe, I will build my Church.] I? who is that? even he, whom Peter had confeſſed in theſe words, Thou art the Chriſt, the Son of the living God. That is, Jeſus our Mediator. 1. He ſpeaks in the firſt Perſon, not in the ſecond: For though he uſeth men as his inſtruments, yet himſelf, by his Spirit, buildeth his Church, Zach. 4.6. Therefore it is called, his Building, 1 Cor. 3.9. 2. He ſpeaks not in the preter, or preſent tenſe, but in the future [I will build.] For though Chriſt was yeſterday, is to day, and ſhall be ever, the builder of his Church; yet he thus ſpeaketh in a particular reſpect to the Chriſtian Churches under the New-Teſtament, p. 4which ſhould be built (after his Aſcenſion) of Jews and Gentiles joyned into one body, upon the foundation of the Prophets and Apoſtles, Jeſus Chriſt being the Corner-Stone, &c. Epheſ. 2.20, 21, 22. The Concluſion hence is,

Concl. 1 That Jeſus Chriſt our Mediatour is the only immediate Authour and Inſtitutor of particular viſible Churches.] That he ſpeaketh here of a particular viſible Church, and not of the Catholick Church, appeareth, by his giving to it the Keyes; Which, we ſhall prove hereafter, are given only to particular Churches. 2. That Chriſt himſelf is the only immediate Inſtitutor of ſuch Churches, may be evinced; 1. Generally, from Heb. 3.3, 4, 5. 2. Particularly, by Induction, thus; 1. He is the Door, by whom they that are orderly admitted, muſt enter, Joh. 10.9. 2. He ſets the Members, every one of them, in that place and rank which they have in the Body, 1 Cor. 12.18. and gifteth them accordingly, Epheſ. 4.7. 3. He compacteth the whole Body, Epheſ. 4.16. and firmly knits the materials together in this Spiritual building, 1 Pet. 2.5. 4. He gives the ſeveral Offices and Officers, Paſtors, Teachers, Ruling-Elders, and Deacons, 1 Cor. 12.28. Epheſ. 4.8, 11. 5. He appointeth p. 5the viſible Seals, Baptiſm, Col. 2.10, 11, 12. and the Lords Supper, 1 Cor. 11, 23, &c. 6. He is the Law-giver to his Church, Jam. 4.12. 7. He is the Lord of all Church-Admininiſtrations, 1 Cor. 12.3. 8. The Cenſures have their power and efficacy from him, Rev. 3.7. 1 Cor. 5.4, 5. 9. The bleſſing of all the Ordinances is from his Inſtitution of them, and effectual preſence with his Church and Miniſters diſpenſing them, Matth. 28.19, 20.

Reaſ. Thus he is by a three-fold right. 1. From the Decree and Donation of the Father, Pſal. 2.7, 8. John 3.35. and 5.22, 23. 2. From the Redemption of his Church, Act. 20.28. Phil. 2.9, 10, 11. Matth. 28.18, 19, 20. 3. From his conqueſt over the powers of darkneſs, from whence he hath delivered them, and tranſlated them into his Kingdom, Col. 1.13.

In all theſe reſpects, and many more, Jeſus Chriſt, our Mediatour, hath right to inſtitute particular Chriſtian Churches, and to caſt them into what mould he pleaſeth.

From this Concluſion, thus proved, I infer, as followeth.

1. Conſect. Then Jeſus Chriſt is the only Lord, and Head of ſuch Churches as p. 6himſelf hath inſtituted. Thus from Chriſt's building his Houſe, followeth his being over the Houſe, Hebrews 3.3, 6. And he is over it, as the Lord of it, Acts 2.36. And as the only Political Head of it, in three reſpects, 1. Of Preheminence, as having the Spirit in a greater meaſure than all his Members, Col. 1.18. John 3.34. 2. In reſpect of Government, Epheſ. 5.22, 23, 24. 3. In reſpect of Influence, Joh. 15.5. and that, not only in reſpect of common Gifts, whereof Hypocrites partake, which, if they be joyned to Chriſt's viſible Body, the Church, are but dead Members, whom, as dead Branches in the Vine, God will take away, and caſt forth, Joh. 15.2, 6. but alſo in reſect of quickning Grace, whence they are called, foreign, 1. Pet. 2.5. Hence they grow up in all things into him which is the Head, Chriſt; and are edifying and edified Members in the Body, Eph. 4.15, 16.

Nor is Chriſt the Head only of the Catholick Church, but alſo of every particular Church inſtituted by him, which is therefore frequently by Chriſt himſelf called, the Kingdom of God, and of Heaven, the King whereof is Chriſt; his Subjects are viſible Believers, profeſſing their Faith p. 7in him, and their ſubjection to his Laws, and Ordinances, 2 Cor. 9.13. This Soveraign power is ſo properly Chriſts, that it is not communicable to any Creature; nor can any man be his Subſtitute or Vicar herein. For neither doth Chriſt, or his Church need ſuch a Vicar, or viſible Head of the Church, ſeeing the Church is compleat in Chriſt alone, Col. 2.10. Nor is any Creature capable of diſcharging the Office of an Head unto the Church, Epheſ. 1.20, 21, 22, 23.

2. Conſect. Then it is not in the power of Earthly Kings or States, or Civil Courts, to make Eccleſiaſtical Laws, or to invent and impoſe any Rites or Forms of Worſhip upon Churches, according to Principles of State-Policy, or Humane Prudence. Though Moſes was, as well a great Prophet, as a great Prince, yet God left no part of the building of the Tabernacle to his prudence, but limited him in all things to the pattern in the Mount, Exod. 25.40. Nor might Solomon, though the wiſeſt of meer men, act by his own wiſdom in building the Temple,… Chon. 28.11, 12, 13. but he was guided therein by the perfect pattern, which David gave him from the Spirit. So concerning Chriſtian Churches, Chriſt hath given his People a perfect pattern, p. 8which he requireth the Miniſters to hold forth diſtinctly in every point of it, to his people; according to that Propheſie in Ezek. 43.10, 11. That they may keep the whole Form thereof, and all the Ordinances thereof, and do them; which alſo Chriſt expreſly requireth in Matth. 28.19, 20.

3. Conſect. Then every particular viſible Church muſt exalt Chriſt and his Inſtitutions alone, in their whole Church-Order, and in all their Admiſtrations. This is their viſible receiving Chriſt Jeſus the Lord, and walking in him, Col. 2.5, 6. The Church is Chriſt's Houſe; and it's equal, according to Natural light, and civil prudence, that every man ſhould bear Rule in his own Houſe, Eſth. 1.22. Much more Chriſt, who is God and Man. Artaxerxes ſhall riſe up in judgment with all ſuch as incroach upon Chriſt's Right, in ordering Churches by their policies, and condemn them; for he, fearing the jealouſy and wrath of God, if men ſhould take ſuch liberty to themſelves, provided againſt it, by a ſtrict Decree, ſaying, Whatſoever is commanded by the God of Heaven, let it be diligently done for the Houſe of the God of Heaven; for why ſhould there be wrath againſt the Realm? &c. Eſth. 7.23.

Nor is the wrath of Chriſt leſs formidable p. 9to us, or his jealouſie leſs incenſed againſt thoſe, that, either add to, or take from, or alter his Inſtitutions now, than in times paſt; but rather more, Hebr. 12.25. to the end.

So much ſhall ſerve touching the Efficient Cauſe and Inſtitutor of particular viſible Churches.

CHAP. II. Concerning the Material Cauſe.

THe Materials whereof this Spiritual Building muſt conſiſt, are implyed, when Chriſt ſaith, Ʋpon this Rock will I build, &c. together with Peters confeſſion, in ver. 16. and Chriſt's approbation of it, ver. 17. which gave occaſion to this Speech of Chriſt, Ʋpon this Rock, &c. For the Rock is Jeſus Chriſt, 1 Cor. 3.11. But how conſidered? not ſimply, and in an abſtract ſenſe; but, 1. As Preached by the Miniſtry of the Goſpel, Epheſ. 2.20. 2. As believed on with a Faith made viſible by publick confeſſion, according to Rom. 10.9, 10. Chriſt believed on, is the Foundation, or Rock, of the Catholick inviſible Church: But Chriſt believed p. 10on and confeſſed, is the Rock whereupon a particular viſible Church is built. In this Expoſition, ſundry of the Ancient Writers,(a)(a)Baſil. Tract. de poenit. Gre. Naz. de Comp. diſſerendi ratione. Theod. in Pſal. 47. Ambr. in Eph. 2.20. Aug. in lib. 1. Retract. c. 21.Ps 47Eph 2:20 and the Orthodox Modern, generally conſent.

The Doctrinal concluſion, which theſe words of the Charter afford us, concerning the materials of particular viſible Churches, is, that,

2. Concluſion. It is the will and appointment of Chriſt, that all and only ſuch grown perſons be admitted Members of particular Churches, who make ſuch a publick profeſſion of their Faith, as the Church may, in charitable diſcretion, conceive, hath bleſſedneſs annexed to it, and is ſuch as fleſh and blood hath not revealed to a man, but our Heavenly Father.] 1. That Chriſt here meant a particular viſible Church, and not only the Catholick Church, we have partly evinced already, and ſhall more fully hereafter. 2. That perſons meant by Chriſt here, are adulti, grown perſons, appeareth by his queſtions to the Apoſtles, Whom do men ſay? and, whom do ye ſay, that I am? and, by Peter's anſwer. As for Infants, they are indeed Members of the Church, and, as ſuch, Baptized; yet it is ſo, only as they are included in their Parents, by vertue of the Covenant, p. 11wherein they are wrapped with their Parents, Gen. 17.7. Acts 2.38, 39. 1 Cor. 7.14. 3. That ſuch adulti, or grown perſons, muſt make a publick confeſſion of Faith before the Lord and his people.] So Chriſt required Peter to do here, and, when he had ſo done, ſaid Chriſt, Ʋpon this Rock I will build my Church, viz. in after times. For no particular Chriſtian Church was actually conſtituted, at this time, nor till after the Aſcenſion of Chriſt, in Act. 1. q. d. Then take this courſe, and ever after, all the World over, if you will have a particular Church to be acknowledged by me to be my building. 4. That their Confeſſion of Faith muſt be ſo made, as that the Church may, in charitable diſcretion conceive it to have bleſſedneſs annexed, &c. For ſeeing it pleaſeth Chriſt to uſe Men as his Inſtruments in building his Church, Zach. 6.15. Epheſ. 4.11, 12. He is content that they improve the judgement which they have. Chriſts judgement concerning Peter was infallible; for he knew what was in man, John 2.25. But the Officers and Members of the Church are but men, who judge by the outward appearance, 1 Sam. 16.7. Therefore their judgment is fallible, and hath been deceived; as we p. 12ſee in the judgement of the Apoſtles and the Church at Jeruſalem concerning Ananias and Sapphira; and in that of Philip, and the Church in Samaria concerning Simon Magus, &c. Their duty is to proceed as far as men may, by Rule, with due moderation and gentleneſs, to try them, who offer themſelves to fellowſhip, whether they be Believers, or not; refuſing known Hypocrites; though when they have done all they can, cloſe Hypocrites will creep in. 5. That all they who hold forth ſuch a profeſſion of Faith, as the Church may, in charitable diſcretion, conceive to be true, are to be receiv'd.] Though ſome of them have been formerly ſcandalous, yet now holding forth repentance, they are to be received, 1 Cor. 6.11. and though ſome are at preſent, weak in Faith, yet, if we may conceive that the Lord hath received them, the Church muſt receive them, Rom. 14.1, 3. For Chriſt appro…d this confeſſion of Peter, though he was at preſent but weak in Faith, as the following Story in this Chapter, v. 22, 23. clearly ſheweth. 6. That none but ſuch be admitted into Church-fellowſhip. For this Chapter limits the Church, to accept only ſuch. Ʋpon this Rock will I build my Church. i. e. Chriſt believed on, and p. 13publickly confeſſed. A meer verbal confeſſion is not that Rock. For the Devils made ſuch a confeſſion of Chriſt, yet were not built on him, Luke 4.34. But this confeſſion of Peter was ſuch as held forth his Faith in him; as appears by Chriſt's three-fold Elogy, or praiſe of it. 1. From its effect. Bleſſed art thou, &c, as, Joh. 17.3. 2. From the procreant cauſe of it: Not fleſh and blood, but my Father hath revealed it, as Mat. 11.25, 26. 3. From the title foreign, or Peter, before promiſed, John 1.42. and now confirmed to him, ſignifying a Stone; whereby Chriſt, not only acknowledgeth his faith, and that he was thereby a living Stone, and fit to have a principal place in this Spiritual Building, (in which ſenſe, Peter applyeth a like title to other Believers, 1 Pet. 2.4, 5. who yet were inferiour in degree to himſelf) but alſo giveth him this Prerogative and Honour, that he ſhould be the firſt Planter of the Chriſtian Church, both amongſt the Jews, Act. 2. and the Gentiles, Act. 15.7.

The Concluſion may be confirmed by two Arguments in the Text.

1. From the name whereby he calleth this holy Society, foreign (foreign) a Church; i. e. a company called out. Whence? ſee Joh. 15.19. To what? p. 14See 1 Cor. 1.2. How? Not only by active vocation, by mans miniſtry, exhorting them to repent and believe: So ſundry are called, who are not, in the leaſt, wrought upon to anſwer that call, but put it off (as they who were invited to the great Supper, Luk. 14.18.) with excuſe. Such are called, but no Church. Therefore more is required to qualifie for memberſhip of a viſible Church, viz. paſſive vocation, whereby they are wrought upon to anſwer Gods call, by ſubmiſſion thereunto, at leaſt, in outward profeſſion, though ſome do it but feinedly, Pſ. 18.44. Saints, by internal and inviſible calling, are ſuch, as anſwer Gods call inwardly and ſpiritually. Saints, by external and viſible calling, are ſubdued to yeeld obedience to the Word in viſible profeſſion. Thus, all that were called into the Vineyard, had ſo much efficacy of the Spirit in them, that they all came into the Vineyard, and laboured in it, though not with like ſincerity. Mat. 20. According to this clauſe of the Chapter, the Churches planted by the Apoſtles, were conſtituted, for the materials of them; elſe the Apoſtles could not have given both the††1 Cor. 1.2. Eph. 1.2.1 Cor 1:2Eph 1:2 members and**1 Theſ. 1.1 1 Cor. 12.27 2 Cor. 11.2 & 6.16. 1 Tim. 3.151 Thess 1:11 Cor 12:272 Cor 11:22 Cor 6:161 Tim 3:15 Churches ſuch high titles, as they did. Nor did they by theſe titles deſcribe the p. 15inviſible Church only, but viſible Churches. For to ſuch, Paul wrote his Epiſtles: and the like expreſſions are applyed, in other texts, manifeſtly to viſible Churches. Nor do theſe titles deſcribe particular Churches only according to the better ſort of members, but ſuch they did, in the judgement of chriſtian charity, conceive all their members to be, as Paul told the Philippians, Phil. 1.6, 7. which he could not have ſaid if he had not known the care of the Church, in admitting perſons into memberſhip with them, to be according to the concluſion noted by us.

Reaſ. 2 From Chriſt's appropriating ſuch a particular Church to himſelf, owning it for his [my Church] q. d. I own any Church thus built by my ſelf to be my Church; according to that in Act. 2.47. The Lord added to the Church daily ſuch as ſhould be ſaved. The Lord added them. How? Not only by giving them ſaving faith, and ſo adding them to the inviſible Church, but alſo by his inclining their hearts to offer themſelves unto the fellowſhip of the viſible Church, and to profeſs their faith before them: and by bowing the hearts of the Apoſtles … Brethren to receive them into viſible … munion p. 16of viſible Ordinances; as appeareth, v. 41, 42. Thus he added them, daily to the Church; which cleares it to be an act of the Lords ordinary diſpenſation, and therefore preſidential to the Churches in their ordinary practice. They, who were thus added, are ſaid to be ſuch as ſhould be ſaved. That is; they were ſuch, either in the judgment of the Lord, which is infallible; or in the judgment of the Church, which is fallible. The Church looked at them, according to their fruits, viz. their profeſſion of faith, and their Chriſtian converſation, obſerving ſo much in both, that they ſaw reaſon, in charity guided by rule, to conceive them to be in a ſtate of Salvation. Such were the three thouſand ſpoken of in v. 41. as appeared by their affectionate and ſubmiſſive inquiring of the Apoſtles, whom they mocked before, what they ſhould do to be ſaved, being pricked in their hearts. v. 37. and afterwards, by their gladly receiving the Word; both of promiſe, for themſelves and their Children, with faith; and of precept, to repent and be baptized, and to ſave themſelves from that froward generation, with obedience. True it is, that they could not in one day make ſo large accounts of Gods work upon them, as are p. 17commonly held forth in our Churches: nor do we effect too large narrations, but wiſh ſuch paſſages, as are ſuperfluous, left out: And at that time, leſs was needful to be expreſſed, than neceſſity calls for among us, ordinarily. For the Apoſtles had a more quick Spiritual diſcerning, than ordinary Officers and Churches have. And concerning the three thouſand, Act. 2. the manner of their offering themſelves to Church-fellowſhip, viſibly at ſuch a time, when ſuch viſible confeſſion of Chriſt was with manifeſt hazzard to their lives, gave good ground to the Apoſtles and the Brethren, of conceiving charitably, that they were all of them in a ſtate of Salvation, and ſuch as the Lord himſelf added to the Church. In theſe places and times, where Church-fellowſhip is an honour, and drawes after it ſundry outward and worldly advantages, it will be neceſſary, that the Church be ſatisfied, as by ſufficient teſtimony concerning their good converſation, ſo by their holding forth their confeſſion of faith, both quae creditur, and quâ creditur, of the Doctrine of Faith, and of the Gift of Faith, how it was wrought, and how it works in them. As Mr. Rogers, in his Treatiſe of Faith, ſaith it may be known of men by thoſe p. 18tryals. And this care ſuits the nature of Church-power, which is delegate and ſtewardly. For, as the faithfulneſs of a Steward bindeth him to receive none into his Lords family, but according to his Lords mind and appointment; ſo the faithfulneſs of the Church unto Chriſt obligeth them to receive ſuch into this holy fellowſhip, as they may, in charitable diſcretion, conceive, the Lord receiveth and addeth thereunto.

Againſt what hath been ſaid, two objections are made,

Object. 1 Obj. Chriſt received Judas, whom he knew to be a hypocrite, into fellowſhip of the twelve.

Anſw. 1 Anſw. 1. Not into a particular viſible Church; for no ſuch was then gathered. 2. Chriſt had a peculiar reaſon for it, w^ch doth not concern Churches, Joh. 13.18.

Object. 2 Obj. 2. Chriſt himſelf compareth viſible Churches, to a Field, wherein are Tares; to a Draw-N…t, which gathers good and bad Fiſhes; to ten Virgins, of which five were fooliſh; and the Churches planted by the Apoſtles had in them ſundry Hypocrites, and ſcandalous perſons.

Anſw. Anſw. Such places ſhew, 1. That in viſible Churches ſometimes Hypocrites are mixed, either by the ſleepineſs, and fault of thoſe that ſhould …vent it: p. 19Thence the Tares: or by the wylineſs of Hypocrites, who creep in unawares, Jude 4. as the bad Fiſh came into the net under water: or they pretend ſaving gifts, as the five fooliſh Virgins; ſo, falſe Brethren, Gal. 2.4. 2. The pureſt Churches may be blemiſhed with ſcandals, till they can orderly proceed againſt them; but then they muſt be caſt out. Therfore they knew not that they were ſuch before.

From this 2d concluſion, thus explained and confirmed, we may infer as followeth.

Conſect. 1 If this be ſo; then more is required, as the eſſential property of Church-members, as viſible, than that they profeſs before men the Faith, crave fellowſhip with the viſible Church, and deſire the viſible ſeals of the Covenant. For men may have all theſe three properties, who are notoriouſly ſcandalous in their lives, Drunkards, Adulterers, prophane Swearers and Curſers; in a word, ſuch as are deſcribed, 2 Tim. 3.2, 3, 4. Who have a form of Godlineſs, denying the power of it, concerning whom the Apoſtle's charge is, from ſuch turn away, v. 5. If in ordinary converſe, the People of God muſt not exerciſe needleſs familiarity with ſuch: much leſs may they receive them into ſpiritual fellowſhip and fraternity. p. 20If ſuch, being Members, muſt be caſt out, certainly, being out of Church-fellowſhip, they may not be received in, whileſt they continue ſuch.

Conſect. 2 If Chriſt will build his Church upon this Rock; then it is the bounden duty of Churches to ſee, ſo far as they can according to rule, that all whom they receive into Church-fellowſhip, be viſible Believers, ſuch as have been deſcribed in the Concluſion above propounded, explained, and proved; leſt otherwiſe they build without a foundation. Particularly; 1. They are to ſee, ſo far as in charity they may diſcern, that they are Beleivers in Chriſt; Elſe, they cannot anſwer the titles given them in Scripture, 1 Pet. 2.4, 5. nor the praiſes given unto Peter ſo confeſſing Chriſt, that Chriſt ſaid, Ʋpon this Rock I will build my Church. 2. They are to ſee, that they profeſs their Faith and Holineſs in a good converſation, Phil. 1.27. Jam. 3.12, 13. For they that profeſs they know God, but in their works deny him, are abominable, Tit. 1.16. 3. And in a publick confeſſion of their faith before the Church, as Peter did here before Chriſt and the Apoſtles, &c. Only, becauſe the Church cannot ſee the heart immediately, as Chriſt did Peter's, the confeſſion of faith made p. 21to men muſt hold forth the gift of faith, as well as the doctrine of faith. So Calvin underſtood thoſe words, Sanctifie the Lord God in your hearts, and be ready alwayes to give an anſwer to every man that asketh you a reaſon of the hope that is in you. 1 Pet. 3.15. Calvin's note upon it, is this;‖‖Ejus, quae in vobis eſt, ſpei.] Spes hîc, per ſynechdochen, pro fide capitur. Expendi debet ſeduló quod dicit. Significat n. eam dem… confeſſion… probari Deo, quae ex corde emanat; quia, niſi intus reſideat fides, fr…à gar… …gua. Ergo radices in nobis agat, ut deinde proferat Conf…ſſionis fructum. Calv. in 1 Pet. 3.15.1 Pet 3:15 Hope, here, is, by a Synechdoche, put for faith. What he ſaith, ought to be diligently weighed. For it ſignifieth, that God approveth only that confeſſion, which proceeds out of the heart: becauſe unleſs faith reſide within, the tongue will babble in vain. Therefore faith muſt be rooted in us, that afterward it may bring forth the fruit of confeſſion. And, when all this is done, the Brethren are to conſent in receiving them, and herein to ſhew forth the gentleneſs of Chriſt (who will not break a bruiſed reed, nor quench ſmoking flax) in giving due encouragement to the weak in faith, if they ſee cauſe to conceive, by rightly ordered charity, that the root of the matter is in them. But, if they ſee juſt cauſe to doubt of that, they have warrant to ſuſpend their acceptance, till better ſatisfaction be given, from the primitive pattern, in Act. 9.26. However, the Officers muſt propound it to the Brethren, to declare, whether they are ſo far ſatisfied with what they have p. 22heard, that they do conſent that ſuch ſhall be received into their fellowſhip; as Peter put a like queſtion to the Brethren that went with him from Joppa, concerning the Baptizing of Cornelius and thoſe with him, upon whom the Holy Ghoſt fell viſibly, Act. 10.44, 45, 46. &c.

Conſect. 3 3. Conſ. If upon this Rock [Chriſt believed on, and publickly confeſſed, by grown perſons] the Church of Chriſt is to be built; then the Children of the Church, who were Baptized in their infancy, when they come to be of ripe age, muſt hold forth publickly their perſonal confeſſion of Faith, that they may be admitted to the Lords Table, and fellowſhip in Voting and in Elections and Cenſures, in their own perſonal right. But, if they be found groſly ignorant, or prophane, or profeſſing a falſe faith, or denying the true Faith, or contemners of Church-fellowſhip, and the Ordinances of Chriſt, or do not, according to this clauſe of the Charter, publickly profeſs their faith, and crave Church-fellowſhip, they may not be owned for Members, by their admiſſion unto the Lord's Table, and unto other priviledges of Church-communion, in their own right, but are to be declared non-members. In Jacobs poſterity, p. 23when the Lord brought them to Canaan, that ſtanding Ordinance of preſenting unto the Lord, before the Prieſt, their firſt fruits, every year, with ſuch a ſolemn confeſſion made by all grown Iſraelites, as is appointed in Deut. 26.2 to 16. was a viſible profeſſion of their Faith and Obedience, ſuited to the condition of that Church and time, in performance whereof, they avouched the Lord to be their God, and to walk in his wayes, and keep his Statutes, and his Commandments, and his Judgments, and to hearken unto his Voice: and the Lord avouched them to be his peculiar People, &c. v. 16, 17, 18. And the like, if not greater, care was had of the profeſſion and converſation of the Sons of ſtrangers, the Children of ſuch Proſelytes, as were admitted into the Church of Iſrael, Iſa. 56.6, 7. John Baptiſt alſo required of all, whom he admitted unto his Baptiſme, a repenting-confeſſion of their ſins, and that they ſhould believe on him which ſhould come after him, that is, on Chriſt Jeſus, Act. 19.4. warning them, not to reſt in this, that Abraham was their Father, Mat. 3.9. Anſwerably, the Primitive Churches required of all grown perſons, 1. Viſible Repentance, in caſe of open ſcandals, Act. 19.18. 2. to joyn therewith p. 24a publick profeſſion of their Faith in Chriſt, Act. 2.39. 3. A profeſſion of their ſubjection to the Goſpel of Chriſt, 2 Cor. 9.13. And after the Apoſtles dayes, the ancient Churches, they had their Poenitentes, ſuch as held forth their Repentance publickly; and their Catechumeni, who were of two ſorts, 1. Such as had been Pagans, and were inſtructed by being catechized in the Chriſtian Faith, that they might crave Baptiſme when they ſhould be found fit, and then were called Competentes: In the interim, they were called Audientes, or, Auditores. **Tertull. l. de poenit. c. 6. & praeſcr. adverſ. Haeret. c. 4. Cypr. l. 3. ep. 17.2. Such as having been Baptized in their Infancy, when they did nonnihil adoleſcere, were Catechized, and being found to be Believers, were confirmed by impoſition of Hands, and admitted unto the Lords Table, and unto the full fruition of all Church-priviledges. Theſe, Clemens calleth Incipientes & Novitios, and ſo do others, from 1 Tim. 3.6. As the Myſtery of Iniquity wrought higher and more effectually to adva…ce Papal uſurpation, by the ſpoils of Churches, this cuſtom, in the right uſe of it, ceaſed; and Popery retained only the name of Confirmation, but corrupted the thing, and turned it into a Sacrament, limiting the Adminiſtration p. 25of it to Dioceſan Praelats. This corrupt cuſtom was continued in England, after they renounced the Pope. But, as Luther in Germany, ſought to introduce the right uſe of it into the Churches there; So did Cranmer, under that Godly King Edward the 6th, endeavour in England, and committed the peruſal and cenſure of the Common-Prayer-Book, to that godly, learned and moderate Theologue, Bucer; who examining the Book, found, among ſundry other things, That thoſe which were to be confirmed,Cenſura M. Buceri ſuper lib. Ordinat. Eccleſ. cap. 17.Sir 17 muſt ſay the Apoſtles Creed, the Lord's Prayer, and the ten Commandments, and anſwer the Queſtions of the ſhort Catechiſm. Bucer's cenſure upon it is thus: This requires diligent ponderation. If they think it ſufficient, that the words of this Confeſſion be recited, God abhorreth ſuch as confeſs him in words, and their heart is far from him. Nor is Catechizing inſtituted to this end, that they ſhould anſwer in words only, That they believe in God, and will keep his Commandments. The Lord ſaith, Teach them to obſerve and do, and not only to ſpeak; and he requireth ſuch Worſhippers, as worſhip him in ſpirit and in truth. But, if a true Confeſſion of Faith, and profeſſion of Obedience, p. 26ſuch as ſhould be required of adulti, grown perſons, unto Baptiſm, be meant; ſuch a Confeſſion of Faith muſt be required, as may be judged, not to be born in the mouth, or gotten only by humane teaching, but alſo it muſt have thoſe ſignes in the life and manners, that it ought to be received of the Churches, as coming from an heart truly believing the Goſpel, and the Doctrine of the holy Spirit. For though the Church cannot look into the hearts of men, yet they ought to judge of trees by their fruits: which fruits, afterwards, he declares at large. But I haſten to the next point, having been the larger in this, becauſe it is a ſubject of no leſs importance than diſpute, in reference to the queſtion under ſo much agitation.

CHAP. III. Concerning the formal Cauſe.

THe formall cauſe, or that which gives eſſential being to this Church, is here held forth in a Metaphor, taken from houſes. For, foreign, properly ſignifies, to build an houſe of materials, p. 27fitly joyned and compacted together: but Chriſt doth not here ſpeak of the ſtructure of a material houſe, but of the conſtituting of that holy Society, which he calleth his Church, under the metaphor of building an houſe, which every way ſuits the matter he ſpeaks of. For, as a material houſe (ſuppoſe, of ſtones) is built by orderly placing and ſtrongly cementing them together, which before were either ſcattered ſtones, or a confuſed and looſe heape, but not an houſe, till they were thus framed and compacted together: ſo this holy Society, the Church of Chriſt, ariſeth from the coadunition, or knitting together of many Saints into one, by an holy Covenant, whereby they, as lively Stones, are built up a ſpiritual Houſe, 1 Pet. 2.4, 5. And as the natural body of a man is built, by an orderly joyning and firmly knitting the parts together: So is the Church of Chriſt built by the mutual Covenanting of the Saints, the Members of the Church, which is called the Body of Chriſt, where the Members of it are thus orderly and firmly knit to the Head, and one to another. Eph. 4.15, 16. The ſame holds in Cities and Families, which are thus built alſo; and therefore the Apoſtle ſpeaketh of this matter, under the ſame p. 28matephor, in Epheſ. 2.19, 20, 21. The concluſion from hence is, that

Concl. 3 It is the will and appointment of Jeſus Chriſt, our Lord, that his Churches, under the New Teſtament, be conſtituted, in reſpect of their eſſential form, by the publick mutual covenanting of the Saints, with the Lord, and one with another.

Though all men ſeem to grant, that every Church of Chriſt hath its being from a Covenant (for which cauſe, they that want an explicite Covenant, do yet plead their implicite Covenant to maintain the truth of their Church-ſtate) yet ſuch diſputes are raiſed againſt the Church Covenant, that I am compelled to handle this point alſo the more largely, that the truth concerning it, may be the better cleared and ſetled. I ſhall therefore, with the help of Chriſt, ſhew, 1. To what end it ſerveth; 2. what it imports; 3. prove it to be the Ordinance of Chriſt; 4. draw ſome conſectaries from the Concluſion.

1. The next end of their confederating is, to engage themſelves to ſubmit one to another in the Lord, & to cleave to Chriſt and his Rules, and to one another in him, mutually, and to walk together, accordingly, in the uſe of all means ſanctified and appointed by him for attaining the ends of Church-communion.

p. 292. The Covenant it ſelf imports two things, 1. On the Lords part, it implyeth, (1.) the Lords giving them his Covenant for themſelves and their ſeed, Gen. 17.7. (2.) His giving them hearts to take hold of his Covenant, accordingly, Iſa. 56.4, 5, 6, 7. where you ſee, the Eunuch's and the ſon of the ſtranger's taking hold of the Covenant, is fore-told, as that which ſhould be previous to the Lord's giving them a place in his houſe, and bringing them into his holy Mountain (that is, joyning them to his viſible Churches under the New Teſtament) when the Church ſhall be called, an houſe of prayer to all Nations, v. 7. 2. On the Saints part; their covenanting for themſelves, and for their ſeed, to be the Lord's People, and to walk in his waies, Deut. 29.10, 11, 12. and to cleave firmly one to another, viz. to their Officers and Brethren, Deut. 12.19. Neh. 10.29. with mutual watchfulneſs one over another, Lev. 19.17. Deut. 29.18. with Heb. 12.15, 16. and with mutual ſubmiſſion to Chriſt, and to one another, in him. 2 Cor. 9.13.

3. Such Covenanting is Chriſt's Ordinance unto the Churches under the New Teſtament; this is proved,

Reaſ. 1 From the parity of reaſon between the p. 30Churches before the coming of Chriſt and ſince, in all eſſentials of a Church. For in the eſſential ſtate and form of a Church, there is par ratio omnium Eccleſiarum. Before the coming of Chriſt, the People of God were joined together into Church-fellowſhip by confederation; Pſal. 50.5. Gather my Saints together unto me; thoſe that have made a Covenant with me by ſacrifice. So did Adam, and all the holy Patriarchs, unto Abraham: and ſo did the poſterity of Jacob, at Mount Sinai, Exod. 19.5, 6. and 24.8. and from thence were called, the Church in the Wilderneſs, with which Moſes was joyned. Act. 7.38. And ſo, the Lord there tells them, it ſhould be in point of the Covenant, though not of Sacrifices, with the Church under the New Teſtament, v. 14, 15, 16. In Abrahams family, God built his Church by a Covenant, without ſacrifice; but firſt, the Lord changed his name, and called him Abraham, to ſhew, that he now treated with him, not as a ſingle perſon, but as a Father of many nations, and as a multitude vertually, Gen. 17.5. Then he gave him his Covenant, to be a God to him, and his ſeed, Gen. 17.7. and, to ſhew that it was a Church-Covenant, he gave him Circumciſion for the viſible ſigne and ſeal p. 31of it. Gen. 17.10-15. Thus far went the Covenant on God's part. 2. On Abraham's part; he firſt accepted both the Covenant and the confirmation of it, with Faith and holy reverence, declared by his rejoycing, John. 8.56. and humble proſtration of himſelf before the Lord, v. 17. and by real performance of it, after, both in his own perſon, being circumciſed when he was ninty nine years old, v. 24. and, as a Prophet and Ruler, inſtructing his family, concerning the Covenant and Circumciſion, and their duty to accept the one, and ſubmit to the other, which they did accordingly, v. 23, 27. and thereby profeſſed their ſubjection to the Lord and to his Ordinances. Hence the poſterity of Abraham, by Iſaac and Jacob, became the Lord's People, Exod. 3.7. yea his firſt born, Exod. 4.22, 23. and had Circumciſion as a ſeal of this Covenant, whereby they were diſtinguiſhed from all other People, Deut. 7.6, 7, 8. But they, like men, tranſgreſſed and broke the Covenant, both in Egpyt, and in the Wilderneſs: yet the Lord, being faithful in his Covenant unto their forefathers, did not caſt them off, but called them to repentance, and renewed his Covenant, in a more Evangelical manner, in the plains of Moab, that he might p. 32eſtabliſh them to be his People, and their little ones, and the ſtrangers, Deut. 29.10-14. which Covenant they took hold of, for themſelves and their ſeed, and for them that were not there with them, that day, v. 15. that they would admit none unto Church-fellowſhip with them, but ſuch as ſhould ſeparate themſelves from the polutions of the Heathen, and enter into the common engagement with them, to cleave to the Lord, and to one another, with member-like love, watchfulneſs and ſubmiſſion mutually. Hence it was, that the ſin of one Achan became the ſin and puniſhment of all Iſrael, Joſh. 7.11, 12.

Reaſ. 2 From the Apoſtles manner of planting Chriſtian Churches, after the Death, Reſurrection, and Aſcenſion of Chriſt. Their cuſtom it was, when they had converted many to Chriſt, to joyn them together into one Congregation, by covenanting with the Lord and his People, for themſelves and their Children.

Object. Againſt this aſſertion, ſome object, that in the planting of the Church at Samaria, in Cornelius his houſe, at Phillippi, Corinth, Epheſus, Theſſalonica, &c. they find no mention of ſuch a Covenant as the Doctrine intendeth, only that they believed, profeſſed, and were Baptiſed, but no mention p. 33of an expreſs vocal Covenant.

Anſw. 1 1. Though it be not mentioned in thoſe Texts, yet it may be in others. 2. We need not be ſolicitous about the words, if the thing be found there. 3. And that the thing is to be found there, it may be evinced three wayes: 1. From their being baptiſed. 2. From the phraſes. 3. From the ſimilitudes, which import their covenanting together. 1. From their being baptized, which preſuppoſeth, that they were firſt made Diſciples, becauſe their Commiſſion required that, Mat. 28.19. where, to make Diſciples, is as much as to gather and plant Churches, by viſible bringing men into Chriſts ſchool, with engagement, by thoſe of years, for themſelves and their ſeed, to ſubmit unto Chriſts teaching and government therein. This ſchool of Chriſt is the Church of God, whence the members of Chriſtian Churches are called, Diſciples, in Act. 15.10. So then, they were in Church-fellowſhip, before they were baptiſed.

2. From the Phraſes, which imply covenanting to be that, whereby they became viſible members of the Church. I ſhall inſtance in two. The firſt is uſed in Act. 2.41. foreign, were added; and v. 47. foreign, the Lord added: and p. 34chap. 5.14. foreign, were the more added. The word imports ſuch an adding as did viſibly and firmly knit them together.Calvin in Act 2.41. adjuncti Chriſti diſcipulis, vel in idem corpus inſiti.Acts 2:41 Calvin ſaith, they were joyned to Chriſts Diſciples, or ingrafted into the ſame body. That which thus viſibly ingrafted them, was not Gods working Faith in their hearts, or their viſible profeſſion of it: for it is ſaid, Believers, were added. v. 14. which is of the ſame import with, thoſe that gladly received the Word, in Act. 2.41. Therefore this adding was by ſomething elſe; and what could that be, but their viſible taking hold of the Covenant with that particular Chriſtian Congregation, whereunto they now joyned themſelves notwithſtanding their former ſtate in the National Church of the Jewes? And that they were thus added to the Church, Luke confirmeth two wayes. 1. by the effect of this ingagement, in Act. 2.42. foreign, they were ſtrongly and conſtantly knit together (viz. by vertue of their former mutual ingagement) in the Apoſtles Doctrine, Hearing, Believing, Profeſſing, Obeying it conſtantly; and in fellowſhip, i. e. in Church Communion, into which they were combined and compacted before, having ſolemnly given up themſelves, firſt to the Lord, and p. 35then to the Apoſtles and Church, by the will of God, as Paul expoundeth it, in 2 Cor. 8.5. 2. Luke confirmeth the ſame ſenſe of their being added to the Church, by expreſſing the manner of it to be ſo, as of the reſt durſt no man joyn himſelf to them, in Act. 5.13. yet they did magnifie them, i. e. they approved their doctrine and way, and confeſſed the truth and goodneſs of it. All which was not ſufficient to add them ſo to the Church, as believers were added, viz. by publick voluntary engagement with the Church, mutually. And this to be the meaning, Luke confirmeth, by uſing another word, ſynonomous with this, which more plainly expreſſeth the manner of their being added to the Church, foreign, to be glewed: which word, though it ſometimes ſignifieth joyning, in a more common and lax ſenſe, yet not in matters of this nature. Therefore, according to Tertullian's rule, Deligendus eſt ſenſus è materiâ dicti: and then we know, that all joyning unto a Corporation, muſt be done by Covenant, as it is in Marriage, and voluntary ſervices, to both which relations the ſame Verb is applied; to Marriage, in Mat. 19.5. to voluntary ſervice, in Luk. 15.15. both which are by voluntary covenant. This is the ſtrong knitting glew p. 36whereby perſons are joyned together in all ſuch voluntary relations. So much may ſerve for explication of the phraſe.

3. The third proof is from the ſimilitudes uſed in the New Teſtament, to expreſs their covenanting together. The Church is compar'd to a Houſe, to the Body-natural, to a Body-corporate, to a Wife.

1. To an Houſe, 1 Tim. 3.15. the whole ſociety is called, the houſhold of Faith, Gal. 6.10. every member of it is ſaid to be, of the Houſhold of God, Eph. 2.19. Whether you ſpeak of an Houſe, in an Architectonical ſenſe, the materials muſt be cemented together; now, in the Church, that cement is the Covenant; or, in an oeconomical ſenſe, the Members that are voluntarily added, as voluntary Servants to the Family, are joyned with the reſt by Covenant; ſo it muſt be in the Church, Eph. 2.21.

2. To the Natural-body, in man; the Head of it is Jeſus Chriſt, the Members are Beleivers, the whole is made up eſſentially, when they are harmonically joyned, and ſtrongly compacted together by mutual engagement to ſubmit one to another in the Lord, whereby they fall, as it were into joynts; as the Thigh falleth into the Knee, and the Shoulder into the Shoulder-blade, by ſhooting it ſelf into the p. 37hollow of it, and is firmly knit to it, Epheſ. 4.15, 16.

3. To a Body-Corporate. Hence the Church is called the holy City, Rev. 11.2. and Church-members, Citizens with the Saints, Epheſ. 2.19. That whereby the Church is as a City compacted together, is the Covenant. For as all Citizens are admitted into jus Civitatis, and become free Denizens, by voluntary entering into the common engagement and covenant, wherby they become a Political-body; ſo it is in the Church.

4. To a Wife, whether eſpouſed or married. All eſpouſals and marriages, are by a voluntary mutual Covenant, Prov. 2.17. Mal. 2.14. So it is in the Church of God, Iſa. 62.5. Hence Paul ſtileth the particular Church at Corinth, a Virgin eſpouſed, 2 Cor. 11.2. To ſhew that all the members were joyned, as one Virgin, into one body, and that Virgin-Church, into a Covenant of eſpouſals with Jeſus Chriſt, as their Head and Husband, in all his Offices, and one with another, in him, mutually. Thus, we ſee, the phraſes and ſimilitudes, in the New Teſtament, do ſtrongly confirm this truth, That the firſt Chriſtian Churches planted by the Apoſtles, were conſtituted, in reſpect of their p. 38eſſential form, in one body among themſelves ſeverally and reſpectively, by an holy Covenant. If any demand, why the Apoſtles did not expreſly mention the word, Covenant. Two reaſons are given for that; 1. That it was not neceſſary; ſeing it had been ſo clearly and fully expreſſed in the old Teſtament, as that which gives eſſential being to the Church. And it is uſual in Scripture, that duties, which are grounded upon a natural, or moral, and common reaſon and equity, and have been largely expreſſed in the old Teſtament, are but briefly and implicitely pointed at in the New: as the Baptizing of Infants, the Chriſtian Sabbath, and the manner of ſanctifying it; ſo this of the Church-Covenant. Yet concerning all theſe, ſufficient light is held forth in the New Teſtament, for manifeſting the mind of God unto his People.

2. That it was not ſeaſonable and ſafe for the Churches, then living under Heathen Princes and Rulers, enemies to Chriſt, unto whoſe jealouſies the name of Covenant, and Covenanters might render them obnoxious, and might ſeem dangerous to the civil peace. Therefore Chriſt and his Apoſtles choſe rather to forbear mentioning the name, yet eſtabliſhed the thing p. 39under ſuch ſimilitudes and parables, as might hide it from others, and yet reveal it to the Saints.

Reaſ. 3 From the voluntary relation, which is between the Members of the Church, together with their mutual intereſt one in another, and their mutual power one over another; all which do neceſſarily imply their mutual covenanting one with another. 1. Their relation is voluntary: and all voluntary relations are by covenant; as, between a Society or Corporation, and the Members of it; between Husbands and Wives; between Maſters and voluntary Servants: So, between a Church and the Members of it; both parties, before, were free, the one, to offer himſelf into fellowſhip, or not; the other, to admit him, or not. If ſuch joyn together it is by their free conſent, and muſt be by mutual engagement. Hence ariſeth their ſpecial and particular relation to this Church, and among themſelves mutually, as a body diſtinct from other Churches. 2. Their intereſt one in another, and power one over another mutually, ariſeth from their mutual engagement by covenant. No Church can judge any inhabitant among them, unleſs he firſt give up himſelf to the Lord and them, in a p. 40profeſſed ſubjectiō to the Goſpel of Chriſt. Nor can any inhabitant expect memberlike watchfulneſs and helpfulneſs from the Church, unleſs, upon his offering himſelf to enter into the common ingagement, they receive him, and take upon them that care over him. 3. Their conſtant fellowſhip in Church-priviledges, ariſeth from this mutual ingagement by Covenant. For none can be admitted unto them, without conſent of the body: nor can the body admit them thereunto, without their taking hold of the Covenant: for, till then, they are not under the power of the whole; as it hath been proved.

Object. There ſeems to be no need of Church-Covenants, ſeeing the Covenant of Grace conveigheth to Beleivers all Spiritual bleſſings, and bindeth them to all Chriſtian duties.

Anſw. 1 The Spiritual bleſſings communicated by Chriſt unto Believers, through the Covenant of Grace, are of two ſorts. 1. Internal, viz. Adoption, Juſtification, Sanctification, &c. together with the bleſſed right unto all the outward good things of this life, 1 Tim. 4.8. and a remote or mediate right unto Church-priviledges. Theſe, all Believers have from Chriſt by the Covenant of Grace, as they are Believers in p. 41ſincerity and truth, in the ſight of God. 2. External, viz. Church-fellowſhip, and power of the Keys, &c. Theſe, viſible Believers have from Chriſt, through the Covenant of Grace, as they are confederates, and joyned with the Church by taking hold of the Covenant. This difference is between them; The former are limited to the perſons of true Believers in the ſight of God, Hab. 2.4. The latter are given to a ſociety of true Believers, in the account of the Church, and are extended to their ſeed alſo, Exod. 20.6.

2. Though the Covenant of Grace received by us, binds us to all Chriſtian duties required in the Goſpel, yet it bindes us alſo to do them in the due order: for God is the God of …rder, and not of confuſion. Therefore ſuch duties as iſſue from voluntary relations, muſt be done only by thoſe who ſtand in ſuch relations. Will any Man or Woman infer from his or her being in the Covenant of Grace, that therefore there is no need or uſe of a conjugal Covenant, but that he hath right to all Women, and ſhe to all Men, to perform conjugal duties with them, where ever they come, though they are not joyned to any of them by a conjugal Covenant? The like reaſon is of all other duties p. 42which are founded in other voluntary relations; as between Maſters and Servants, Paſtor and People, Corporations and the Members of them, particular Churches and their Members. Therefore the Covenant of Grace binds all Believers to ſuch mutual covenanting together, as is neceſſary for the orderly diſcharge of the ſeveral duties that are to be performed by vertue of ſuch a ſtate and relation. Thus the concluſion is proved.

Coral∣lary. 1 Hence it will follow, that it is not ſufficient to make one a viſible member of this or that Church, that he is joyned to it in hearty affection, or in neighbourhood of habitation, or in ordinary hearing the Word preached among them. For, 1. the members of ſeveral Churches may be ſo joyned; yea, 2. they that are members of no particular Church, may ſo joyn with Church aſſemblies. All theſe might be affirmed of thoſe who durſt not joyn as members, to the Church at Jeruſalem, Act. 5.13. And of that Heathen Corinthian, 1 Cor. 14.24, 25. 3. All theſe may be found in an excommunicate.

Coral∣lary. 2 Then Baptiſm and profeſſion of the doctrine of Faith, with freedom from publick ſcandal, do not formally conſtitute a Church, nor make one a viſible member of p. 43the Church. 1. Not Baptiſm; 1. becauſe the form muſt be before the formatum, not after it: but the Congregational-Church is before Baptiſm. For, 1. Baptiſm cannot ordinarily be orderly adminiſtred, but by a Miniſter called unto Office by the Church. 2. Becauſe Baptiſm ſealeth the Covenant, and incorporation of a Believer and his ſeed into the viſible Church. 1 Cor. 12, 13. Therefore Baptiſm is not before, but after the Church: Becauſe where the form is, there the formatum muſt be alſo. But viſible Church-memberſhip may ceaſe by excommunication or deſertion, or by the diſſolution of a Church; yet Baptiſm remaineth.

2. Not profeſſion of the Doctrine of Faith, though accompanied with freedom from ſcandalous ſins. For general profeſſion cannot appropriate a man particularly to any one Church, without particular ingagement to that particular body. 2. Nor doth it bring any one under the power of this or that Church, which it hath over its own Members, and other Churches have not. 3. If that were ſufficient; a man ſhould become a member of any particular Church whether it will or no.

Coral∣lary. 3 Then a Member of one particular Congregation, p. 44is not, thereby, a Member of all viſible Congregations on earth. For, though a Church-covenant be common to all Churches, in its general nature; yet there is a ſpeciall combination, which gives a peculiar being to one Congregational-Church and its members, diſtinct from all others. Elſe, how could one Church have that power over its own Members, which another hath not? And in all voluntary covenants, the only difference between them is, the peculiar intereſt which one hath in another, by a particular ingagement that paſſeth between party and party. Covenants of Corporations, of Marriages, of Service, and the like, are, in general, common to all that are in thoſe and the like relations; Yet, in particular appropriation, bind them only to this or that individual. No man can claim a memberlike right in all Corporations, becauſe he is in covenant with one, upon this plea, that Corporation-covenants are common to all Societies: nor can an Husband plead, that he hath a conjugal right in all Wives, becauſe conjugal-covenant is common to all married perſons. The ſame holds in Churches, which are diſtinguiſhed one from another by their reſpective Covenants. Other abſurdities that p. 45proceed from this Tenet, I ſhall pretermit.

Coral∣lary. 4 Then the Children of the Church, notwithſtanding their memberſhip, which they had, during their menority, by their Parents covenant; yet they muſt, when they are grown up, joyn themſelves to the Church by their voluntary taking hold of the Covenant publickly with the Church, in their own perſonal right, before they may be admitted to exerciſe all acts of Church-communion, and to partake of all Church-priviledges for themſelves, and before their Children may be Baptized. 1. I ſay, before they may be admitted to exerciſe all acts of Church-communion, and to partake of all Church-priviledges, for themſelves.] For, in their minority, they were Members in their Parents, and were Baptized, to ſeal the Covenant made with them in their Parents, or, with the Parents, for themſelves and their children. But when they come to years, they muſt take hold of the Covenant with the Church, for themſelves, becauſe now they are capable of Church-priviledges, in that way which they were not before. If any oppoſe againſt this, that Church-memberſhip non recipit magis et minus; that argueth only, that one of the confederates is p. 46no more engaged to the other, than the other to him: But otherwiſe, in Confederacies, ſome are allowed greater liberties than others be, according to the diverſity of the ſubjects, and their capacities. So it is in Civil Societies and Corporations; the Child of the free-man of London, hath all the benefit of a free-mans Child, under age; he may trade for himſelf with and under his Father, in his Fathers right: But being of years, he may not ſet up ſhop, nor trade in his own right, till he firſt take up his freedom, and, by oath, voluntarily ſubmit himſelf to all the orders of that Society, and duty of a Citizen. Some think, that the Children of Confederates are ſo compleat members, that they ſhould be excommunicated, in caſe of demerit. I cannot eaſily aſſent thereunto: for that would imply, that they have an immediate right in all Church-priviledges, which I do not grant, nor believe; but that, as the Church looks upon them tanquam in lumbis parentum; ſo alſo, if the grown Members of the Church obſerve vicious qualities and practiſes in them, they do not deal with them immediately in thoſe ſteps of proceeding, required in Mat. 18. to bring matters to the Church, but they deal with their Parents p. 47to diſcharge their duty, in educating their Children according to the rule, in Epheſ. 6.4. To this ſenſe Dr. Ames applyeth that text, in 1 Cor. 7.14.Ameſ. medulla Theolog. lib. 1. cap. 32. art. 12, 13. Infantes tamen non adeò perfecta ſunt membra Eccleſiae, ut poſſint actus Communionis exercere, aut admitti ad omnia ejus privilegia participanda, niſi priùs incrementum fidei appareat: ab iis vero, quae pertinent ad initium fidei, et ingreſsum in Eccleſiam, non ſunt excludendi. 2. Nor may their Children be baptized, till themſelves have taken hold of the Covenant with the Church, in their own right. For, the Children of Church-members, when they come to age, for not taking hold of the Covenant with the Church, do become non-members, and are to be ſo looked at by the Church, if they deſert Church-fellowſhip (either departing from them in place, as Eſau into mount Seir, or withdrawing from their communion;) or if the Church withdraw from them. In ſuch caſes, they are not ſo much as implicitely members. Therefore their Children may not be baptized. For the right that Infants have unto Baptiſm, is in their next and immediate Parents. 1. Becauſe the Apoſtle, in 1 Cor. 7.14. doth ſo limit it. 2. Becauſe the Apoſtacy of the next Parents takes off the p. 48federal holineſs of their Seed; as we ſee in the poſterity of Iſmael and Eſau. 3. Becauſe if Infants ſhould have this right in their Grand-fathers, where ſhall we ſtop? ſhall it be extended to a thouſand Generations, as ſome miſ-apply that promiſe in Exod. 20.6. That cannot be true: for then the Children of the Jews; and Turks, and Heathen, all the world over, have a right to Bapiſm, in ſome of their Anceſtors within that time, contrary to Rom. 11.17.

Coral∣lary. 5 Then Church-covenant is no formidable matter, but deſirable. Is it a yoke? 1. It is Chriſts yoke, which is eaſie, Mat. 11.29, 30. he will make it eaſie. Depend upon his faithfulneſs, as Surety of the Covenant of Grace, for ability to be faithful in your diſcharge of your Covenant with the Church. 2. It is not a yoke of bondage, but of precious liberties; whereby you have right in all the outward priviledges of the Goſpel. 3. Nor is Church-fellowſhip a priſon, but, if God call, they muſt conſent to your remove from them, and follow you with their prayers. It is, indeed, a ſtrong but ſweet ingagement of all upright-hearted Chriſtians to pleaſe Chriſt, and to be to his honour, in that ſtate. So doth the Marriage-covenant oblige thoſe p. 49that are in that ſtate, 1 Cor. 7.34. & 11.7. From whence, the Apoſtle argueth for the like care in particular Churches, and the Members of them, Epheſ. 5.24. 2 Cor. 8.23. which alſo was a ſpecial end and uſe of the Covenant, wherein Abraham and the Church of the Jews ſtood bound unto God, Gen. 17.1, 2. and 2 Chron. 34.31, 32. and the contrary diſcovered the inſincerity and hypocriſie of others, Pſal. 78.37. In like manner it bindeth the Members of the Church to all the duties of their Church-relation mutually, both Officers and People, and quickneth them thereunto, through the influence and aſſiſtance of Chriſt the head of the Church, by his Spirit in them all; Epheſ. 4.15, 16. 1 Cor. 12. to 28. And therefore I cannot but wonder, that ſome, who do approve and plead for all other Covenants, viz. National, Conjugal, Social Covenants, ſhould yet diſlike, and oppoſe Church-Covenants.

Coral∣lary. 6 From the premiſes we may ſee when the Church-Covenant is broken, and how great their ſin is, who do ſcandalouſly and contumaciouſly perſiſt therein.

p. 50CHAP. IV. Concerning the quantity and compaſs of a Chriſtian Church.

THE Church, which Chriſt calls his Church, he telleth Peter, that he will build it; Ʋpon this Rock (Mat. 16.18.) I will build my Church. Where, the verb is in the firſt perſon, and in the future tenſe. 1. He ſpeaketh in the firſt Perſon, not in the ſecond, to ſhew, that though he will uſe men, as his inſtruments, in this work, yet it is his preſence and bleſſing that cauſeth the work to proſper in their hands, Mat. 28.19, 20. 1 Cor. 3.9. It is by the Spirit of the Lord that Church-work is carried on ſuccesfully, Zech. 4.6. 2.See Mr. Bradf. Anſw. to the Arch. B. of York in Mr. Fox his Act & Mon. in a Conference between them and the Biſhop of Chicheſter in the Compter in Breadſtreet. He ſpeaketh in the future tenſe, not in the praeter, or preſent; for, though Chriſt was in all ages the builder of the Church, yet he thus ſpeaketh of the Church under the New Teſtament, becauſe it was to be conſtituted after his Death, Reſurrection p. 51and Aſcenſion, when the Goſpel ſhould ſhine forth ſo clearly, that it ſhould obſcure the light of former ages, as the Sun riſing in its ſtrength, doth the light of the Stars: and it ſhould appear, Tit. 2.11.Titus 2:11bringing Salvation to all men, even to the Gentiles, and they ſhould be gathered and joyned unto Chriſt, that one Head, foreign. Eph. 1.10. foreign. Epheſ. 3.6. & 2.13, 14Eph 1:10Eph 3:6Eph 2:13Eph 2:14and become Members of his Body, together with the believing Jews, in Church-communion viſibly, the partition Wall being broken down. And, becauſe all Nations could not be joyned together in one viſible Church (as the Nation of the Jews might be, and was) to have their ſolemn ſet meetings together, to worſhip God thrice a year, or once in an age; the Lord Jeſus inſtituted a Congregational-Church among Chriſtians, and inveſted every ſuch Church with ſufficient Church-power within it ſelf, for attainment of all the ends of Church-communion. This is the Church, which Chriſt ſaith, he will build, and appropriates it to himſelf, My Church, 1. Becauſe it is his Inſtitution. 2. Becauſe his Name is called and put upon it. The Members of it are, not Moſes his diſciples, but Chriſts, and therefore were, of old, called Chriſtians, Act. 11.26.

This title of Church, though it be given p. 52ſome times to a civil Aſſembly, Act. 19.41. yet ſo it is not taken in this place. For Chriſt no where calleth a civil Aſſembly, his Church. Therefore it muſt ſignifie an holy Society. And in that ſenſe, the Scripture applieth this title ſundry wayes. 1. To Godly Families, Rom. 16.5. Col. 4.15. Phil. 2. where the Church, in ſuch an houſe, is diſtinguiſhed from the Congregational Church. For Paul writeth to the Congregational Aſſembly to ſalute Aquila and Priſcilla, and the Church in their houſe. Their houſe, it ſeemeth, conſiſted (all) of Godly perſons, in Pauls judgement; elſe, he would have ſaid, Salute them of ſuch an houſe, who are in the Lord: and it was an exemplary Family, and a ſeminary of the Church, yet not ſuch a Church as was capable of all Church Officers, and power, as this, meant in the text, hath by the gift of Chriſt. 2. Sometimes it ſignifieth the Catholick viſible Church, Heb, 12.23. but that hath been from the beginning, and doth not, nor can meet in one place, on earth to worſhip God. Therefore it is not meant here. 3. Moſt commonly, it ſignifieth a Congregational Church, or, an holy Society joyned together by an holy Covenant, in one Congregation, to walk together p. 53according to all the Ordinances and Lawes given by Chriſt to his Church. And ſo ſometimes it ſignifieth a definite particular Congregation, meeting together in one place, for the publick worſhip of God, and their mutual edification: as that at Corinth, 1 Cor. 11.18, 20. and 14.23. And in that acceptation, it notes, ſometimes the Brethren, as diſtinguiſhed from the Elders; Act. 15.22. Sometimes the Elders and Brethren aſſembled together, as in 1 Cor. 11.20. but never, the Elders meeting apart from the Brethren. But, in this place it doth not ſignifie a particular definite Church. For there is no particular Chriſtian Church built by Chriſt more, or rather, than other. It remaineth, that Chriſt ſpeaks of a particular Congregational Church here, in an indefinite ſenſe. And ſo, the word Church is applyed in the New Teſtament, when Paul ſaith, he perſecuted the Church, Phil. 3.6. Not, that at Jeruſalem only, or Damaſcus, but all the Churches in Judea, Gal.. 1.22, 23. In this ſenſe, Chriſt calls every Chriſtian Congregational Church, thus built, his Church.

From the words thus opened, this doctrinal concluſion is to be collect…d viz. That it is the will and appointment p. 54of Jeſus Chriſt, that the Chriſtian Church, under the New Teſtament, be, in reſpect of its quantity and compaſs, Congregational.

Concl. 4 This we ſhall endeavour to prove, both by Scripture and Reaſon. 1. The Scripture, in the writings of the Apoſtles, clearly ſheweth, that they ſo underſtood this branch of the Church-Charter, and therefore they ſpeak of Chriſtian-Churches, as ſeveral and diſtinct from one another, 1 Cor. 11.16. and 14.33. Yea, in one and the ſame Country, as Galatia, Gal, 1.2. Judea, v. 22. Macedonia. 2 Cor. 8.1. Yea in Corinth, where God had much people, Act. 18.10. yet the Church there was but one Congregation, 1 Cor. 14. and, though Cenchrea was a Port near unto Corinth, yet it had a Church diſtinct from Corinth; Rom. 16.1. The Church alſo in Jeruſalem, though a greater number of Believers was declared to be there, than we read of in other Cities, yet it was but one Congregation; Act. 2.41, 44, 47. and 6.2, 15. The ſame holdeth concerning other great Cities; the Church, in every one of them, was Congregational: and, if the number of Believers grew too great for one Congregation, doubtleſs more Churches were gathered in ſuch a place p. 55and caſe: & if ſeveral parts of the Church met in times of Perſecution, now and then, here and there, as they might; yet they continued one Congregation, having the ſame Officers, in common, for any thing appears in Scripture to the contrary. Now let us ſee, why the Chriſtian Church muſt be Congregational.

Reaſ. 1 The firſt Reaſon is from the end of Church-fellowſhip, which is mutual edification, in the uſe of the means inſtituted by Chriſt thereunto. Let all things be done unto edification, 1. Cor. 14.26. but how can this be attained, unleſs they ſo meet together, that all may learn, and all may be comforted. v. 13? Hence all the Members of the Church are exhorted, not to forſake their aſſembling together, Heb. 10.25. which was the praiſe of the primitive Church in Jeruſalem, Act. 2.42, 44. Therefore a particular viſible Church is compared to a flock, which are fed together, Act. 20.28; and to an Houſe or Family, the members whereof injoy the ſame Family-priviledges in common, under the ſame family-order; 1 Tim. 3.15.

Reaſ. 2 The ſecond Reaſon is, from their duty to take up offences among Brethren, which cannot be ended privately, Mat. 18.17, 18. which implyeth two things. 1. That the p. 56Church muſt conſiſt of more than two or three: for though two or three may watch over one another, admoniſh one another; and, in caſe of obſtinancy, withdraw from a convicted delinquent: and, though two or three praying together, may expect the preſence and bleſſing of Chriſt, as v. 19, 20. upon their admonition; yet two or three cannot iſſue the matter compleatly, in way of Church-cenſure, but muſt tell the Church: Therefore the Church muſt neceſſarily conſiſt of a greater number. Again, how can two or three chooſe the four ſorts of Officers amongſt themſelves, which are deſcribed by four living creatures, in Rev. 4.6, 7. viz. Paſtor, Teacher, Ruling Elder, and Deacon? 2. That they muſt not exceed the quantity and compaſs of one Congregation. For the Church muſt meet ordinarily together with their Officers, for theſe purpoſes. Therefore the Scripture ſheweth that the whole Church did meet together to chuſe and ordain Officers, as Deacons, Act. 6.2, 3, 5. Elders; Act. 14.23. to receive and admit Members, Act. 9.26. for Propheſying, 1 Cor. 14.23. for the Seals, 1 Cor. 11.20. and for Cenſures, 1 Cor. 5.4. and to releaſe from cenſures. 2 Cor. 2.6, 7. So much for proof of the point. The Con…ctaries are theſe.

p. 57Coroll. 1 Then the Congregational frame of a Chriſtian Church is no humane invention, or conſtitution. True it is, that the Pariſh frame, as it was wont to joyn all the inhabitants within ſuch a praecinct, into one Church, injoyning them all to communicate at the Lords Table, at leaſt at Eaſter, is meerly humane, not being meaſured by the Golden Reed, which is the Church-meaſure, but by the Court-meaſure, Rev. 11.1, 2. But that Members ſo qualified as Chriſt requireth, and ſo confederating, ſhould ordinarily meet togather in one Congregation, for the ſolemn worſhip of God, and their mutual edification, is the Ordinance of Chriſt, and according to the meaſure of the golden Reed, whereby the City and Gates, and the dimenſions of the New-Jeruſalem are meaſured, Rev. 21.15. that they ſhall not be ſo few, as to cut off Church-juriſdiction within themſelves; nor ſo many, but that all may hear and be edified, and be governed by the Power, which Chriſt hath given to the Church to preſerve the purity of his Worſhip, and of their fellowſhip within themſelves.

Coroll. 2 Then, when a People grow to be ſo numerous in any Church, that they cannot p. 58ordinarily meet together, to Church-ends; it is the mind of Chriſt, that they ſhould be diſtributed into ſundry Congregational Churches. For, though many thouſands of Iſrael met together in the court of the Temple at Jeruſalem to offer Sacrifice; becauſe they might ſtand in ſo large a place together and ſee the Sacrifices burnt; yet that will not prove, that ſuch multitudes ſhould be Members of a Chriſtian Church, where more communion is required, then in ſeeing ſome one Ordinance performed.

Coroll. 3 Then, it is not arbitrary, but a duty for every Chriſtian, to endeavour to joyn himſelf in Memberſhip with a Congregational inſtituted Church of Chriſt: whoſoever have opportunity, and neglect ſo to do, they greatly ſin againſt God, and break the ſecond Commandment, in not worſhiping him according to his inſtitution: and alſo againſt their own ſouls, in depriving themſelves of the bleſſing, which he hath annexed unto his Inſtitution; Exod. 20.24. Mat. 28.20. and if they perſiſt in that neglect, they can hardly be accounted Believers truly ſeeking the Kingdom of God, what profeſſion of Religion ſoever they make otherwiſe, Mat. 6.33. and they ſin againſt their poſterity alſo, p. 59to whom God promiſeth mercy, upon their parents worſhipping him according to his Inſtitutions: If the Lord doth good to the poſterity of ſuch, it is meerly from his own good pleaſure, but not from their Parents Covenant, Ezek. 16.61.

CHAP. V. Concerning the Churches impregnable ſtability.

TO the Church built by Chriſt upon this Rock, he hath promiſed and given this great priviledge, that the gates of Hell ſhall not prevail againſt it.] foreign, in the Scripture, ſignifieth, not Hell, but the ſtate of the dead, or the Grave, foreign are enemies vanquiſhed by Chriſt for his Church, 1 Cor. 15.26, 55. and ſhalbe caſt into the lake of fire, Rev. 20.14. foreign are the gates of Death, in Job. 38.17. Pſal. 107.18. and the gates of the Grave, Iſa. 38.10. i. e. the power of Death and the Grave, which ſeizeth on them, as a Serjeant, Pſal. 116.3. The ſum is; Let the Church be brought to the loweſt, that it ſeems to be dead, p. 60as thoſe two Witneſſes, Rev. 11.8, 9. and buried, as Chriſt's natural body was, for a time; yet neither Death, nor the Grave ſhall prevail agaiſt it. Yet we muſt not limit the ſenſe of theſe words, only to the power of Death and the Grave, but it muſt be extended to all Satans plots and aſſaults againſt the Church, againſt which if Chriſt did not help them, Death and the Grave would prevail againſt them, to their eternal deſtruction. We conclude therefore, that, in this Text, by the gates of Hell, are meant, all the machinations of Satan, and temptations whatſoever, whereby he laboureth to hinder the building of Chriſts Church, to draw thoſe from Chriſt, who are built upon him. The prevailing of them ſignifies their effectual working unto the attainment of thoſe ends. The ſum is, a promiſe that the Devil, with all his policies and powers, ſhall neither hinder the building of Chriſts Church, nor cauſe the Church thus built to apoſtatize from Chriſt. And that this is the true ſenſe and meaning of the words, whatſoever Socinians, or Arminians ſay to the contrary, may thus be evinced: 1. Becauſe the thing promiſed, is the diſabling of what ever oppoſeth the building of the Church upon this Rock, p. 61or its conſtant adhering to Chriſt, from prevailing to thoſe ends: but ſo do Satan's temptations; Therefore they are meant by the gates of Hell. 2. Becauſe whatſoever goeth forth out of the gates of Hell, or hath its beginning from thence, is meant in this phraſe: but the Temptations and Machinations of Satan, by himſelf and his inſtruments, Hereticks and Tyrants, go forth thence; Therefore they are meant in this phraiſe. 3. Becauſe Peter, to whom Chriſt ſpake theſe words, deſcribes unbelievers, the adverſaries of this building, as belonging to the gates of Hell; 1 Pet. 2.7, 8. 4. Becauſe the proportion, which Chriſt implyes, in theſe words, requireth that they be ſo underſtood. The proportion is between two Cities, that of Heaven, which hath its gates, and keyes, in v. 19. and the other of Hell, which hath its gates; whence it endeavors the ruine and overthrow of that, but ſhall not prevail. Seeing therefore City is oppoſed to City, and Gates to Gates, and one (viz. the Church) is conſidered in the ſtate of preſent building; it is moſt ſutable that the other be alſo looked at, as it oppoſeth that, in the preſent, whilſt it is militant upon earth. But from hence, that Chriſt promiſeth that the gates of Hell p. 62ſhall not prevail againſt his Church thus built, ſome infer, that Chriſt meaneth only the inviſible Catholick Church: For that only, ſay they, is bulilt on this Rock, and only that ſhall not fail. Anſw. 1. It is true, that the Catholick inviſible Church is built upon Chriſt, by effectual and unfeigned Faith, and that ſhall not fail: For that is the general Aſſembly, and Church of the fiſt-born, which are enrolled in Heaven, Heb. 12.23. And all the gates of Hell cannot prevail againſt thoſe that are written in Heaven. 2. But it is not true, that theſe only are built on this Rock. The Apoſtle Paul tells us, that a particular viſible Church, rightly conſtituted, as that at Corinth, is built upon this Rock, or Rocky-foundation, 1 Cor. 3.10, 11. and being ſo built, is under the ſpecial protection of God in Chriſt; in reſpect whereof the Lord promiſeth any ſuch Church, as well among the Gentiles, as the Jews, Whoſoever ſhall gather himſelf againſt thee, ſhall fall, Iſa. 54.15. and all the weapons that are made againſt thee ſhall not proſper, verſ. 17. And it is clear, that Chriſt, in this place, ſpeaks of ſuch a Church as is built upon the confeſſion of Faith, ſuch as Peter made, viſibly and publickly; whereupon, not the inviſible p. 63Catholick Church, but viſible particular Churches are built: Therefore theſe only are meant here.

Concl. 5 The Church of Chriſt, built by himſelf upon this Rock, in uſing the means which he hath appointed for their ſafety, is impregnable. The Church of Chriſt is here indefinitely taken, for a particular Congregational-Church inſtituted by Chriſt, according to the ſenſe of the former concluſions, not, for this or that, definitely.

Therefore if any object, that the gates of Hell have prevailed againſt the Greek-Churches, thoſe golden Candleſticks in Aſia, and againſt Rome, whoſe Faith was ſpoken of throughout the whole World, and againſt ſundry other particular Churches?

Anſw. I Anſwer, 1. Though it be true, that the gates of Hell have prevailed againſt this or that particular Church; yet not againſt a particular Church, indefinitly conſidered, or (which is the ſame) againſt the Church, in general, exiſting in its particulars. In this ſenſe, the viſible Church doth not fail. For, (1.) Chriſt ever had, and will have ſome or other viſible Church on Earth, wherein the general nature of a viſible Church is preſerved, as the Genus is in its Species, and the nature p. 46of man in this or that individual; as when the Lord preſerved Noah and his Family, in the Ark, mankind was preſerved in them, though multitudes of men were deſtroyed in the Deluge. (2.) Chriſt will ſhew, that he makes a difference between Churches, wherein are ſome true Believers mixed with many Hypocrites, and other Societies. Therefore he will not ſuffer ſuch viſible Churches to be totally deſtroyed, as he doth his open enemies, Hoſ. 11.8, 9. Iſa. 1.8, 9. & 6.13. 2. Though it be true, that the Churches of Aſia and Rome have been prevailed againſt by the gates of Hell, yet not, as they were built by Chriſt, or planted by the Apolſtes, but their degenerate Poſterity and Succeſſours, who were not built on this Rock, but on an outward Form, and neglected the means appointed by Chriſt for their ſafety. The Apoſtle Paul forewarned the Romans to beware of Apoſtacy, by the example of the Jews, Rom. 11.12. They, nevertheleſs, in ſucceeding generations, did degenerate from the Faith and Profeſſion of their Predeceſſors, and ſo fell into the gulf of Antichriſtian Apoſtacy. But, as when God took his viſible Kingdom from the Jews, for their obſtinacy in unbelief, he did not deſtroy p. 65his viſible Kingdom totally from the face of the Earth, but gave it to a Nation bringing forth the fruits thereof, Mat. 21.43. So, though, in his righteous judgement againſt Apoſtates, he may deſtroy this, or that particular Congregational Church; yet the gates of Hell ſhall not prevail wholly againſt the Church-ſtate, but it ſhall be preſerved. He doth but tranſlate the Candleſtick, not break it all to pieces; he doth but remove it out of one place into another, Rev. 2.5. and ſtill preſerveth it, in ſome particular Congregation, or other. 3. Though the gates of Hell have ſometime, and in ſome degree, prevailed againſt this or that particular viſible Church, holding faſt the profeſſion of their Faith without wavering; yet they have not prevailed according to the meaning of theſe words. They have prevailed foreign, only in ſome reſpect; as, 1. in Temporals, to impoveriſh them, Heb. 10.34. to bring them under bondage, as Pharaoh did the Iſraelites; to eſtabliſh a decree for their deſtruction, as Haman did againſt the Jews; to put multitudes of them to death, as the ten perſecuting Emperors did the Chriſtians, and as the high Prieſt and the Jews dealt with Chriſt. 2. In Spirituals, 1. to ſcatter the Members of the p. 66Church; ſo far the gates of Hell prevailed againſt them, upon occaſion of Stephen, Act. 8.1. and to cauſe the Woman to flye into the Wilderneſs, Rev. 12. 2. To aſſault them with temptations; as Chriſt told Peter, that Satan had deſired to winnow him like Wheat.

But they could not prevail againſt the Church, abſolutely and totally. 1. Not againſt all of them in Smyrna, by outward calamities, Rev. 2.10. Nor againſt all in Sardis, by temptation, Rev. 3.4. 2. Nor totally againſt the whole Church. For God did raiſe up unexpected helps; for the Woman fled into the Wilderneſs, Rev. 12.6, 14, 16. to that part of them, which remains on earth; and, for the other part of them, God will receive his people, when outward ſubſiſtence fails, into everlaſting habitations, Luke 16.9. And, when the gates of Hell prevail, to the diſperſion of a particular Church built on this Rock, yet that is not to their deſtruction, but tendeth to the multiplication, and inlargement of particular Churches. The diſperſion of the Church at Jeruſalem, was like the diſperſion of Seed into the Field, which bringeth forth a more plentiful Harveſt; ſo, their diſperſion prevailed againſt the gates of Hell, to the propagating p. 67of ſundry Churches, Act. 11.19, 21. Thus the Lord turned the Policies of the gates of Hell againſt themſelves, according to that promiſe, Zach. 12.3. Thus we ſee the impregnable ſtability of Chriſt his Church built upon this Rock.

We ſhall now prove by Reaſon, that it muſt be ſo.

Reaſ. 1 From Chriſt, who is the Head of the viſible Church, as well as of the inviſible, 1 Cor. 12.27. And he will not ſuffer the ſound Members of his Body to be plucked and torn from it by the gates of Hell. He is the builder of his Chuch, Heb. 3.3, 4. and therefore will eſtabliſh it. When the Ark was built by Noah, as Gods Inſtrument, according to God's appointment, it ſtood againſt all the power of the Deluge. He is the Foundation, as he is belived, and publickly confeſſed, whereupon he buildeth his Church. Againſt an Houſe ſo built, the Winds and Waves cannot prevail, Matth. 7.24, 25.

Reaſ. 2 From the Promiſes given to ſuch a Church, which are of two ſorts. 1. For protection, Iſa. 4.5, 6. where be propheſieth concerning the Church of Chriſt under the New Teſtament, and deſcribes Gods protection over them, by a twofold alluſion; 1. By the Pillar of Cloud and p. 68Fire that protected the people of Iſrael, at the Red Sea, from Pharaoh and his Hoſt. 2. By the covering of the Tabernacle, and the holy things in it from all injuries of weather, Exod. 26.14. Rev. 7.16. And his power is ingaged to perform his promiſe, Joh. 10.28, 29. And his Providence will order all iſſues and events thereunto, Iſa. 54.16, 17. Mat. 28.18, 20. 2ly. For victory, Rom. 16.20. If the Lord will tread Satan under their feet, he will ſee to it that Satan ſhall not tread them under his feet.

Reaſ. 3 From the titles given to particular viſible Churches. They are frequently, in the New Teſtament, called the Kingdom of Heaven; and Hell cannot prevail againſt Heaven. They are called the Kingdom of Chriſt, and God the Father hath eſtabliſhed his Kingdom by an oath, Pſal. 89.35, 36. To confirm our Faith herein, he calls the Sun and Moon to be witneſſes, verſ. 37. The Sun may be clouded ſometimes, and Moon is ſometimes in the Full, ſometimes in the Wane, but ſtill it is in the Heaven: So it is with the Church on Earth.Dr. Whitt. ad Rat. Camp. Reſp. p. 56. Semper & fuiſſe in terris, & futuram deinceps Eccleſiam, non dubitamus: quanquam ejus aſpectum aliquando illuſtrem ut conſpici ab omnibus poſſit, p. 69aliquando tantâ caligine, ut vix agnoſcas, obſcuratam eſſe fateamur.

And it belongs to Chriſt, to break the Serpent's Head; who can proceed no further than to bruiſe his h…el, Gen. 3.15. He is that little ſtone that brake the Image to pieces, which repreſented the Monarchies and Powers, whereby the gates of Hell ſought to prevail againſt Chriſt and his Church, Dan. 2.45. Chriſts Church is called an Houſe of prayer to all Nations, Iſa. 56.7. The Iſrael of God, Gal. 6.16. in alluſion to the change of Jacobs name, who by prayer obtained victory and protection againſt Eſau, Gen. 32.28. Hoſ. 12.2, 3. So ſhall the Church of Chriſt, by prayer, obtain deliverance from the gates of Hell, that they ſhall not prevail againſt them.

Reaſ. 4 From the ſtate of the Devils themſelves, and all their inſtruments. 1. They are curſed. Gen. 12.3. I will curſe them that curſe thee, therefore they ſhall not proſper in their interprizes againſt the Church of Chriſt. 2. They were conquered, and captivated, and triumphed over by Chriſt, before he did build his Church, Epheſ. 4.8, 12. Therefore ſhall not hinder the building of it, nor deſtroy it being built. 3. They are enemies unto Chriſts Kingdom: p. 70Therefore ſhall not prevail. Pſ. 2.2, 3, 4. and, 110.1, 2. Let us briefly note ſome Corollaries hence.

Then in vain boaſteth that Roman Synagogue, of the infallibility of their Popes, as Peter's ſucceſſors, and of the indeficiency of their Church, as built upon Peter; when as, neither had Peter himſelf any ſuch priviledge, as to be infallible. The next ſtory in this 16th of Matthew evinceth the contrary, v. 23. Nor, by the Rock, whereupon Chriſt builds his Church, is meant the perſon of Peter, or Peter's confeſſion perſonally, as it had relation to him, but as it is conſidered really in it ſelf, and is common to all the Diſciples, and to all viſible Believers, which may be thus confirmed: 1. Becauſe Peters confeſſion muſt have relation to the matter which he confeſſed. But Peter confeſſed not himſelf, but Chriſt, ſaying, Thou art the Chriſt, the Son of the living God; Therefore his confeſſion had relation to Chriſt, not to himſelf. 2. Becauſe Peter confeſſed no more than that which he knew the other Diſciples believed before he ſpeake: For Chriſt's queſtion being general, What ſay ye? Peter anſwered, as the mouth of the reſt: but the Apoſtles, before he ſpeak, believed Chriſt confeſſed, and not Peter confeſſing. p. 713. Becauſe, this Rock, is that confeſſion whereupon Chriſt ſaith he will build his Church: But whoſoever ſhall truly believe that which Peter confeſſed, viz. Chriſt the Son of the living God, and confeſs or profeſs it, in due order, is accordingly built on this Rock, though he had never heard of Peter's name. Therefore the confeſſion, rightly underſtood, had relation unto Chriſt, and not to the perſon of Peter. 4. Becauſe the Rock ſignifieth that which is immoveable and impregnable, ſuch as is Chriſt and his truth: But Peter's confeſſion was movable and ſhaken, at one time, thrice denying this confeſſion of his Lord. Therefore this confeſſion, which Chriſt calls the Rock, had not relation to Peter, but only to Chriſt.

Coroll. 2 Then they that would have a particular Church to be impregnable, ſtable, and firm againſt the prevailing of the gates of Hell, muſt ſee that it be built upon this Rock, and not upon humane formes. 1. That Chriſt himſelf be the builder of it, according to his own inſtitutions, not the policies or cuſtoms of men. 2.**Ex quo patet, quòd Eccleſia, non conſiſtit in hominibus, ratione poteſtatis vel dignitatis Eccleſiaſticae, vel ſaecularis &c. ſed in illis perſonis, in quibus eſt notitia vera, & confeſſio fidei & veritatis. Lyra in loc. That the p. 72materials, of which it conſiſts, be ſuch, as believe and profeſs their Faith in Chriſt publickly before the Lord, and his People. 3. That they be firmly joyned together, in one Congregation, by an holy Covenant of ſubjection and ſubmiſſion to the Lord Jeſus Chriſt, and to one another in him, and accordingly walk together in obedience to Chriſt, and his Rules, reſiſting Satan in all his Temptations and Machinations, through Chriſt ſtrengthning them, without whom they can do nothing, Joh. 15.5. and that they improve carefully and faithfully the power, which Chriſt hath given them, viz. the Keyes of the Kingdom of Heaven, in opening and ſhutting, binding and looſing, according to Chriſt his appointment, for the preſerving of his Church ſafe in the purity of their Faith and Order, againſt the gates of Hell, which is the next thing to be handled.