The Due Right of Presbyteries, Chapter 5 · Section 5
Manuscript.
ALL who would be saved must be added to the Church, as Acts 2. 47. The way of the Church of Christ in. N. Eng.If God offer opportunity, Gen. 17. 7. Because every Christian standeth in need of all the Ordinances of Christ, for his Spirituall edification in holy fellowship with Christ Jesus. Answer: for clearing of this we are to discusse this question. Whether all, and every true believer must joyne himselfe to a particular visible congregation, which hath independently power of the keys within it selfe, God offering opportunity, if he would be saved?
1 Dist. There is a necessity of joyning our selves to a visible Church, but it is not necessitas medii, but necessitas praecepti, it is not such a necessity, as all are damned who are not within some visible Church, for Augustine is approved in this, there be many Wolves within the Church, and many sheepe without; but if God offer opportunity, all are obl…ged by God his Command…ment of confessing Christ before men, to joyne themselves to the true visible Church.
2. Dist. There is a f…llowship with the visible Church internall, of hidden believers, in the Romish Babel this is sufficient for salvation, necessitate medii, but though they want opportunity to joyne themselves to the Reformed visible Churches, yet doe they sin in the want of a profession of the truth and in not witnessing against the Antichrist, which is answerable to an adjoyning of themselves to a visible Church, And so those who doe not professe the Faith of the true visible Church, God offering opportunity, deny Christ before men, and this externall fellowship is necessary to all, necessitate praecepti, though our Lord graciously pardon this as an infirmity in his own, who for feare of cruell persecution, often dare … confesse Christ.
3. Dist. The question is not whether all ought to joyne themselves … …isible Church, God offering occasion, but, if all ought by Christs command, to joyne themselves to the Churches independent of their visible Congregations, if they would be saved? our Brethren … it, we deny it.
1. Concl. An adjoyning to a visible Church either formally to be a member thereof, or materially, confessing the Faith of the true visible Church, God offering occasion, is necessary to all. 1. Because we are to be ready to give a confession of the …pe that is in us, to every one who asketh, 1 Pet. 3. 15. 2 Because he who denieth Christ before men, him also will Christ deny before … Father, and before the holy Angells, Mat. 10. 33. 3 Yet if some die without the Church, having Faith in Christ, and want opportunity to confesse him before men, as repenting in the h…u…e of death, their salvation is sure, and they are within the invisible Church: so is that to be taken, extra Ecclesiam nulla salus, none can be saved who are every way without the Church, both visible and invisible; as all perished who were not in Ncahs Arke.
2. Concl. When God offereth opportunity, all are obliged to joyne themselves to a true visible Church. 1. Because God hath promised his presence to the Churches as his Sonne walketh in the midst of the golden candlesticks, Rev. 2. 2. 2 Because Faith commeth by hearing a sent Preacher, Rom. 10. 4. 3 Separation from the true visible Church is condemned, Heb. 10. 24. Iud. v. 19. 1 Iohn. 2. 19. 4. Good men esteeme it a rich favour of God to lay hold on the skirt of a Jew, Zech. 8. 23. and to have any communion, even as a doore keeper in Gods House, and have desired it exceedingly and complained of the want thereof, Psal. 84. 10. v. 1, 2. Psal. 27. 4, Psal. 42. 1, 2, 3, 4. Psal. 63. v. 1, 2.
3. Concl. Our brethren, with reverence of their godlinesse and learning, erre, who hold all to be obliged, as they would be saved, to joyne to such a visible congregation of independent jurisdiction, as they conceive to be the only true Church visible instituted by Christ. That this is their mind is cleare by the first proposition of this Manuscript, and by their answer aThe 12. question propounded by the godly and learned Brethren of old England.to the 12 Question where they say, that all not within their visible congregation as fixed sworne members thereof, are without the true Church, in the Apostles meaning, 1 Cor. 5. 12. what have I to doe to judge them also that are without? doe not yee judge them that are within? which is a most violent torturing of the word. For, 1. without are dogs, Rev. 22. so our brethren expound the one place by the other, then all not fixed members of the congregationall Church (as they conceive it) of Corinth, are dogs, what? was there not a Church of Saints on earth at this time, but in one independent congregation of Corinth? and were all the rest Dogs and Sorcerers? 2. If judgeing here especially is the censure of Excommunication used according unto Christs institution, that the spirit may be saved in the Day of the Lord, and so to be used only toward regenerated persons, then Paul was to intend the salvation of none by Excommunication, but these who are members of one single congregation, who are within this visible house of Christ, then all the rest are without the house and so in the state of damnation. 3. These who are without here are in a worse case, then if they were judged by the Church, that their spirit may be saved. So they are left, v. 13. to a severe judgement, even to the immediate judgement of God, as aCajetan. coment. ib.Cajetan doth well observe; for, sayth bEras. Sarcer. in loc.Erasmus Sarcerius, Deus publica & occulta sceler a non sinet impunita, and cBullinger oomment.Bullinger maketh (as it is cleare) an answer to an objection, shall these who are without, even the wicked Gentiles commit all wickednesse without punishment? The Apostle answereth, that, (saith he) God shall judge them, Non impune in vitiorum lacunis se provolvent prophani, sed destinato tempore commeritas dabunt Deo ultori paenas. And dParaeus v. 13.Paraeus, num impune ibunt eorum scelera? …mo Judicem Deum invenient. 4. These who are within here, are these who are of Christs family, sayth eP. Martyr. ib.P. Martyr, and opposite to Gentiles and infidels saith fParaeus in …s. 12.Paraeus, for all men are divided into two ranks, some domesticks, and within the Church, and to be judged by the Church; and some strangers, without the covenant, not in Christ, neither in profession, nor truth, as Gentiles, who are left to the severity of Gods judgement, but our Brethrens Text shall beare that Paul divideth mankind into three ranke. 1. Some within, as true members of the Church. 2. Some without as infidels, and some without as not members of a fixed congregation, now Believers without, and not members of a fixed congregation, are not left to the severity of the immediate judgment of God, as these who are without here, because they are to be rebuked, yea nor was the excommunicated man, after he should be cast out, left to the immediate judgement of God: but he was, 1. To remaine under the medicine of excommunication, and dayly to be judged, and eschewed as a Heathen, that his spirit may be saved. 2. He was to be rebuked as a brother 2 T…ess. 3. 15. 3. Paul saying what have I to doe to judge these that are without, God judgeth them, he meaneth as much, as he will not acknowledge them, as any wayes belonging to Christ; but the believers of approved piety, because they are not members of a fixed congregation, are not thus cast off of Paul, he became all things to all men, that he might gaine some, and would never cast off Believers, and say what have I to doe with you? In a word; by those who are without are meant Gentiles, as aAmbrosus.Ambrose bOecumenius in loc.Oecumenius cTheophylact.Theophilact. &c. dCalvin.Calvin ePet. Martyr. comment.Martyr fBullinger.Bullinger gPareusParaeus hBeza.Beza, iPelican.Pelican. kPomeran cō.Pomeranus lMeyer.Meyer mSarcerius com.Sarcerius nMarloratus.Marloratus oParaphraste….Paraphras. pHaymo com.the Papists, Haymo qAquinas.Aquinas and rEras… Paraph.with them Erasmus, and all who ever commented on this place. Lastly, our Brethren expound these, who are within, to be the Church of Corinth, Saints by calling, and Saints in Christ Jesus, these to whom he prayeth grace and peace unto, and for whom he thanketh God for the grace given to them by Iesus Christ, 1 Cor. 1. 2. 3. Now these thus within must be regenerated, and opposed to all not within: this way, but without, that is who are not Saints by calling, not in Christ Iesus, then by these who are without, cannot be understood, all not fixed members of one visible Congregation, who yet are by true faith in Christ Iesus; and our Brethren must mean, that Paul, if he were living, would take no care to judge, and censure us, who believe in Christ, and are members of provinciall and nationall Churches, and are not members of such an independent Congregation, as they conceive to be the only instituted visible Church of the New Testament.
But if they all not without the state of salvation who are not members of such an independent flock. 1. All the Churches of Corinth, Galatia, Ephesus, Th…ssalonica, Philippi, Rome, the seven Churches of Asia, who were not such independent Churches must be in the state of damnation. 2. All are here obliged, who looke for salvation, by Iesus Christ, to joyne themselves to this visible independent Church; then all who are not members of such a Church are in the state of damnation, if (say our brethren) they know this to be the only true Church, and joyne not to it. O but ignorance cannot save men from damnation, for all are obliged to know this so necessary a meane of salvation, where only are the meane… of salvation, for then it should excuse Scribes and Pharisees, that they believed not in Christ, for they knew him not, and if they had knowen, they would not have crucisied the Lord of glory. 1 Cor. 2. 9, 10. Now we judge this to be the revived error of-the Donatists, whose mind was as aAugustine saith, haeres. 69. Eccl. siam Christi de …oto te…rarum or…e …, … que …s Africa Dona…i parte remansyle.Augustine saith, that the Church of Christ was only in that part of Africa, where Donatus was, and Augustine writing to Vincentius bAugustin. Epist. 48 ad Uincent in illa verba, indica, ubi pascis in meridie Viden. solam & solam illi in Meridie, vos in occidents? saith Morton apolog p. 1. c. 31. answereth Bellarmine de Ecclesia mil… l. 3. c. 13.objecteth the same, as Morton answereth Bellarmine, and the same say Papists with Donatists, that out of the Church of Rome there is no salvation. And cField of the Church 3. book. 28. ch.Field answereth well, yee are to be charged with donatisme, who deny all Christian societies in the World, …to be where the Popes feete are not kissed, to pertaine to the true Church of God, and so cast into Hell all the Churches of Aethiopia, Armenia, Syri…, Graecia, Russia, and so did Optatus (sayth dMorton grand imposture ch. 14. 2. challeng p. 342.Morton, Answer, Donatists you will have the Church only to be where you art, but in Dacia, Misi…, Thracia, Achaia, &c. where you are not, you will not have it to be, nor will you have it to be in Graecia, Cappadocia, Aegypt, &c. Where you are not, and in innumerable Istes and Provinces. See how Gerardus refuteth this eGerard. to. 5. de Ecclesia c. 4. p. 231. 232. nu. 35.and certainly, if this be the only true visible Christian Church, to which all who looke for salvation by Christ Jesus, must joyne themselves, there is not in the Christian World, a true visible Church but with you. 3. I… all upon hazard of losing salvation, must joyne to such a Church, having power of jurisdiction independently within it selfe, then must all separate from all the reformed Churches, where there be provinciall and nationall Churches, now this is also the error of the Donatists and Anabaptists, against which read what aPa…k…r …n the Crosse parag. 2. c. 9. p. 113. d… c. 14.learned Parker saith and reverend bBrightman in Apocal. 3.Brightman, and cCartwright repl. 1. p. 175.Cartwright, but of this hereafter. 4. The principall reason given by the Author, is, The Lord added to the Church Acts 2. such as should be saved, this is not in the independent visible Congregation, as is proved elsewhere. A second reason he giveth, because every Christian standeth in neede of the Ordinances of Christ, for his spirituall edification, in holy fellowship, with Christ Iesus, or else Christ ordained them in vaine, therefore all who would be saved, must joyne to a visible independent congregation; hence no Church hath title and due right to the Word and Sacraments, but members of such a congregation: this is the reason why men of approved piety are denied the Seales of the covenant, and their children excluded from Baptisme and themselves debarred from the Lords Supper, because they are not members of your congregation, and members they cannot be, because they finde no warrant from Gods Word, to sweare your Church-covenant, and to your Church-government, which is so farre against the Word of God: the Seales of the covenant belong to all professing Believers, as Gods Word sayth, Acts 10. 47. Acts 8. 37. Acts 16. 31, 32, 33. 1 Cor. 11. 28. Whether Non distinguendum, ubi lex, ubi legislator non distinguit.he be a member of a particular independent Church, or not, God the Lawgiver maketh not this exception, neither should man doe it.
Propos. 3. All are entered by covenant into a Church-state, Manuscript ch. 1. sect. 3.or into a membership of a visible Church.
Answ. Here are we to encounter with a matter much pressed by our reverend Brethren, called a Church covenant. A Treatise came unto my hand in a Manuscript of this Subject; In their Apology, and in their answer to the questions propounded by the Brethren of Old England this is much pressed. I will first explaine the Church-covenant according to our reverend Brethrens minde. 2: Prove there is no such thing in Gods Word. 3. Answer their Arguments taken out of the Old Testament. 4. Answer their Arguments from the New Testament, both in this Treatise here in this Chapter, and hereafter; and also their arguments in all their Treatises. Hence for the first two, I begin with this first question.
Whether or not all are to he In-churched or entered Members of a visible Church by an explicit, and vocall or prof…ssed Covenant?
Our brethrens mind is first to be cleared. 2. The state of the question to be explained. 3. The truth to be confirmed. In the answers to the questions aQuest. 8.sent to New England they require of all persons come to age, before they be received members of the Church:
1. A publiqu… vocall declaration of the manner and soundnesse of their conversion, and that either in continued speech (saith bApology of the Churches of New England, c. 3.the Apologie) or in answer to questions propounded by the Elders.
2. They require a publick prof…ssion of their faith, concerning the articles of their religion, the foresaid way also.
3. An expresse vocall covenanting by oath, to walke in that faith; and to submit (saith the Authour) cThe way of the Church of Christ in New England, ch. 1. sect. 1. prop. 3.themselves to God, and one to another, in his feare; and to walke in a professed subjection to all his holy Ordinances, cleaving one to another, as fellow members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in Christ Iesus.
4. And a covenanting, not to depart from the said Church, without the consent thereof.
This Church-covenant (saith the Apologie) dApology for the Church of N. E. ch. 3.is the essentiall or formall cause of a visible Church, as a flocke of Saints is the materiall cause, and so necessarily of the being of a Church, that without it none can claim Church-communion; and therefore it is that whereby a Church is constituted in its integrity, that whereby a fallen Church is againe restored; and that, which being taken away, the Church is dissolved, and ceaseth to be a Church; and it is that whereby Ministers have power over the people, and people interest in their Ministers, and one member hath interest and powerover another fellow-member.
The manner of entring in Church-state is this:
1. A number of Christians, with a gifted or experienced Elder meet often together (saith this eWay of the Church, chap. 1. sect. 2.Authour) about the things of God, and performe some duties of prayer, and spirituall conference together, till a sufficient company of them be well satisfied, in the spirituall good estate one of another, and so have approved themselves to one anothers consciences, in the sight of God, as living stones, fit to be said on the Lords spirituall Temple.
2. They having acquainted the Christian Magistrate, and neerest adjoyning Churches, of their purpose of entring into Church-fellowship convene in a day kept with fasting and praying, and preaching, one b…ing chosen with common consent of the whole, in name of the rest, standeth up, and propoundeth the covenant, in the foresaid four Articles above named.
3. All the rest declare their joynt consent in this covenant, either by silence, or word of mouth, or writing,
4. The brethren of other Churches, some specials, in name of the rest, reach out to them the right hand of fellowship, exhorting them to stand stedfast in the Lord. Which done, prayers made to God for pardon and acceptance of the people, a Psalm is sung.
But when a Church is to be gathered together of Infidels, they must be first converted believers, and so fit materials for Church fellowship, before any of those things can be done by them.
5. Baptisme maketh none members of the visible Church.
6. A Church fallen, cannot be accepted of God to Church fellowship, till they renew their Church covenant. Thus shortly for their mind about the gathering of a visible Church. Let these distinctions be considered for the right stating of the question.
1. Distinct. There is a covenant of free grace, betwixt God and sinners, founded upon the surety Christ Iesus; laid hold on by us, when we believe in Christ, but a Church Covenant differenced from this is in question, & sub judice lis est.
2. Distinct. There is a covenant of baptisme, made by all, and a covenant vertuall and implicite renewed, when we are to receive the Lords Supper, but an explicite positive professed Church covenant, by oa…h in-churching a person, or a society, to a State-church is now questioned.
3. Distinct. An explicite vocall Covenant whereby we bind our selves to the first three Articles in a tacite way, by entring in a new relation to such a Pastor, and to such a Flocke, we deny not, as if the thing were unlawfull▪ for we may sweare to performe Gods commandements, observing all things requisite in a lawfull oath. 2. But that such a covenant is required by divine institution, as the essentiall forme of a Church and Church-membership, as though without this none were entered members of the visible Churches of the Apostles, nor can now be entered in Church-state, nor can have right unto the seales of the covenant, we utterly deny.
4. Distinct. We grant a covenant in Baptisme which is the seale of our entry unto the visible Church. 2. That it is requisit that such Heretickes, Papists, Infidels, as be received as members of our visible Church, (from which Papists have fallen, having received baptisme from us) doe openly professe subjection to God, and his Church, in all the Ordinances of God. And that Infidels give a confession of their faith, before they be baptized. 3. Nor deny we that at the election of a Pastor, the Pastor and people tie themselves, by reciprocation of oathes, to each other, the one to fulfill faithfully the ministery that he hath received of the Lord; the other to submit to his ministery in the Lord, but these reciprocall oathes, make neither of them members of a visible Church, for they were that before these oathes were taken.
5. Distinct. Any professor removing from one congregation to another, and so comming under a new relation to such a Church, or such a Ministery, is in a tacite and vertuall covenant to discharge himselfe in all the duties of a member of that Congregation, but this is nothing for a Church-covenant; for when six are converted in the congregation whereof I am a member, or an excommunicated person heartily and unfainely repenteth, there ariseth a new relation betwixt those converts and the Church of God; and a tie and obligation of duties to those persons greater then was before, as being now members of one mysticall and invisible body. Yet cur brethren cannot say, there is requisite, that the Church renew their Church-covenant towards such, seeing the use of the Covenant renewed is to restore a fallen Church, or to make a non-Church to be a Church; and if those six be converted by my knowledge, there resulteth thence an obligation of a vertuall and tacite covenant betwixt them and me; but there is no need of an explicite and vocall covenant, to tie us to duties that we are now obliged to in a stricter manner then we were before; for when one is taken to be a steward in a great family, there may be a sort of Covenant betwixt that servant and the Lord of the house, and there resulteth from his office and charge a tie and obligation, not onelyonly to the head of the family, but also to the children and fellow-servants of the house; but there is no need of an expresse, vocall, and professed covenant betwixt the new steward and the children and servants; yea and strangers also, to whom he owes some acts of steward-duties, though there doe result a vertuall covenant. Farre lesse is there a necessity of an expresse and vocall covenant before that steward can have claime to the keyes, or be received in office. So when one entereth into covenant with God, and by faith layeth hold on the covenant, there resulteth from that act of taking the Lord to be his God, a covenant-obligation to doe duty to all men, as the covenant of God doth oblige him; yea, and to doe workes of mercy to his beast (for a good man will have mercy on the life of his beast) and he is obliged to a duty by that covenant with God to his children, which are not yet borne, to servants who are not yet his servants, but shall hereafter be his servants, to these who are not yet converted to Christ, now it is true a vertuall and tacite covenant, resulteth toward all these, even toward the beast, the children not yet borne, &c. when the person first by faith entereth in covenant with God; but none, master of common sense and judgement will say there is required a vocall and explicite, and professed covenant, betwixt such an one entered in covenant with God, and his beast, and his children not yet borne, or that the foresaid tacite and vertuall covenant, which doth but result from the man his covenanting with God is either the cause, or essence, or formall reason, whereby he is made a formall contracter and covenanter with God. So, though when I enter a member of such a congregation, there ariseth thence an obligation of duty, or a tacite covenant, tying me in duties to all members present, or which shall be members of that congregation, though they should come from India; yet in reason it cannot be said, that there is required an expresse vocall covenant betwixt me and all, who shall be fellow-members of this congregation; and farre lesse that such a covenant doth make me a member of that congregation, yea because I am already a member of that congregation; thence ariseth a tacite covenant toward such and such duties and persons.
6. I understand not how our brethren doe keepe Christian and religious communion, with many professours of approved piety, and that in private conference, praying together, and publiquely praising together, and yet deny to have any Church-communion with such approved professors, in partaking with them the seales of the covenant, and censures of the Church, I doubt how they can comfort the feeble minded, and not also warne and rebuke them, which are called acts of Church-c…nsure.
Then the question is not, if there be a tacit and vertuall covenant when persons become members of such a visible congregation. 2. Nor doe we question whether such a Church-covenant may be lawfully sworne. We thinke it may, though to sweare the last article not to remove from such a congregation without their consent, I thinke not lawfull, nor is my habitation in such a place a matter of Church-discipline. 3. But the The state of the question concerning the Church covenant.question is, if such a Church-covenant, by Divine or Apostolick warrant, not onelyonly be lawfull, but the necessary and Apostolick meane, yea and the essentiall forme of a visible Church; so as without it persons are not members of one visible Church, and want all right and title to a Church-membership, to the seales of grace, and censures of the Church. Our brethren affirme, we deny.
Concl. The former considerations being cleare, we hold that such a Church-covenant is a conceit destitute of all authority of Gods Word, Old or New Testament, and therefore to be rejected as a way of mens devising,
1. Argum. All will-worship laying a band on the Conscience, where God hath layed none, is damnable; but to tye the oath of God to one particular duty rather then another, so as you cannot, without such an oath, enter into such a state, nor have title and right to the seales of grace and Gods Ordinances, is will-worship, and that by vertue of a divine Law, and is a binding of the Conscience where God hath not bound it.
The major is undeniable. Papists as aAlphonsus à Castr. tit. vota.Alphonsus à Castro, and bBellarm. de eccles. milit. lib. 4. cap. 9. …andem heresin. Lampetianorum Lutherus tenet.Bellarmin… lay upon us, that which was the errour of Lampetians, that we condemne all sorte of vowe…, … snares to the Consciences of men. But Bellarmine cBellarm, de Monarch. l. 2. c. 15.saith, that Luther and Ca…in acknowledge, We thinke vowes of things commanded of God lawfull; the truth is, we teach it to be will-worship to a person to vow single life, where God hath not given the gift of continency, because men binde with an oath that which God hath not bound us unto by a command. So dOrigen. Nazianzen. Ambrose. Augustinus exponit i…lud, Matth. 19. 11.Origen, Gregory, Nazianzen, Ambrose, Augustine say, Those which want the gift of continency cannot live without wives, and so should not burne. See how eBellarm. de Monach, lib. 2. cap. 31.Bellarmine and fMaldonat. in Math. 19.Maldonat contending for will-worship, prescribe the contrary. I prove the assumption; for a Minister to sweare the oath of fidelity to his flocke, is lawfull; but to tye an oath so to his Ministery, as to say the Apostles teach, he cannot be a minister who sweareth not that oath, is to lay a bond on the Conscience, where God hath laid none. That a father swear to performe the duties of a father, a master the duties of a master towards his servant, is lawfull; but to lay a bond on him, that he is in Conscience, and before God no father, no master, except he sweare to performe those duties, is to lay a bond on the Conscience where God hath laid none. So to sweare subjection to such a Ministery and visible Church, is lawfull; but to tie by an Apostolike Law and practice the oath of God so to such duties, as to make this Church-oath the essentiall forme of such membership, so as you cannot enter into Church-state, nor have right to the Seales of the Covenant without such an oath, is to binde where God hath not bound; for there is no Law of God, putting upon any Church-oath such a state, as that it is the essentiall forme of Church-membership, without the which a man is no Church-member, and the Church visible, not swearing this oath is no Church.
3 That way are members to be in-Churched, and to enter into a Church-fellowship, which way members were entred in the Apostolike Church. But members were not entred into the Apostolike Church by such a Covenant, but onelyonly they beleeved, professed beleefe, and were baptized; when the incestuous person is re-entred (it is said) onelyonly, 2 Cor. 2. he was grieved, and testified it, and they did forgive him, and confirme their love to him, 7, 8. there is here no Church-Covenant; and Samaria 8. 12. received the Word gladly, beleeved, and was baptized; when Saul is converted Acts 9. Simon Magus baptised, Acts 8. Cornelius and his house baptized, Acts 20. the Church of Ephe…us planted, Acts 19. of Corinth, Acts 18. 8. of Berea, Acts 17. 10. Philippi Acts 16. Th…ssalonica, Acts 17. of Rom, Acts 28. We heare no expressed vocall Covenant. So Acts 2. three thousand were added to the visible Church; now they were not gathered nor in-Churched as you gather: First, they did not meet often together for prayer and spirituall conference, while they were satisfied in Conscience of the good estate one of another, and approved to one anothers Consciences in the sight of God, as living stones fit to be laid in the Lords spirituall Temple, as you require; aThe way of the Churches, Chap. Sect. 2.because frequent meeting and satisfaction in Conscience of the regeneration one of another could not be performed by three thousand, all converted and added to the Church in one day; for before they were non-Converts, and at one Sermon were pricked in heart that they had slaine the Lord of glory, Acts 2. 37. 42. and the same day there were added to them three thousand souls. Our brethren say, It was about the P…ntecost, when the day was now the longest, and so they might make short confessions of the soundnesse of their conversation before the Apostles, who had such discerning spirits.
Answ. Truly it is a most weake and reasonlesse conjecture for all the three thousand behoved to be miraculonsly quicke of discerning; for they could not sweare mutually one to another those Church-duties, except they had beene satisfied in Conscience of the regeneration of one another. Surely such a miracle of three thousand extraordinarily gifted with the spirit of discerning would not have beene concealed, though it be sure, Ananias and Saphira, who deceived the Apostles, were in this number.
Secondly, how could they all celebrate a day of fasting and prayer, and from the third houre, which is our ninth houre, dupatch the confessions and evidences of the sound worke of conversion of thirty hundred, all baptized and added to the Church? Capiat qui volet; because this place is used to prove a Church-covenant, I will here once for all deliver it out of our brethrens hands: The Author of the Church-covenant bDiscourse of Church-covenant, fol. 22, 23.saith, There was hazard of excommunication, John 9. 22. and persecution. Acts 5. 3. and therefore the very profession of Christ in such peri…us times was a sufficient note of discerning, to such discerning spirits as the Apostles.
Answ. If you meane miraculous power of discerning in the Apostles, that was not put forth in this company, where were such hypocrites as Ananias and Saphira. Secondly, this miraculous discerning behoved to bee in all the three thousand, for the satisfaction of their Consciences, of the good estate spirituall of all of them. And if it be miraculous (as it must be, if done in the space of sixe houres, as it was done the same day that they heard Peter, vers. 41.) then our brethren cannot alleadge it for ordinary inchurching of members as they doe. Secondly, if it be an ordinary spirit of discerning, then at one act of profession are members to be received, and so often meeting for the satisfaction of all their Consciences is not requisite. Thirdly, if profession for feare of persecution be an infallible signe, then those who are chased out of England by Prelates, and come to New England, to seeke the Gospell in purity, should be received to the Church, whereas you hold them out of your societies many yeeres. Fourthly, suffering for a while for the truth is not much, Iudas, Alexander, Demas, did that for a while.
The cApolog. chap. 6.Apologie and discourse of the Church-covenant saith, dDiscourse of the Church-covenant, fol. 24.These converts professed their glad receiving of the VVord, vers. 37 38. in saving themselves from that untoward generation, else they had not beene admitted to baptisme. But all this made them not members of the Church for they might havereturned, notwithstanding of this, to Pontus, Asia, Cappadocia, &c. but they continued stedfastly foreign, in the doctrine of the Apostles. Secondly, they continued in fellowship, this is Church-fellowship; for we cannot say, That it was exercise of Doctrine and Sacraments, and confound this fellowship with doctrine, no more then we can confound doctrine and sacraments, which are distinguished in the Text, and therefore it is a fellowship of holy Church-state, and so noteth;
1. A combination in Church-state.
2. In gifts inward to edification, and outward in reliefe of the poore by worldly goods.
Answ. 1. They could not continue stedfast in the Apostles doctrine and fellowship before they were added to the Church, for stedfastnesse in Doctrine, and saving themselves from the froward generation, could not be but habituall holinesse, not perfected in sixe houres. Now that same day, vers. 41. in the which they gladly heard the VVord, they were both baptized and added to the Church; and therefore their stedfast continuing in Church-state, can no wayes make them members in Church-state. Secondly, though they should have returned to Pontus and Asia, &c. they returned added to the Church; Church-state is no prison-state, to tie men to such a congregation locally, as you make it. Thirdly, there is no word of a Church-covenant, except when they were baptized they made it, and that is no Church-covenant, and that should not be omitted, seeing it conduceth so much, first, to the being of the visible Church, in the which we must serve God acceptably; Secondly, and is of such consequence to the end, that the holy things of God be not prophaned, as you say. Thirdly, that the Seales of the Covenant be not made signes of falshood. Fourthly, wee would not be stricter then God, who received upon sixe houres profession three thousand to Church state. Fifthly, the foreign fellowship is no fellowship of Church-order, which made them members of the visible Church, because the first day that they heard Peter they were added to the Church, and being added they continued in this fellowship, and in use of the Word, Sacraments, and Prayer; as a reasonable soule is that which makes a man discourse, and discoursing is not the cause of a reasonable soule eBeza annot. marg. Act. 2. 43.Beza calleth it fellowship in Christian charity to the poore. And fSyrus interp. ibid.the Syrian interpreter, foreign. gArab. interp. ibid.The Arablan interpreter saith the same. hLatin. interp. ibid.The ancient Latine interpreter, foreign.
Fourthly, if Baptisme bee the Seale of our entry into the Church, as 1 Cor. 12. 13. as Circumcision was the Seale of the members of the Jewes visible Church, then such a Covenant is not a formall reason of our Church-membership, but the former is true, as I shall prove hereafter; Ergo, so is the latter. The Proposition standeth, because all the baptized are members of the visible Church before they can sweare this Covenant, even when they are Infants.
5. Argu. This Church-covenant is either all one with the Covenant of grace, or it is a Covenant divers from the Covenant of grace; but neither wayes can it be the essentiall forme of a visible Church; Ergo,
First, the Covenant of grace cannot be the forme of a visible Church, because then all baptized, and all beleevess should be in Covenant with God, as Church members of a visible Church, which our brethren deny. If it be a Covenant divers from it, it must be of another nature, and lay another obligatory tie, then either the Covenant of workes, or the Covenant of grace, and so must tie us to other duties then either the Law or Gospell require of us; and so is beside that Gospell which Paul taught and maketh the teacher, though an Angell iGal. 1. 8. 2 Ep. Joh. 10.from Heaven, accursed, and not to be received.
The kApologie of the Church of new England.Apologie answering this, saith, First, We call it a Church-covenant, to distinguish it from civill Covenants, and also from the Covenant of grace; for the Eunuch and godly strangers, Isaiah 56. 3. were in the covenant of grace by faith, and yet complained that they were separated from the Church, and not in Covenant with Gods visible Church.
Answ. 1. No doubt an excommunicated person, whose spirit is saved in the day of Christ, may be in the Covenant of grace, and yet cut off from the visible Church for enormous scandals; but this is no ground to make your Church-covenant different from the Covenant of grace. A beleever in the Covenant of grace may not doe a duty to father, brother, or master; but it is a weak consequence, that therefore there is a Covenant-oath betwixt brother and brother, sonne and father, servant and master, which is commanded by a divine Law of perpetuall equity under both old and new Testament, as you make this Covenant of the Church to be, which persons must sweare, ere they can come under these relations of brother, son, and servant. The Covenant of grace, and the whole Evangell, teach us to confesse Christ before men, and to walke before God, and be perfect, and so that we should joyn our selves to the true visible Churh. But none can in right reason conclude, that it is a divine Law that necessitateth me to sweare another Covenant then the Covenant of grace, in relation to those particular duties, or to sweare over againe the Covenant of grace, in relation to the duties that I owe to the visible Church, else I am not a member thereof. And that same Covenant in relation to my father, brother, and master, else I cannot be a sonne, brother, or servant; this were to multiply Covenants according to the multitude of duties that I am obliged unto, and that by a divine commandment. The word of God lAct. 20. 28. …. 13. 17. 1 Tim. 5. 17. 1 Pet. 5. …, 4.layeth a tie on Pastors to feed the flock, and the flock to submit, in the Lord to the Pastors. But God hath not, by a new commandment, laid a new tie and obligation, that Timothy shall not be made a Pastor of a Church at Ephesus, and a member thereof, nor the Church at Ephesus constituted in a Church-state, having right to all the holy things of God, while, first, they be all perswaded of one anothers regeneration; secondly, while all sware those duties in a Church-oath; thirdly, and all sweare that they shall not separate from Church followship, but by mutuall consent.
Heare a reply againe to this of the mApol. …. 8Apologie; such promises as leave a man in an absolute estate as he was before, and ingage onelyonly his act, not his person, these lay no forcing band on any man, but as every man is tied to keepe his lawfull promise, are tied: But yet such promises or covenants as are made according to the Ordinances of God, and doe put upon men a relative estate, they put on them a forcing band to performe such duties, such as are the promises of marriage betwixt man and wife, master and servant, magistrate and subject, minister and people, brother and brother in Church-state; these put on men a divine tie, and binde by a divine Ordinance to performe such duties. But these Scriptures make not these relations, these places make not every man who can teach, a Pastor to us, except we call him to be our Pastor; indeed if we call him, we ingage our selves in subjection to him: you might as well say, It is not the c…venanting of a wife to her husband, or the subject to the magistrate, that giveth the husband power over his wife, and the magistrate power over his subject, but the word of God that giveth power to both, and yet you know well the husband cannot call such an one his wife, but by covenant made in marriage.
Answ. This is all which with most colour of reason can be said. But these places of Scripture are not brought to prove the Pastors calling to the people, or their relative case of subjection to him, but onelyonly they prove, that the covenant of grace and whole Gospell layeth a tie of many duties upon us, which obligeth us, without comming under the tie of an expresse, vocall, and publique oath, necessitating us by a divine Law, because in this that I professe the faith of Christ, and am baptized, I am a member of the visible Church, and have right to all the holy things and seales of grace, without such an oath, because the covenant of grace tieth me to a…joyne my selfe to some particular congregation, and a called Pastor who hath gi…, and a calling from the Church, is a member of the visible Church, before he be called to be your Pastor, though he be a member of no particular congregation; for you lay down as an undeniable principle, and the basis of your whole doctrine of independent government; that there are no visible Churches in the world but a congregation meeting in one place to worship God, which I have demonstrated to be most false: for if my hand be visible, my whole body is visible, though with one act of the eye it cannot be seene; if a part of a medow be visible, all the medow, thought ten miles in bredth and length, is visible: so, though a congregation onelyonly may be actually seene, when it is convened within the soure Angles of a materiall house, yet all the congregations on earth make one visible Church, and have some visible and audible acts of externall government cummon to all; as that all pray, praise, fast, mourne, rejoyce, one with another; and are to rebuke, exhort, comfort one another, and to censure one another, so farre as is possible, and of right and by Law meet in one councell, and so by Christs institution are that way visible; that a single cong egation is visible which meeteth in one house, though many be absent de facto, through sickenesse callings, imprisonment, and some through sinfull neglect; and therefore you doe not prove, that we are made members of the visible Church, having right to all the holy things of God, by a Church-oath or covenant as you speake; neither doe we deny but when one doth enter a member to such a congregation under the ministery of A. B. but he commeth under a …ew relative state, by an implicite and vertuall covenant, to submit to his ministery, yea and A. B. commeth under that same relative state of Pastorall feeding of such an one. But you doe not say, that A. B. entereth by a vocall Church-covenant, in a membership of Church order, and that by a commanded covenant of perpetuall equity, laying a new forcing band upon both the person and the acts of A. B. just as the husband and the wife come under a marriage covenant. So C. D. sometime excommunicated, now repenteth, and is received as a gained brother, in the bosome of the Church; all the members of the Church come by that under a new relation to C. D. as to a repenting brother, and they are to love, reverence, exhort, rebuke, comfort him, by vertue of the covenant of grace, but (I conceive) not by a new Church covenant entering them as in a Church membership, and Church order towards him. So a new particular Church is erected, and now counted in amongst the number of the visible Churches; all the sister Churches are to discharge themselves in the duties of imbracing, loving, exhorting, edifying, rebuking, comforting this sister Church new elected. But I thinke our brethren will not say, That all the sister Churches are to make a new expresse vocall Church covenant with this sister Church, and such a Church covenant as maketh them all visible Churches, which have right to all the holy things of God, in and with this new sister Church; it is the covenant of grace once laid hold on by all these sister Churches, which tieth them to all Christian duties, both one toward another, and also toward all Churches to come in. I thinke there is no necessity of an expresse covenant of marriage betwixt this new Church, and all the former sister Churches, as there is a solemne marriage oath betwixt the Husband and the Wife, and a solemne covenant betwixt the supreame Magistrate and the King and his Subjects, when the King is crowned; all we say is this, if for new relations God laid a bond and compelling tie of conscience, and that of perpetuall equity, whereby we are entered in every new relative state, beside the bond that Law and Gospell lay on us, to doe duties to all men both in Church and Common-wealth, then when a person is converted unto Christ, and another made a Lawyer, and another a Pastour, another a Physitian, another a Magistrat, another a learned Philosopher and President of an Academy, another a skilled Schoolemaster, and so come under new relations many and diverse in the Church and State, I should not be obliged to love, honour, and reverence them all by vertue of the fifth Commandement; but I behoved by vertue of a particular Covenant (I know not how to name it) to come under some new relative marriage toward all these, else I could not performe duties of love and reverence to them; and though there be a convenant tacite betwixt a new member of a congregation, and A. B. the Pastor, and they come under a new relation, covenant waies (which I grant) is not the point in question, but this new covenant is that which by necessity of a divine Commandement of perpetuall equity, maketh the now adjoyner a member of the visible Church, and giveth him right and claime to the seales of the covenant, so as without this covenant he is without, and not to be judged by the Church, but left to the judgement of God, as 1 Cor. 5. 12, 13. one who is without. Thirdly, the *Apology for the Churches of New England, c. 5.Apologie saith, and aDiscouse of a Church covenant, fo. 2.Author of the Church covenant. The covenant of grace is done in private in a mans closet, betwixt the Lord and himselfe, the other in some publique assembly. 2. The covenant of grace is of one christian in particular, the other of a company joyntly, some call the one personall, the other generall. Answ. Though the covenant of grace may be layd hold on in a closet or private chamber, yet the principall party contracter is God on the one part; and on the other not a single man, but Christ, bGal. 3. 16. Psal. 2. 8, 9. Esau 53. 10.and all his seed, cHeb. 8. 8.yea the Catholique church, dIer. 31. 31. ch. 32. v, 38, 39, 40, 41. I…rem. 50. 5.all the House of Israel; But our brethrens mind is, that conversion of soules to Christ is not a Church act, nor a Pastorall act, but a worke of charity, performed by private christians; yet by the Pastorall paines of Peter, three thousand, Act. 2. were converted; and this is a depressing of publique ministery, and an exalting of popular prophecying, which is the onelyonly publique and ordinary meane blessed of God, for conversion. 2. By this all the covenants sworne in Israel and Iudah were not a swearing of the covenant of grace but of a Church covenant, which we must refute hereafter. 3. We desire an instance or practice of receiving any into the publique assembly, by this Church covenant; publique receiving by baptisme we grant in Cornelius, Act. 10. the Eunuch, Act. 8. Lydia, and her house, Act. 16. the Iayler, Act. 16. but we never read of Sauls Church…covenant, and Church confession, wherby he was publiquely received into Church membership, nor of such private tryall of Church members and therefore wee thinke it to bee a devise of men.
6. Arg. If this Church-covenant be the essence and forme of a visible Church, which differenceth betwixt the visible and invisible Church, then there have beene no visible Churches since the Apostles dayes, nor are there any in the Christian World, this day, save only in New England and some few other places, for remove the forme and essence of a thing, and you remove the thing it selfe: now if this be true, and if Ministers have Ministeriall or pastorall power over people, and the people no relation unto them as to Pastors, except they mutually enter into this Church-covenant, then are they no Pastors to the people at all, and so all Baptised in the reformed Churches, where this covenant was not, are as Pagans and Infidels, and all their Baptisme no Baptisme, and all their Church Acts no Church Acts, and they all are to be Rebaptized.
The Author of the Church-covenant aDiscourse of the Church-covenant fol. 26, 27, 28.saith, there is a reall, implicite, and substantiall comming together, and a substantiall professing of faith and agreement, which may preserve the essence of the Church in England, and other places, though …hers be not so expresse and formall a covenanting, as neede were; The eternity of the covenant of God is such, that it is not the interposition of many corruptions, that may arise in after time, that can disanull the same, except they willfully breake the covenant, and reject the offer of the Gospel, which we perswade our selves England is not come unto, and so the covenant remaineth which preserveth the essence of the Churches to this day; and he giveth this answer from learned Parker bParker de pol. Eccles. l. 3. c. 16. p. 166. 167.and he alleadgeth Fox cFox acts & monum. 137.who out of Gilda, saith England received the Gospell in Tiberi… his time, and Joseph of Arimathea was sent from France to England by Philip the Apostle an. …2.
Answ. I deny not but Tertullian, and Nicephorus both, say, the Gospell then came to the wildest in Brittaine, and no doubt be …ved to come to Scotland, when Simon Zelotes cam… to Brittaine; but so did the Gospell come to Rome, Philippi, Corinth, will i… follow that the covenant is there yet? And 1. If the not wilfull rejecting of the Gospell save the essenc… of a visible Church in England (which charity we command in our Brethren) Rome may have share of the charity also, and there may be a true visible Church there, as yet: and we then wronged them in separation from them, Because Gods people in Babel, did never wilfully reject the covenant. 2. Our brethren professe aApology c. 8.they cannot receive into their Church, the godly persecuted and banished out of Old England, by Prelates for the truth, unlesse (saith he) they be pleased to take hold of our Church-covenant. Now not to admit into your Churches, such as cannot sweare your Church covenant, in all one as to acknowledge such not a true Church, and to separate from them, and so the want of an explicite and formall Church-covenanting, to you maketh professors no Church-visible, and unworthy of the seales of grace; but reverend Parker bP…ker de polit. 3. c. 6.saith, that there is such a profession of the covenant in England, sic ut secessionem facere salvâ conscientiâ nullus possit, that no man with a safe conscience can separat therefrom. 3. The ignorants and simple ones amongst the Papists have not rejected the Gospell obstinately, in respect it was never revealed to them, yet the simple ignorance of points principally fundamentall maketh them a non-Church, and therefore the want of your Church-covenant must un-Church all the reformed Churches on Earth: It is not much that this Author saith, the primitive Church never did receive children to the communion, nor any till they made a confession of their Faith. What then? a confession of their Faith and an evidence of their knowledge, is not your Chuoch-covenant for by your Church-covenant the parties to be received in the Church must give testimony of their conversion to the satisfaction of the consciences of all your Church; The old confirmation of children was not such a thing. 2. The tryall of the knowledge of such, as were of old not yet admitted to the Lords Supper, is not an inchurching of them, because, if …ny not that way tryed in the ancient Church, did fall into scan…alcus sins, they were, being come to yeeres lyable to the censures of the Church, which said, certainly the ancients acknowledged them to be members of that visible Church, but you say expresly, they are without, and you have not to doe to judge them, 1 Cor. 5. 12. And let the author see for this aConcl. Laodi…. c. 7.the coun…ell of Laodicea, bGregorius de consecrat. c. 8. c. ab antiqua.Gregorius cLeo Epist. 77.Leo, dAugustin. in Joan. tract. 6. de trinit. li. 15. c. 1. de Baptismo l. 3. c. 5.Augustine eTertulli…n de resurrell. carnis.Tertullian, fCyprian. epist 73. ad Iubajan.Cyprian, gAmbros. de Sacram l 3. c. 2.Ambrose, hConcil. Elibert. c. 38. & 77.the councell of Elibert, iPerkins. problem p. 184.Perkins, kMartin. Bucer in leiturg. Angl. ch. 482.Martine Bucer lChemnitii examen concili Trident. l. 2. p. 71.Chemnitius mPet. Martyr loc. com. class. 3. de confirm.Peter Martyr, who all teach that confirmation was nothing lesse then your Church-covenant. 2. That it had never that meaning to make persons formll members of the visible Church. 3. That that was sufficiently done in Baptisme. 4. That comfimation was never the essentiall forme of a visible Church, but rather the repetition of Baptisme; so nWhitgift p. 59. 4.Whitgift, (a man much for confirmation,) confirmatio apud nos usurpatur, ut pueri proprio ore, proprioque consensu, pactum quod in Baptismo inibant coram Ecclesiâ confirment, oPareus comment: in Heb. 6.Pareus sayth they were in the Church before, Sed impositione manuum in Ecclesiam adultorum recipie bantur. pBeza annot. in Job. 6.Beza saith the same qCalvin comment in Heb. 6.Calvin, liberi infidelium ab utero adoptati, & jure promissionis pertinebant ad corpus Ecclesiae, rBullinger comment. Heb. 6Bullinger acknowledging that in Baptisme infantes were received into the Church, saith, Pastorum manus illis impone bantur, quorum fidei committebatur Ecclesiarum cura.
7. Argum. A multitude of unwarrantable wayes partly goeth before, partly conveyeth this Church-covenant, As. 1. It is a dreame that all are converted by the meanes of private Christians, without the Ministery of sent Pastors, by hearing of whom Faith commeth, all are made materialls and convertes in private without Pastors; judge if this be Christs order and way. 2. How it is possible a Church shall be gathered amongst Infidells? this way Infidells cannot convert Infidells, and Pastors as Pastors cannot now be sent, by our Brethrens Doctrine, for Pastors are not Pastors but in relation to a particular congregation, therefore Pastors as Pastors cannot be sent to Indians. 3. They must be assured in conscience, at least satisfied in every one anothers salvation, and sound conversion: were the Apostles satisfied anent the conversion of Anainas, Saphira, Simon Magus, Alexander, Hymeneus, Philetus, Demas and others? 4. By what warrant of the word are private Christians, not in office, made the ordinary and onelyonly converters of Soules to Christ? conversion commeth then ordinarily and solely by unsent Preachers, and private persons Ministery. 5. What warrant have the sister Churches, of the word, to give the right hand of fellowship to a new erected Church? for, to give the hand of fellowship is an authoritative and pastoriall act, as Gal. 2 9. When Iames, Cephas, and Iohn perceived the grace that was given unto me, they gave unto me and Barnabas the right hands of fellowship, that is, saith Pareus, aPareus, in collei…m apostolorum nos receperunt, dextrit nobiscum jūctis, quod intimae conjunctionis nostrae signum fuit & obsignatio.they received us to the colledge of the Apostles, so Bullinger bBullinger ib.and cBeza, a…not.Beza, now this is to receive them in amongst the number of Churches, as Pareus, and members of the catholick Church, but Churches being all independent, and of a like authority, the Sister Churches having no power over this new erected Church, what authority hath Sister Churches, to acknowledge them as Sister Churches? For 1. They cannot be upon two or three houres …ght of them, hearing none of them speak, satisfied in their consciences of their Regeneration. 2. By no authority can they receive them as members of the catholick Church, for this receiving it a Church-act and they have no Church-power over them. 3. What a meeting is this of diverse Churches for the receiving of a new Sister Church? It is a Church (I believe) meeting together, and yet it is not a congregation, and it is an ordinary visible Church, for at the admitting of all converts to the Church-order, this meeting must be: surely here our brethren acknowledge that there is a Church, in the New Testament made up of many congregations, which hath power to receive in whole Churches, and members of Churches unto a Church-fellowship; this is a visible provinciall, or nationall Church, which they other wayes deny.
6. We see no warrant, why one not yet a Pastor or Elder should take on him to speake to a congregation, though they all conse…t that he speak, exhort and pray, we desire a warrant from Gods Word, that such a thing should be; here is preaching, and Church-preaching, Church-praying and praysing, and yet there is no Pastor nor man called to office, we see not how this will abide the measure of the Golden-neede, especially in a constituted Church▪
7. We desire to see such a Church-action, Acts 2. Where three thousand were added in one day to the Church.
8. If it be enough that all be silent, and testify their consent to the Church covenant by silence, how is the Church-Magistrate and these of other Churches satisfied in conscience of the conversion of all? for all consent to this, the Magistrate may be a King, and he cannot acknowledge these as a Church, whose faces he never saw before.
9. They sweare to be good stewards of the manifold graces of God, and so to publick prophecying, for converting soules, here be men sworn in a Church-way to feede the flock, and yet they are not Pastor….
10. Here are Church-acts and the power of the Keyes exercised in preaching, and praying, and discipline, and yet no stewards nor Officers of the house who have received the keys to feede.
Quest. 2. Whether it can be proved from the Old Testament, that Christs visible Church was gathered, and being fallen, restored to a visible Church-state, by this Church-covenant.
Our Reverend Bretheren contend that the Church was ever gathered by this Church-covenant.
The Author aWay of the Churches of Christ in. N. Eng. ch. 1. sect. 1. Prop. 3.saith, that the Lord received Abraham and his children into the Church, by a covenant, Gen. 17. 7. Then when they violated the covenant, he renewed this covenant, Exod. 19. 1. 5. whence they were called the Church in the VVildernesse, Acts 7. 38.
Answ. 1. The covenant, Gen. 17. 7. is not a Church-covenant such as you dreame off. 1. That covenant is the covenant of grace, made with all the people of the Jewes, yea, with children of eight dayes old, v. 7. I will establish my covenant betwixt me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God, to thee, and to thy seed. Your covenant is not made with infants, for to you infants are not members of the Church visible, none are in your Church-covenant, but believers, of whose sound conversion you are satisfied in conscience: 2. This is the everlasting covenant made with Job, Melchisedech and many Believers; not in Church-state, as you grant, your Church-covenant made with a visible Church, is no everlasting covenant. 3. Infants can make no confession ere they be receied in a visible Church. 4. If by this covenant Abrahams house was made a visible Church and all his children circumcised, then every family in the New Testament professing the Faith and covenant made with Abraham, and baptised as Abrahams children were circumcised, are the visible Church, and the place is for us. 5. Abraham and his house before this, when they were first called out of Aegypt, were a Church of called ones professing the Faith of the Messiah to come aEsai. 51. 1. 2, 3. Josh. 24. 2, 3, 4.6. The Lord had a Church visible, before the renewing of the covenant at Mount Sinai, Exod. 19. even in Aegypt and when he brought them first out of that Land of bondage. Jerem. 31. 31, 32. 33 and before this they did celebrate the Passover, the very night, that they came out of Egypt, Exod. 12. and therefore it is false, that for that covenant renewed, Exod. 19. They are called the church in the VVildernesse, all the forty yeares that they were in the Wildernesse, they were the Church in the VVildernesse, The apology bApology ch. 3. c. 4. 5.and cDiscourse of the Church covenant. fol. 5. 6.Author of the Church-covenant and Manuscript dThe way of the Church ib.alledge Deut. 29. 10. Yee stand all of you this day before the Lord, & c. v. 12. that thou mightest enter in covenant with the Lord thy God, and the Oath which the Lord thy God maketh with thee, v. 13. That He may establish thee to day a people to Himselfe. Hence they argue, That which maketh a society a people to God, to serue Him in all His Ordinances, that is that whereby a society is constituted in a Church-state; but by a covenant, God maketh a society a people to God, to serve Him in all his Ordinances; Ergo. Now that those were a true visible Church they prove, though the word say they had eyes and see not, &c. yet they were not in a carnall estate, but only dull and slow of hearkening, to discerne sundry gracious dispensations, which sinfull defects were in the Lords Apostles, Mat 8. 17. dull and slow of Heart, for this was the Generation which was not excluded out of Canaan, for their unbeliefe, whose carcasses fell not in the wildernesse, and they were now within the space of a monethmonth or thereabout, to enter into the promised Land, Deut. 1. 3. and it was they who entred by Faith, and subdned Kingdomes, and kept their children poore and constant in Gods worship all the dayes of Josuah 24. 31. It is true (say they) aApolog, c. 3.God entered also into a covenant with their Fathers 40, yeares before, but not till he had humbled them to a conscionable (though a legall) feare of His great Name; and even some of them also (it may be) remembred that they were borne under the covenant of grace, from the Loynes of Abraham, though needfull it was that God should enter with them into a new covenant, and lead them from the Law to Christ, because they had so long degenerated from the spirit and wayes of Abraham, during their abode in Egypt, Exod. 20. 7, 8.
Answ. This place maketh both against the constitution of a visible Church, and against the Church-Oath framed by cu… brethren, Therefore once, for all, it must be vindicated; and 1. I answer, the swearing of a covenant in truth by sound faith putteth person… in state of membership, with the invisible and true body of Christ; it is true, but not in the state of a Church as visible, and therefore the Major of the first syllogisme it false, it is one thing to be a member of the Church as true, and of the people internally in covenant with God, or a Iew in the Heart; and another thing to be in covenant externally and a member of the visible-Church, to be borne a Jew and circumcised, and to professe the doctrine of Moses his Law did formally make persons members of the Jewish visible Church, though they should never sweare this covenant, as many died in Egypt, and lived and died members of the Jewish Church, and did eate the Passover, and were circumcised, whose carcasses fell in the Wildernesse, because of their murmuring, these did never sweare, neither this covenant, Deut. 29. nor the covenant Exod. 19. 2. Here is a people in carnall estate and cannot be a covenanted, and churched society of Saints, for v. 3. the Lord objecteth to them habituall hardnesse. 3. The great temptations that thine eyes have seene, the signes and these great miracles. 4. Yet the Lord hath not given you an Heart to perceive, and eyes to see and eares to heare foreign to this same day; this is an habituall blindnesse, propagated from fathers to sonnes as Ez…. 2. 3. They and their fathers have rebelled against mee foreign even to the body of this day. Jerem. 25. 3. and Jeremy 3. 25. we have sinned we and our fathers from our youth to this day. Now this is not the state of the Disciples, Mar. 8. for Christ is not judging them of their state, as if they were yet carnall, but of their faithlesse actions, in some particular: when they wanted bread, they distrusted the Lord, when I brake the five Loaves amongst many thousands, how many baskets took yee up? Christ rebuketh them, that they were yet hardened, notwithstanding some great miracles which might have induced them to believe he would furnish them with bread, But this people was hardened, (I meane not of them all, but of the greatest part) against all the meanes of grace, though Moses, by a Synecdoche, mention only signes, temptations and miracles, yet he understandeth and meaneth no lesse, then they were disobedient to all Gods dispensation of meanes, since the time that God first sent Moses to Pharaoh, and preached the covenant to them, Exod. 4. 3, 4, 5. Exod. 6. 6, 7. and therefore nameth he Pharaoh and Egypt with a note of universality, yee have seen all which the Lord did to Egypt, and to Pharaoh and therefore this is an universall habituall hardnesse, and cannot be their infirmity. 3. This is his expression in the like stile, Ez…. 12. 2. Esa. 6. 9. 10. Mat. 13 15.
4. This interpretation of our Brethren doth but helpe Arminians, our Divines say against it, aIunius anal. Deut. 29. non dederat vobis co… ad res visas & auditas observandum.Iunius, God (saith he) gave not an Heart, cum fructu, with fruite, to observe what you heard and saw, bAmesius Coron. 3. Art. Arg. 2. p 254 & Antisy…. Art. 3. c. 4. p. 294.Amesius hence proveth, that they were not converted, and that they wanted sufficient grace cPiscator. amicâ duplicat. ad Vorst. p. 539.Piscator dCalvin com. in Deut. 29.Calvin hence prove that many are externally called, who are never converted, yea a Papist as eCajetan in Deut.Cajetan, and fAbulensis 29.Abulensis, carnalis itaque manifestatur hic populus, Arminians as these at Dort gRemons. in Script. dordr. art. 4. p. 113.Vorstius hVorstius contra Piscat. p. 539. 540.Grevinchovius iGrevinchov. con. Amis. p. 38.Episcopius kEpiscop. disp. 9. Th…ll. 3.are of mind, that such places as this hinder not, but all have sufficient grace, if they would believe: so doe the Socinians as the Catechis. lCatech. Raccov. c. 10 p. 259.of Racovia mSocin. ad object. critteni. p. 86.Socinus, nEdvard. Poppius, August. part. p. 91. &. c. 31. 66.Edward Poppius, and our brethren by it will prove all these Jewes to be in the state of Regeneration.
5. The Author of oDiscourse of the church-covenant fol. 5.the Church-covenant saith, they were generally a generation of Believers, but this covenant is made universally with all, as is cleare, it is made with Israel, Captaines, Tribes, Officers, little ones, VVives, children, strangers, the absents, and these who are not borne, v. 10. 11, 12, 13, 14. Now I aske, if all these were satisfied in their consciences, of one anothers salvation, as our pWay of the church ch. 1. sect. 2.Author requireth, in fit materialls of a visible Church; It was impossible, Ergo, this is not the Church-covenant of converted persons, knowne to the conscience of Moses, to be converted. 2. Moses saith expresly of the same generation, ch. 31. 20. That when they were come to the holy Land, they would serve other Gods, and provoke God unto wrath. And of that same generation God saith, v. 21. For I know their imaginations, which they goe about even now before I have brought them unto the Land which I sware; this was (as you say) about a monethmonth before their entry to the holy Land. 27. I know thy rebellion and thy stiffe-necke (saith Moses) behold while I am yet alive, this day, ye have been rebellious against the Lord, how much more then after my death? were they all then a generation, who by faith subdued kingdomes? Surely this was but verified in their holy Judges, like Ioshuab, and some few others; it is true they did not prosessedly in Ioshuabs daies make defection, yet they Were not all renewed, (as our brethren say) for Ioshuab saith▪ ▪ ch. 24. 14. Put away the strange Gods, which your fathers served in the other side of the flood, and in Egypt, and serve the Lord. v. 23. Now therefore put away the strange gods, which are amongst you. And that song of Moses, ch. 32. was made for the conviction of the present generation. ch. 31. 22, 23, 24, 25. Now in this song much is said of corrupting themselves, serving idols, forgetting of the rocke, and father who begate them, their sacrificing to devils, and therefore such were not generally such as subdued Kingdomes by fath, and by faith entered into Canaan, as yee say. And so also (say we) our Churches under the New Testament, though consisting of a mixed multitude, are rightly constituted, and true visible Churches; therefore this covenant is not the formall being and essence of a Church. And what sort of people were they when the Lord covenanted with them in Hore…, Exod. 20. A generation who grieved the Lords Spirit, tempted him in the Wildernesse, offered to stem Moses, committed idolatry, would appoint themselves a Captaine to returne backe to Egypt, lusted in the Wildernesse, distrusted the Lord, and could not enter in through unbeliefe, and their carcasses fell in the Wildernesse, and three and twenty thousand were slaine for fonnication. And therefore there is no ground that Moses first or last made a Church covenant onelyonly with some selected and choice persons, partakers of the heavenly calling, heires annexed with Christ, Kings, and Priests unto God, for all promiscuously were the materials of this Church; yea those, who were not borne, and the absents, Deut. 29. 10. Yee stand this day, all of you before the Lord your God, your Captaines of your Tribes, you Elders, and your Officers, with all the men of Israel. V. 11. Your little ones, your wives, and the stranger that is within thy gate, from the h…wer of Wood, to the drawer of Water. V. 12. That thou shouldest enter into covenant with the Lord thy God, &c. Now were Moabites and Amonites made members of the Iewish Church, and all the strangers? then they must enter into the Temple; how then are they forbidden to enter into the congregation of the Lord, to the tenth generation? You admitted not to your Church covenant in New England all professours, here none are excepted; this covenant is made with absents, and those who are not yet borne; now those who are not personally present, and those who are not yet come into the world, can make no restipulation of a covenant with God, nor can be the fellow members of the Church, except you make persons invisible to be visible members of a visible Church.
6. There is farre lesse ground to say, that because they had degenerated from the spirit and waies of Abraham, by idolatry, it was fit that God should renew a covenant with this generation, and so make them a visible Church; for this is as fitting to say, a sicke man in whom there is a living soule, is made a living man by the entring of a new living soule in his body, for before this covenant the people was the Church visible in the Wildernesse; the renewing of a covenant may quicken a decaying life of God in some, but it cannot give the being, and essentiall forme of a visible Church, to that which before was a visible Church.
7. Papists would be glad that we should put this in print, that there is a time when God hath no visible Church on earth at all, Bellarmin, Stapleton, Pererius, and others lay this upon us, but unjustly. It would gratifie Arminians as aEpiscop. disp. 27. thesi, 8, 9, 10.Episcopius bRemonst. in confess. cap. 21. thesi 6.the Remonstrantes in their confession, cIac Armin. Antiperke, pag. 224. in illa Math. 16.Iacobus Arminius. And the Socinians, such as dTheoph. Nicolaides in refut. tractat… de eccle. cap. 3, p 23, 24 25. Smalcius disputat de eccles. 8. p. 9.Theophilus Nicolaides, (e) Smalcius, fOstorodius jnslit. c. 42. p. 4. 2.and Ostorodius, to say that Christ may be a King and head, a husband and redeemer, and yet have neither subjects, members, spouse, nor redeemed people, and that it may fall out that Christ have no Church on earth; for the laying hold on the covenant giveth being and life to the Church, as the body of Christ and his true spouse, as well as it giveth being to the visible Church, according to ou… brethrens doctrine, and if this covenant cease, there is not a Church of Christ on earth.
8. We have heard nothing here as yet, but the covenant of grace, and no Church-covenant. But saith the Authour of the Church-covenant, (g) Though it be indeed the covenant of grace, and made principally with God; it followeth not hence, that it is not a covenant of the members amongst themselves, for the covenant of God tyeth us to duties to our neighbour, and to watchfulnesse, and edification one of another, Levit. 19 17. Deut. 29. 18. the neglect whereof in the matter of Achan, brought sinne on all the congregation, Josh. 7. yea it tieth us to duties to children not yet borne, who shall after become members of the Church, when Iehojadah made a covenant betwixt the King and the people; it was but a branch of the Lords covenant, obliging the King to rule in the Lord, and the people to obey in God.
Answ. 1. But if particular duties to our brethren bind us by a new Church-covenant, because Gods covenant commandeth these duties, then because Gods covenant commandeth sobriety toward our selves, and righteous dealing toward our brethren, there is required a selfe-covenant towards your selves, for temperance and sobriety toward your selves, as there is required a Church-covenant to binde you to duties to those who are in Church membership with you, this no man can say, nor can severall duties require severall covenants. 2. It is true when we enter into covenant with God, we sweare duties to all to whom we are obliged, but then we are made members of the visible Church, before we sweare this Church-covenant; and this is, as if Abraham were made a living man before he have a reasonable soule, and as if Abraham were Israel his father, before Israel be Abraham his sonne, for if Abraham be in-Churched when he did sweare the covenant of grace, (as the Authour granteth) then he must be a member of a visible Church, while as yet there is not a visible Church; to which Abraham is tied; I deny not but Israel may sweare obedience to all Gods covenant, and all duties therein, and that he may sweare also in particular, to performe all duties to Abraham his father, in another oath, but that he cannot enter in the state of relation of sonneship to his father, while he sweare that oath in particular, is a dreame which hardly can be conceived.
3. The peoples finne in not warning Achan was a finne against a duty of the covenant, exacting obedience of all in brotherhead, though not in a Church-state, Levit. 19. 17. and Iob and his friends who were members of no visible Church, (as you say) did performe this, one to another, Iob 4. 3 4. Iob 2. 11. Iob. 4. 1. 4. The covenant that Jehojadah made betwixt the King and the people, will prove the lawfullnesse of a covenant to performe Church-duties, beside the generall covenant of grace, which we deny not, but doth not prove, that a covenant to Church-duties is the essentiall forme of Church-membership, and the onelyonly way, by Divine precept, of entring persons in a Church-state; for persons already in Church-state may, upon good reasons, sweare a covenant to these duties, yet are they not of new inchurched to that congregation, whereof they were members before.
Their next principall argument as (aApology c. 4.) the Apology saith, if a Church-covenant be the essentiall forme of a Church, as a stock of Saints is the materiall cause, then the Church-covenant is necessary to the being of the Church, and it is that wherby Ecclesia integra constituitur, collapsa restituitur, & quo sublato Ecclesia dissolvitur & destituitur, that is, it is by this covenant a Church is instituted in its integrity, and when it is fullen, it is restored to its integrity, and when this covenant …eas…th, the Church is no longer a visible Church.
Answ. When a Church falleth it is not restored to the state of a visible Church by circumcision, and yet circumcision is given as a signe of a covenant betwixt God and his Church, Gen. 17. 11. nor is a Church restored by Baptisme, or Baptizing over againe, and yet Baptisme is that whereby we are entered members of the visible Church. 2. When persons faile in omitting Church duties; I thinke they faile against your Church-Oath, yea when they fall into any sinne that may be a scandall to others, yea the finne of adultery, yet if they repent and heare …he Church, they are not excommunicated, neither doe they …ose the right of Church-membership and right to the seales of the covenant, nor is it needfull they be restored by renewing a Church-covenant, but we desire to heare from Gods word proofes of the singular vertues of this Church-covenant. 3. Discipline is by all Divines thought necessary to the well being of a Church, but not to the simple being thereof, and for this we apeale to the learned Parker who denieth aParker de polit. l. 1. c. 17.Discipline to be an essentiall note of the visible Church, and citeth bCartwright adversus Harrin. sonum.Cartwright for this, and therefore saith that Calvin, Bortrandus de Logues, Mornaeus, Martyr, Marloratus, Galusius, and Beza omitteth discipline amongst the notes of the Church.
The apology addeth cApology ch. ….if the nationall Church of the Jewes was made a nationall Church by that covenant, and therby all the Synagogues had Church-fellowship one with another in the Temple, then the congregationall Church is made a visible Church by that covenant. 2. Also the fallen Church of the Jewes was restored to a Church-state (say they) by renewing a covenant with the Lord in the dayes of Asah & Hezekiah, and these who fell to Judah 2 Chron. 9. 25. are commanded not to stiffen their necks, or (as in the originall) to give their hand unto the Lord, that so they might enter into the sanctuary 2 Chron. 30. & 8.
Answ. Is it credible or possible, that all the Synagoues of so many hundred thousand people, as were in the 12. Tribes were all satisfied in conscience, anent the regeneration one of another… and this is required of you to the right swearing of a Church covenant, else how could they in the Oath joyne themselves to all Israel, as to a Generation of Saints? … Israel before this Oath, was circumcised, and had eaten the Passoyer, and so was a visible Church before, yea then God had no Church visible before this Oath, which is against Gods promise made to David, and his seed, Psal. 89. 28. …9. Also in Abijahs dayes Judah was the true Church of God, 2 Chron. 13. 8. And now y…t think to withstand the Kingdome of the Lord in the hands of the sonnes of David. 10. But as for us, the Lord is our God, and we have not forsaken Him. 3. The inchurching of members is a Church-action, as all the Church casteth out, so all the Church receiveth in, as you aWay of the Church ch. 3. …ct. 1.say, but the putting of Iudah and the strangers of Israel to this Oath, was by the Kings authority, who convened them, 2. Chron. 15. 9. And Asah gathered all Judah, and Benjamin, and the strangers with them, and they were compelled by the Royall sanction of a civill Law to this covenant, v. 12. and they entred into covenant, &c.
13. That whosoever would not seek the Lord God of Israel, should be put to death, whether small or great, man or woman. 4. How were they all in, conscience satisfied anent the regeneration one of another, 1. Being such a number of Iudah, Benjamin and strangers out of Ephraim, Manasse and Simeon, v. 9. Were. 2. Gathered together and meet but one day? 5. This covenant obliged young ones, your covenant seekes no Church duties of little ones, for to you they are not members of a visible Church. 6. The place, 2 Chron. 30. 8. foreign yeild to God as servants bJuni… in annot. prostrati auxilium cjus imploran…es.Iunius, humbly imploring his help, as the same phrase is Lament. 5. 6. we have served the Egyptians foreign, and the Assyrians to be satisfied with bread, neither doth the Text say in infinitive, that yee may enter into the Sanctuary, as if a renewed covenant were a necessary preparation, before they could enter into the Sanctuary; but it is set downe as an expresse Commandement of the King foreign enter yee into his Sanctuary, and there is not a word of a covenant in the Text, but only of the peoples keeping the Passover, and though there had been a covenant (of which the Spirit of God, speaking so much of Iosiah's zealous Reformation, would not have been silent) it is not to a purpose Iudah was a visible Church, before Hezekiah wrote Letters to them, to …ome to Jerusalem; to keepe the Passover, as is cleare ch. 29. 17. they begun to sanctifie the House, the first day of the first monethmonth, and all the congregation worshipped. 36. And Hezekiah rejoyced at their zeale, and so there was a visible Church, and the Passover was eaten the 14. day according to the Law, also in all covenants renewed by the people of the Jewes, the matter was done suddenly, and all convened in a day, when a voluntary preparation, and evidenced regeneration, could not be evidenced to the satisfaction of the conscience of all the people; nor can this preparation be called Jewish and temporary, for it is as morall to all who sweare Churches duties one to another, as the covenant it selfe, which our brethren say, is of perpetuall equity. And all these may be answered to the covenant, Neh. 10. where there is no insinuation of Church duties, but in generall. 29. Yo walke in Gods Law, and to observe and …e all the Commandements of the Law, and not to marry strange …vives.
The apology bApolog. ubi supra.saith it is to no purpose that the people. 2 Chro, 15. was a Church before this covenant, because the place is not alledged to prove that a people are made a Church by entering into covenant with God, but to prove that a decayed Church is restored by a covenant, now the Church at this time was corrupted with idols, sodomy, &c.
Answ. 1. Yet it proveth well that this covenant is not the formall cause of a visible Church; for a visible Church hath not its formall being, before it hath its formall cause. 2. The convening of all the people to sweare, is an act of the Church visible, now nothing can have operations, before it have the formall cause. 3. The Author saith, who knoweth that all the Tribes of Israel were yet in covenant with God, from the dayes of their Fathers? Answer; I think that it is easily knowne, that they used and exercised many Church actions also, and so were a Church visible of a promiscuous multitude, and it is know…n that none were excluded from this covenant, none selected and chosen out as Regenerates, who onelyonly were thought fit to sweare this covenant, and so that it is not your Church-covenant that all were forced to, and commanded under pain… of death, to attest.
Our brethren, as first aThe way of the churches of Christ in New England ch. 3. sect. 4.our Author, secondly bApolog. c 5.the Apology, thirdly the Author of the Church-covenant, repose much on Isai. 56. 3. where the stranger is joyned to the Lord, in a personall covenant, for his own salvation, for so the Text saith v. 3. 4. yet are they not joyned to the visible Church, while they lay hold on the covenant, that is, to sweare a Church-covenant, now that they are not members of the visible Church is cleare f…r Deut. 23. 1, 2, 3. The Moabit, Ammonite, though never so holy, cannot be members of the visible Church, because they are discharged, to enter into the congregation of the Lord. 2. They complain… that they are not of the visible Church. The Lord hath separated me from his people. 3. Adjoyning of them to the visible Church is promised; as a reward of their faith and obedience, v. 8. even a Name in Gods House, Hence it is cleare, persons under the New Testament have a promise and propbecy th… if they be inward…s joyned by faith God shall give them a Name of Church-membership amongst his people, by swearing a Church-Oath, or if they lay hold on the covenant of the Church.
Ans. 1. There is no churching here of strangers and Eunuches Author of the discourse of church-covenant. fol. 12.by Church-Oath, but as cCalvin Musculus in comme. Gualther in loc.Calvin, Musculus, Gualter, dIunius annot.Iunius, observe, the Eunuch and stranger are comforted that under the Messi…hs Kingdome, they shall have no cause to complaine of their ceremoniall separation from Gods people and the want of some ceremoniall priviledges of that kind, because the stranger and Eunuch shall have. v. 5. an everlasting roome, and honor in Gods Hous…, and the Son of the stranger a place in the Catholick Church v. 6. 7. so being, they believe and obey. But 1. v. 6. to lay hold on my covenant is not to lay hold on the Church-covenant; give us precept, promise, practise, or one syllable in Gods Word for this interpretation. 1. v. 4. to take hold on the covenant is to believe the covenant, and not to sweare a vocall Oath. 2. To lay hold on the covenant, saith eMusculus ib.Musculus, is to keep the covenant, and not to depart from it, to live according to it, fIunius annotsaith Iunius) and to rest on God, to doe what is Gods will commanded in the covenant (saith) gCalvin com.Calvin, and hGualter.Gualter) and so all who spake sense on that place, and never one dreamed of a Church-covenant before. 3. God saith of it (my covenant) there is no reason then to call it a Church-covenant here more then Ierom. 31. 32. 33. Psal. 25. 10. Isai. 55. 3. Ierem. 50. 5. Zach. 2. 11. 4 Laying hold on the covenant is not an externall, professed, vocall, visible and Church embracing of the covenant, for then the Lord promiseth to the Eunuch the name of a faithfull visible fellow member, in a congregation, if he shall lay hold on the covenant, and sweare it in the Church assembly, this Church-swearing is not rewarded so, for how is it proved that a name, even an everlasting name, better then the names of sonnes and daughters, is the name of a fellow-member in some obscure congregation or parish? is this better then the name of a borne Jew, who was also a member of the visible Church, and if he believed in Christ, had also the everlasting name of a member of the Jewish Church? Surely there is no ground for this in Gods Word, the everlasting name must be some spirituall remembrance and some invisible honour beyond the externall honour of being named the sonne or daughter of a Jew, and by what warrant also of Gods word is Gods holy mountaine and his house of Prayer. v. 7. which in the New Testament can no more be literally expounded, then offering of burnt offerings by what warrant is this called a parochiall visible congregation, where visible saints meets in one materiall house ordinarily, and in one visible Church-way? The house of Prayer there, is Joh. 2. expounded of the typicall Temple, which spiritually did typifie Christs body, as he expoundeth it himselfe, Ioh. 2. 18, 19, 20. deare brethren doe no violence to Gods Word.
2. There is no ground that the Eunuch and stranger had no other complaint, but want of visible membership: for his laying hold on the Lords Sabbaths saith the contrary, and though he should complain of that, it is a small comfort promised, th… he shall be a member of a visible congregation, which membership many Iudasses and Hypocrites injoy also. 3. Though there were a visible Church-membership here promised (as no intepreter that ever yet saw it, but your selves) yet it should onelyonly follow, before heathen, who are come to age, be Baptized, and so inchurched, they should externally lay hold on a professed covenant, and so, that they might be members of the invisible Church, before they be members of the visible Church, which is much for our Baptisme-covenant, and nothing for your Church-covenant. 4. Church-membership, by your exposition, Regul. j…ris conditionatum …ihil ponit, nisi ponatur conditio.is promised to none, but these, who inwardly by true faith are joyned to the covenant; then all Church-Acts performed by pastors and professors not converted, though they proceed, clave no… errante, following Christ his rule are null, and no bapti…ing, no binding in heaven, for a promise conditionall is no promise (say reason and lawyers) where the condition is not fulfilled.
The Author of the Church-covenant aDiscourse of the Church covenant art. 1.citeth that of Ez…k. 16. 8. I entred into covenant with thee, and thou becamest min…, Eze. 20. 37. I will cause you to passe under the rod; here is a covenant, not of a person, but of the whole House of Israel, v. 30. 39. This covenant is called a band, and Junius observeth well, takes from shepheards, who went amongst their sheep with a Rod, and selected and poynted out such as were for the Lords sacrifice, Lev. 26. 31. Ergo, under the New Testament, men enter not into the Church, hand over head, but they passe under the Rod of due tryall, and then, being …ound meet, are inchurched.
Answ. He entered into covenant with Hierusalem, dying in her owne blood, v. 6. v. 8. your covenant is made with a people washed and converted. 2. All are taken in promiscuously in this covenant externally, good and evill, who prospered to a kingdome, and were renowned amongst the Heathen, v. 13. 14. Your Church covenant is of persons who passe under the rod of pro…ation, and passe for sound converts.
The other place is not to a purpose, for God is not speaking of gathering his people to a visible Church, but as aCalvin.Calvin bPola…. com.Polanus, cIunius.Iunius, God is meeting with the peoples wicked conclusion, who said, v. 34. They were banished and cap…ives mixed amongst the Nations, and so free from Gods cor…ecting rod, or band of Discipline, and God saith, and I will make you to passe under the Rod foreign, and I will bring you under the …and of my covenant; The Word is also Psal. 2. 3. and it is true …hat foreign signifieth a staffe and a rod, Prov. 10. 13. but it signifieth also a Kings Scepter, Gen. 49. 10. but the band of the covenant signifieth no union of a visible Church, nor is the Lord in that place promising the mercy of a gathered Church, but by the contrary, he threatneth an evill, as v. 35. And I will bring you unto the wildernesse of the people, and there will I plead with you face to face, 36. Like as I peaded with your Fathers 37. And I will cause you to passe under the Rod, &c. To select you out from amongst the Heathen, as sheep for sacrificing, as the next verse. 38. and I will purge out from amongst you the Re…lls, &c. This place is violently brought to witnesse unjustly: And what though God would have them tryed, who were taken under his covenant of protection? it should be the covenant of grace, and not a Church-covenant, for he meaneth no such thing.
They alleadge, Jerem. 50. 4. And in those dayes, and at that time, the children of Israel shall come, they and the children of Judah together, saying let us be joyned to the Lord, in a perpetuall covenant, that shall not be forgotten.
Answ. 1. Israel and Judah together cannot be a parochiall congregation; nor 2. Can Sion be a parish Church; nor 3. is the Church-covenant, from which a man is loosed, when upon good warrants, and the consent of the congregation, he removeth cut of that Church to another, A perpetuall Covenant that shall never be forgotten; for eternity is proper to the covenant of grace betwixt God and man, Jerem. 31. 33, 37, 38. Jerem. 32. 40. Isal. 54. 10. Isai. 55. 3. Isai. 59. 21. and there is no covenant betwixt mortall men, who shall d…e, an eternall covenant.
The Author aDiscourse of a Churchcovenant, …ol. 23.saith, There is nothing more plaine then Isai. 44. 5. One shall say, I am the Lords; and another shall call himselfe by the name of Jacob; and another shall subscribe with his hand, and sirname himselfe by the name of Israel: These words are so plaine as nothing can be more plaine.
Answ. This is a cleare place, that under the M…ssiah all people shall professe themselves in covenant with God, and the children of God and the Church, and bCalvin praelect. …b.Calvin citeth Psal. 87. 5. and of Sion it shall be said, This and this man was borne in her. but this is not plaine at all, that these professe themselves sworne members of a particular Parish; yea, the contrary is most plaine, that they shall call themselves by the name of Jacob and Israel; that is, children of the whole visible Church, for Jacob and Israel is not restricted to one particular congregation. Before the peoples captivity, saith Musculus, cMusculus com. Isai. 44.The names of B…l and idoll gods sounded in their mouthes, but then they shall professe the true God, and that they are his people. Now Gods covenant is made principally, not with one single congregation, not is the blood that sealeth the covenant shed for one single congregation; nor are the promises of the covenant, Yea and Amen is Christ, for one single flocke onelyonly, and primò & principaliter, but for the whole Catholike Church, and therefore they shall name themselves Christians.
The Author addeth, dDiscourse of the Church covenant. f. 9.Every Church is Christs married Spouse, united to Christ by covenant, the violation of marriage is the violation of a covenant; yea, and there is a marriage betwixt the Church-members, Isa. 62. 5. as a young man marrieth a Virgin, so shall thy sonnes marry thee.
Answ. A marriage betwixt Christ and his Church we grant and betwixt Christ and every particular soule beleeving in him, in respect of the love. 2. mutuall interest and claime one to another, Cant. 2. 16. and what holdeth betwixt Christ and a Church catholick, or particular, holdeth also betwixt Christ and every soule, and to extort a Church covenant betwixt Christ and a particular soule, who may be and often is a beleever, & yet out of Church-state, from the borrowed phrase of marriage, is …oo violent blooding of comparisons; and therefore from marriage belonging to the catholike Church principally, how can a marriage visible be concluded? 2. the sonne… are the whole Church of the Gentiles; too large a P…rish incolaeterrae, saith Musculus, bMusculus.and excellently Calvin, cCalvinus pr…l…ct. …o sic Deus Ecclesia m…itus est, ut Ecclesie sue maritet …nes p…pulos, qui ad cam aggregantur.Christ so is the husband of his Church, that he marrieth upon his Church all people and Nations which are gathered to her, because while the Church wanteth children, she is as it were a widow; now this is nothing for a Churchcovenant. Thirdly, there is a relative obligation of mutuall duties of love betwixt fellow members of a visible Church, and betwixt sonnes and the mother congregation; but this is first done in Baptisme expresly; secondly, in our comming to be members of such a congregation, but the person is before a member of the visible Church.
The Author addeth dAuthor of the Churchcovenant.If dissolving a covenant be that which dissolveth a Church, as Zach. 11. 9. 10. then the making of a covenant is that which constituteth a Church; if dissipating of stones unbuild the house, then compacting of them together doth build the house; but the breaking of the covenant under the name of breaking of the two staves, beauty and bands, Z…ch. 11. is the inchurching of the Iewes, Ergo;
Answ. The dissolving and breaking of the covenant of grace, and the removing of the Candlestick, and the Word of God, Revel. 2. 5. Am…s 8. 11, 12. taketh away the being of a Church, both as a true Church, and as a true visible Church; and of such a breaking of the covenant doth the Lord speake Zach. 11. v. 9. and I said I will not feed you; that which dieth, let it die; and that which perisheth, let it perish, &c. and it taketh away the union of brotherhead amongst the members, verse, 14. so the thing in question is not hence concluded; for the question is, if a Churchcovenant make a Church as visible, and the breach of that Church-covenant unmake and dissolve a Church as visible, and this place proveth what maketh and unmaketh a Church simply as a Church, not as visible and under that reduplication.
Quest. 3. Whether by testimonies from the new Testament, and good reasons, a Church-covenant can be evinced.
Our Author eThe way of the Churches, chap. 3. sect. 4. prop. 3.alleageth, 2 Cor. 11. 2. I have espoused you to one husband, that I may present you as a chaste virgin to Christ; so also the Apologie, fApologie chap. 6.this was nothing else but the planting of the Church at Corinth; if you say this Paul did while he converted them to the grace of Christ by his ministery; if this were true, saith he, then should Christ have many thousands, hundreds, and scores at least of spouses in one Church, which we thinke inconvenient. Secondly, it is plaine he speaketh of the whole Church as of one spouse, and as it were one chaste Uirgin; which argueth, he perswaded them all (as the friend of the bridegroome) to give up themselves with one accord as one man into one body, to the fellowship and worship of the Lord Jesus.
Answ. it is a weake cause, that hangeth upon the untwisted thred of a misapplied metaphor. For 1. espoufing into Christ in the Text is opposed to being deceived and corrupted from the simplicity that is in Christ, as Evah was deceived by the serpent, and opposed to the receiving of another spirit, and another Gospell; so then to be corrupted from the simplicity that is in Christ, and to receive another Gospell, must have this meaning; as Evah was deceived by the Serpent, so I feare that your simple minds be un-Churched and loosed from the visible Church of Corinth, and that you forget your covenant, wherein ye sweare to take Christ for your husband, and me for the friend of the Bridegroome, and that you be remisse in the duties of externall discipline; and Church-fellowship, and in excommunicating scandalous persons, &c. A… brethren, let not our Lords word be thus tortured and wrested. 2. He expoundeth this espoufing, the presenting of them to Christ in the day of God, as a washed, redeemed, and saved wife of Christ, and not of their Church continuing in visible society. Yea, all interpreters, ancient and moderne, as Augustine, Theophylact, Chrysostome, Oecumenius, Cyrillus, Ambrose, Our latter, Calvin, Bullinger, Beza, Pom…ran, Pellicanus, Sarcerius, Marlorat, Paraphrastes, Erasmus; and Papists, Aquinas, Haymo: give this sense. Paul as the friend to the Bridegroome finding the Corinthians despising him, and in love with false teachers, grew jealous of them for his Lords cause, that though he had betrothed them to Christ, as a virgin hand fastned by promise to a husband, left they should be drawne away to other lovers, by the cunning of false teachers as Evah was led from her Lord, by subtill Satan. 3. Though he speake of them, as of one body, spouse, virgin, how doth it follow that he speaketh of them, as of a ministeriall and a parochiall body? for the marriage, the betrothing to Christ, and the acts contrary, the receiving of another spirit, the corrupting of their simple minds, are acts altogether spirituall, internall, invisible, and acts of a Church, as a true Church, & the contrary are acts of a false Church, as false, and not acts of a Church as visible, in a visible meeting, in a visible external act of marrying, nor is their any insinuation, that Paul feared the dissolving of the Church oath and visible order of government. 4. It is not inconvenient, that there be many Spouses, as in every true beleever, there be many single acts of marriage love, and of beleeving, and so of taking Christ for their husband and Lord. A visible Church is the House of God, 1 Tim. 3. 15. the Temple of God, Rev. 3. 12. and yet every beleever is a Temple, 1 Cor. 3. 17. and every one His House; seeing he dwelleth in them by saith, Ephes. 3. 17. also if this be a good reason, he speaketh of them all, as of one chaste virgin. Ergo, he speaketh of them all, as of one visible parochiall Church. Then brethren, because Christ speaketh, Joh. 3. 29. of the whole Church of the new Testament, as of one bride of himselfe as the bridegroome, and of the whole Catholique Church, that Christ hath washen and redeemed, as of one glorious Virgin, Ephes. 5. 27. and of the one Lambes wife, Revel. 21. 9, 10. it shall follow that the Catholique church is one visible Church, and so one Parochial congregation, for you mock at a Catholike visible Church, (as your Authour doth) who calleth it aWay of the Churches of Christ in new England, ch. 1. sect. 2.a Chimaera, though without reason. 5. And certainely twenty beleevers in one house and so twenty hundred convened in one, yet out of Church-state, are a body married upon Christ in respect of his Spirit, and their faith laying hold on him, as on their husband; yea, and the Church of Corinth, as Saints by calling; and considered without the respect of a visible Churchfellowship, is more properly Christ… wife, and Christ their husband, then they can be called Christs wife, for an externall communion of a visible profession, which is common to them with many repro…ates; yea, there is no ground at all to call a company, because of their visible profession, Christs wife, no… doth Gods Word speake so; the converted by Prophets not in office are most properly his wife; and these may say, we have betrothed you to Christ; and be not deceived nor corrupted from the simplicity that is in Christ Jesus. Hence that place also is not for our brethren, 2 Cor. 9. 12. The Apostle thanketh God for the Corinthians professed subjection to the Gospel, in their liberall contribution. Then (saith the Apologie aApology, ch. 11.) here is a Church covenant; but if this professed subjection be a ground of a Church-covenant, the Corinthians extended this charity to the poore a… Hierusalem, as the Churches of Macedonia did also, then many particular congregations are Church-members in Church-fellowship, with the Church of Ierusalem; for they professed this subjection to the Gospell toward the distressed at Ierusalem, and so Corinth exercised Church-acts toward other Churches then their owne; Independencie by this must fall. Secondly, to relieve the poore is a duty of Christian charity, common to beleevers in Church-state, or not in Church-state, how then can it prove a duty of Church-state?
The bApology, ch. 11.Apology addeth, Hebr. 10. The Hebrews are commanded not to forsake the assembly of themselves together, as the manner of some is; Ergo, they convened by mutuall consent, and so by covenant.
Answ. Doe not Infidels and Indians, as you teach cThe way of the Churches of Christ in New England, c. 3. sect. 2.come to your Assemblies to heare the VVord, and partake of the prayers and praises of the Church? But ye will not say, They are to come to those Assemblies by a Church-covenant. Secondly, what though they intended Assemblies by consent, and tacite covenant? it will not follow therefore by your Covenant, which is the formall cause of a visible Church, and this place proveth nothing, 2 Cor. 8. 5. The Churches of Macedonia first gave themselves to the Lord, and then to us, therefore they were In-churched, by way of covenant to our ministery, so aDiscourse of the Church covenant, fo. 9.the discourse; but these Churches gave themselves to God (in that dutie of charity) and then to us, the exhorters to that charity, and the conveyers thereof to Ierusalem; then the Church of Corinth was married on God, on Paul, yea and on the Churches of Jerusalem, for the Author maketh this mariage-love, and so Jerusalem is erected a mother Church, and Corinth subjected unto her; for these who give Almes, as becometh saints, are said to give their heart to God, and to the poore, as Isai. 53. 10. To draw out their heart to the poore, and that because of their chearefull and compassionate giving. Our Author bThe way of the churches c. 3. sect. 4.saith John Baptist repelled Scribes and Pharisees, and the prophane multitude, from his baptisme, Luke 3. 7. Mat. 3. 7. and this was godly zeale, for they were a generation of Vipers, Luk. 3. 7. 8. and therefore they were not meet for Baptisme, which is a Baptisme of Repentance, Luke 3. 3. Philip baptised not the Eunuch while he made profession of faith. These and the like the Author and our brethren bring to prove, that men are not inchurched but by confession covenant-wayes, and also to prove that the matter of the Church should be Saints by calling, hence cApolog. ch. 11.The Apology citeth Iustin Martyr dIustin Martyr apol.who saith three things were required of such▪ as were to be received into the Church. 1. foreign, that they be dedicated to God as members of their Church. 2. foreign or regeneration, foreign saith or a confission of faith and. 3. foreign which is a promise or covenant to live according to the rule of the Gospell; and the Author saith eDiscoruse of the Church coven. 25.there were three questions prop…unded to these who were received by Baptisme, Abrenuncias? Abrenuncio. 2 credis? credo 3. spondes? spon…eo, fZipperus de polit. Ecclesiastica. l. 1. c. 14. Consuctum est nt qui admittantu… ad S. caenam corā totâ ecclesia, publicè sidei consessionem edam per parentes aut c…s qui erant parentum loco.Zipperus the Author saith hath more of this gDiscourse fol. 25..
Answ. 1. Yee read not in the word that Iohn Baptist rejected any from his Baptisme, who desired to be baptized, yea by the contrary, Luk. 7. 29. It is said, and all they that heard him, and the Publicans justified God, being Baptized with the Baptisme of John. v. 30. but the Pharisees and Lawyers rejected the counsell of God, against themselves, being not baptized of John: then the Pharisees and Lawyers refuse to be Baptized, and Mat. 3. 5. Then went out unto him, Jerusalem and all Judea, and all the Regions round about Jerusalem, confessing their sins, but when he saw many of the Pharisees and Sadduces come to his Baptisme, he sayd unto them. O generation of Vipers, &c. But that he baptized, them by the same Sermon, is cleare, for v. 8. He exhorteth them to Repentance, and v. 9. dehorteth them from a… hypocriticall profession, v. 10. he threatneth judgement to them, and v. 11. saith, I did baptize you with water, that (you) is relative, to these whom he called a generation of Vipers, and includeth them, for there is no ground in the Text to exclude them, and Luk. 3. 7. and he said to the multitude, that came forth to be Baptized, O generation of Vipers, & c. v. 21. and when Also if you w…ge a confession of faith before Baptisme of all and every one, ourdivines from Iohn his Baptizing of all Judea, doe prove the Baptizing of Infants, you call in question with Anabaptists, if it be law full to Baptise Infants, & you make a Church covenant necessarily requisite before Baptisme, and so all Baptized must be members of the visible Church, which you deny.all the people was baptized, &c. Iesus also was Baptized. It is true, all that were baptized, and come to age confessed their sins, but they were entered members of the Christian Church by professing the covenant in baptisme, and their covenant was no Church-covenant, entering them members of a parochiall Church Oath, but entered them members of the whole visible Church, and they were not tyed to such and such Church-acts of prophecying and judiciall binding and loosing; Also could they all be satisfied in conscience of one anothers regeneration, for they did not meete frequently together to prayer and spirituall conference? 2. How could all Jerusalem and all Judea, Ma. 3. 5, 6. and all the regions round about, and all the people baptized, Luk. 3. 21. all sweare a Church-covenant, and give a particular confession of their sinnes to the satisfaction of Iohn Baptistes conscience? yea Iohn saith expresly of this visible baptized Church, Mat. 3. 10. 12. that they were some of them fruitles Trees to be hewen down, and some of them ch…ffe to be burnt with unquenchable fire, so the materials of this baptized Church are not visible Saints, and Lawyers hold of the covenant, as our brethren say. 2. The Eunuch coming to Jerusalem to worship, (which is an act of a Church-member) was in Church-state before he was baptized, and a Proselite. 3. It is true that you cite out of Iustin Martyr, but you omit a word foreign (saith Martyr) a Baptisme-covenant and professed by the heathen come to age, of which also onelyonly and of no other, Iustine Martyr speaketh, we wilingly acknowledge, but by that covenant they were received unto the catholick visible Church, and not unto a single independent Church only.
4. These Questions were propounded to the aged before they were baptized, and reason that heathen be tryed, before they be baptized, and in this we agree with the Synod of aSynod. Heideburg. c. 64.Heidelburge, bSynod. Lugdinens. act. 17.in concione Lugdunensi against Papiste, and in Synods Parisiensi cParisiens. art. 3.and what Mr. Parker dParker de polit. Ecclesiast. l. 3. c. 16. 9, 4, 5.saith further of this kind may be admitted, if well expounded. 5. Zipperus helpeth us, consuetum est, &c. He thinketh it an ancient custome in the primitive Church, that before any were received into the Church they should give a confession, either themselves, or (saith he) Parents and Tutors, and so he acknowledgeth that infants in baptisme were made members of the Church, though they could not sweare this Church-covenant, nor give evidences of their conversion, and this is acknowledged by all the reformed Churches, of France, Germany, Holland, Helvetia, Poland, England, Scotland, &c.
The Apology eApology ch. 6.citeth, Acts 5. 13. And of the rest durst no man joyne himselfe to them, Greece, durst not be glewed to them, a word of marriage covenant, Mat. 19. 5. & Acts 9. 26. Saul desired to be glewed to them, the former word must note some voluntrary act of joyning to the visible Church, and that different from the act of conversion, for otherwayes it is grosse Armimainsme, to say that our conversion dependeth upon our daring, or not daring, or that it is suspended upon an act of our freewill, for it dependeth upon the omnipotent working of the grace of God; and Saul Acts 9. 26. though converted, yea and baptized, yet was he not received into the Churchfellowship, untill they were better satisfied of his spirituall estate, by Barnabas, hence it is an error, that to be added to the Church is only to be converted to the faith, Ergo, a covenant is requisite.
Answ. How strong is Gods truth, Brethren, yee make your opinion weake which hangeth upon a grammatication of one borrowed word, None durst joyne mariage-way to the Church-visible; fErasmus in paraph.Erasmus, gBeza annot in loc.Beza say it is a word translated from Trees glewed together, and signifieth neither marriage, nor covenant, and signifieth either naturall or artificiall or morall conjunction, Acts 8. 29. Philip is bidden joyne himselfe to yonder Chariot, joyning of Chariots is neither by marriage, nor covenant, so is the word, Luk. 15. 15. 2. It is not joyned to a visible Parish Church, but to the whole Christian Church out of which Ananias and Saphira were cast. v. 9. 10. Which made great feare, and made those who were not baptized (saith cPomeran. comment.Pomeranus) to feare to joyne to the Church of God, and so it behoved to be the unbaptized and unconverted, who were feared, v. 12. and they were all with one accord, in Salomons porch, that is, all the faithfull added to the Church, now opposite to these, he saith of the unconverted and not added to the Church. v. 13. and of the …est, without the Church, durst no man joyne himselfe to the Church: now this cannot be in a visible society, for then Luke should intimate, that the unconverted might have added themselves to the Church if they durst, and had not beene stricken with the terror of the miraculous killing of Ananias and Saphira, now this they could not have done (as our Brethren say) hand over head, they behoved first to be converted, and testified their conversion by a Church Oath, nay Cajetan aCajetan. com. in loc.saith well, they durst not haunt their company, they sled from them, and from the Apostle Peter, as from a man slayer, Nor doth the holy Ghost (I thinke) meane of any Church fellowship, he presupposing that they were unconverted, at least our Brethren must say this. 3. It is an unlearned reason that they give to prove, he meaneth not of conversion, for all voluntrary acts supernaturall even of joyning to a visible Church and marrying of themselves to Christ, and his visible Church (as our Brethren say) are acts wrought by the irresistible, and omnipotent working of Gods grace, no lesse then our first conversion; and to thinke otherwayes of our supernaturall actions, is grosse Arminianisme, for so all who have written against Arminians as the learned Doctor Twisse, Amesius, Pareus, Triglandius, have expounded that passage (It is God who worketh in us both to will and to doe) so Calvin, Beza, Sibrandus, Pareus, Ursine, Tilenus, Bucan, make all the operations of saving grace in conversion, and after conversion, irresistible. And it is knowen how the Dominicanes, Alvarez, Estius, Bannes Fran. Cumel, Matthew Rspolis, and many of that side hold a predeterminateing operation of grace ad modum causoe Physicoe, which beginneth before free will, so that no operations supernaturall, yea nor naturall are suspended upon the liberty of freewill, and they hold againsti Pelagianes, and the Jesuites, Snarez, Vasques, Valentia, Becan, Lod. Meratius, Hyeron. Fasolus, Did. Ruiz; and if you suspend all voluntrary acts upon the influence of freewill, you follow Pelagians, Jesuites, Socinians, and Arminians in that point. 4. It is true the Disciples were affraid to admit Saul to their society, and no wonder, for he had not long since made havock of the Church; but. 1. They did not inchurch him by an Oath. 2. They received him upon the sole testimony of Barnabas v. 27. which order you keepe not, refusing communion to Christians of approved piety, and knowen so to you, because they cannot sweare your Church covenant. 5. Who they be, who thinke, to be converted to the faith, and to be added to the visible Church, to be all one I know not; our divines never said it. 6. Though all were granted you, they durst not joyne to the apostolick visible Church; Ergo, there is a Church covenant, it is a great consequent.
Now I desire to try your reasons for a Church covenant. It is not (saith the Apology) aApolog. c. 6.hearty affection that uniteth Church-members in a visible Church, for so England and Scotland are united, nor. 2. cohabitation, for Papists and Protestants 1 Arg. from Reason.may cohabite, and yet they are not of one visible Church, nor 2. Meeting in one assembly uniteth not persons together, for infidels and Turkes. 1 Cor. 14. may come to Church-assemblies, and heare the word, Ergo, this union must be as in all Bodies, Cities, Houses, Armies, by Covenant; none is made a Citizen to have right to the priviledges of the City, but by a Covenant, for when one is received a member of an House or of an Army, or of any incorporation, … is by a Covenant.
Answ. 1. The ennumeration is unsufficient, for the Seale of Baptisme and a profession of the truth, is that which maketh one a member of the visible Church. 1 Cor. 12. 13. for by one spirit, we are all baptized into one body, and can you deny the covenant, which is sealed in baptisme? and by this are all the Citizens and Domesticks inchurched and received into the visible Church, and when one removeth from one congregation to another, hee maketh a tacite covenant to serve God in all his Ordinances with that new society, but he is not thereby made a member of the visible Church; for that he was before: nor hath hee right to the Seales, as they are Seales of such a Church, but as they are Seales of the whole Catholick Church.
The Apostles (saith the aApolo ib. ch 6.apology) did two things when 2 Arg.they planted Churches 1. They joyned them together in a Church covenant. 2. They constituted Elders in every Church, Acts 14 13. what the Apostles did, after they converted their hearers, a baptizing, praying for them, laying on of hands, exhorting, inchurching against persecuters, disputing against adversaries, miracles▪ are acts tending to the good of the Church, not acts of planting a Church.
Answ. 1. The first of these two is in question, we reade not of such a covenant, as our brethren speake of. 2. Converting of Soules after the Church is constitute, is an adding to the Church, and preaching tendeth to this; The Law of the Lord converteth, Psal. 19. and when the Church is planted, it is not a perfect house, but stones are fitted and laid upon the corner stone dayly. 3. That the Apostles act of planting is conversion and gathering to a visible body by a covenant, we deny; for planting is an erecting of Professors and Judges or Officer, whether they be converted, or not, so they professe the truth.
3. Arg. All Churches (saith the discourse bDiscourse of the church covenant …l. 10. 11.) are confounded, if there be not this Covenant to distinguish them, Smyrna is not Ephesus or Thyatira, none of them is Laodicea. 2. Every one of them is rebuked, for their own faults. 3. Faith or cohabitation doth not distinguish them., Ergo, this Church-covenant only doth distinguish them.
Answ. Particular congregations differ not in essence and nature, as Church covenants differ not in nature; onelyonly they differ in accidents and number, and it is folly to seeke differences, for Church covenants make not the difference; for … Church covenant ia common to them all. 2. So Peter may be rebuked for his fault, and John for his, yet Peter and John differ not in nature.
The apology cApology p. 11.addeth, it is not a Covenant simply and is generall, that doth constitute a Church, or distinguish it from another, but a Covenant with application, or appropriation, to these persons, as in mariage all promise these same duties, yet a Covenant applyed to this man, and this woman, maketh this man such a woman… husband, and no other man.
Answ. If this be all, baptisme and professed Faith applied to this man rather then to this, shall as well distinguish persons and Churches, as Church covenants, so applied. 2. This is not a good and fit division, so to appropriate this Pastor to this flock, as he shall be a Pastor to no other people, but to them, and everteth all communion of Churches and Saints and denieth the use of the Seales in this Congregation from all members of another congregation whereas; God hath made him a pastor in relation to the whole visible Church on Earth, though his labours be tyed to one determinate Church; So Papists marry the Bishop and his Church, hence they thought it unlawsull for a Bishop to d mit his Church in any case, for aEnaristus Epis… 2. de Episcopis …j…ctis sicut vir non debet adul…erare uxorem suam, ita neque episcopus ecclesi… suam ut cam demitttat.Enaristus calleth that spirituall adultery, and we cannot approve of the bConcil. Antioch. c. 21.councell of Antioch, and cConcil. Sardi. cons. 1.Sardis, that none can leave his Wife, that is, his married Church, etiamsi à populis eri… Episcopus necessitate adactus; And they say that dConcil Carthaginense. 3 c. 38.Cres…on was condemned in the councell of Carthage, for changing his Wife, to wit, his Church, eI…nocetius. 3.and Innocentius 3. saith, the spirituall baend of mariage betwixt a Bishop and his Church, is stronger, then the mariage-band betwixt a man and his wife; yea, Dominicus a Soto fDominicus Sotus justit. & jure. l. 3. quest. 6. art. 2.saith, to change Churches is against the Law of nature, as to change Wives; yea saith Innocentius. 3. gInnocent 3.Onnipotens Deus conjugium quod est inter Episcopu… & Ecclesiam suo tantum judicio reservavit dissolvendum.
3. Argu. A free people (saith our Author) hWay of the church ch. 1. sect. Prop. 3.cannot be joyned in a body, but by mutuall consent, as appeareth in all Relations, betwixt Parents and Children, Husband and Wife, no Church (saith he) iIbid. ch. 3. sect. 4.can take charge of a stranger believer comming from another congregation, unlesse he give himselfe, and offer his professed subjection to the Gospell, also it is a part of the liberty wherewith Christ hath made us free, that every one choose …his own Pastor, Rom. 14. 1. we are to receive a weake believer; Ergo, he is to offer himselfe to the Church and to their order, by Covenant.
Answ. 1. It is true, the relation of Pastor and free people is founded upon a tacite Covenant, but this Covenant is made in Baptisme, for a pastor is a pastor to yound children whom …he received into Covenant, in baptisme, according to that, Acts 20. 28. feed the flock over which the Holy Ghost hath made you overseers, now infants are of these, because he is to feed them as a pastor loveing Christ his lambes and young ones, no lesse then the aged. 2. Because hee exercised pastorall acts over young ones, when he baptizeth them, yet infants are not under a ministery by a Church covenant. 3. The act of election includeth a tacite promise of subjection to the Minister, who is elected, and the pastors acceptation of the Church-Office includeth a tacite promise to feede that flock, but this is no Church-covenant, which I prove by one argument unanswerable. The Church-covenant (say our Brethren) is the formall cause of our Churchmembership, and of a visible Church, as a reasonable soule is the formall essence of a man, now the covenant that can intervene betwixt a pastor elected, and a people electing, is a posterior and later by nature, then a Church-covenant; for a people is a Church, as our brethren teach) and so constitute in its full power of all Church operations, and so hath its entyre essence, and essentiall forme, before they elect a pastor, as a man must be a reasonable man, before he can exercise the second operations, or actus secundos flowing from a reasonable soule. Therefore a Church and Pastor d…e take charge of a stranger comming to the Congregation though there be no Church-covenant, betwixt the Pastor and stranger, for the Church covenant is prior to the comming of this stranger and hath already constituted the Church in its entyre essence and operations, though no stranger come at all, and though that stranger never covenant to obey the Pastor, and the Pastor never covenant to take care of that stranger. 4. Whereas it is said, It is a part of the liberty wherewith Christ hath made us free, that every one choose his own Pastor, I see not the truth of this in Scripture; The people hath power to choose, but that is a part of Christian liberty in this sense, I see not: the Prophets and Apostles exercised pastorall acts over many who made not choise of their Ministery, yea they preached to them against their will, and Paul preached as a Pastor to many in Corinth, against their will, and a faithfull Pastor may preach to many, who never made choise of him for their Pastor, and to whom the word is the savour of death unto death, and to whom he hath vengeance in readinesse. 5. There is no liberty purchased to us by Christ, but such as is regulated by Gods Word, and found reason, a liberty of sole will in embracing or refusing a Minister, is licence, not liberty: now in Christ, we are called to liberty, not to licence, and if some of a congregation wanting the spirit of discerning upon prejudice, refuse a called pastor, to be their pastor; yet if the most part of the congregation elect him, he is a pastor to all, and to those who refused him, as Christ doth reigne in the word and Ministery, over hypocrites, in a congregation, who say in their hearts we will not have this man to reigne over us; yet here is a Ministeriall charge which a pastor hath lawfully over such, as are not willing to submit to that ministery: the power of electing a pastor is not infallible; what if they or most of them, upon sole groundlesse prejudice, refuse such a man to be their pastor, is he not their pastor because all consent not? are we to thinke that Christ purchased a liberty in his bloud of refusing a called pastor? nor can we thinke these who taught the doctrine of the Nicolaitans in Pergamus, and these who held the doctrine of Balaam, or that the woman Jezebel which called her selfe a prophetesse in Thyatira, and seduced the people of God to commit fornication, and to eate things sacrificed to Idols, were received in Pergamus and Thyatira by a Church covenant; nor hath it colour of truth, that the faithfull there were satisfied in conscience, with the conversion of I…zabel, and such as held the doctrine of Balaam, and that they consented, and did choose the Angell of the congregation of Pergamus, and Thyatira (as our brethren speake) for their pastor, and yet the pastors and Church are rebuked for not executing the censures of the Church over the followers of Balaam, Revel. 2. 14, 15. and upon Iezabel the false prophetesse; Ergo they are not all such materialls of a visible Church, (as our brethren say) even saints by calling, and a Church doth well take the charge of those, who never offered their professed subjection to Christs Ordinances, we are not to thinke, that these who called themselves Apostles, and yet were Lyers, were visible saints approved in the sight of God to the consciences of the Church of Ephesus, and that such did offer their professed subjection to the Angell and Church of Ephesus, as you teach, yet that Church tooke care of them, by the censures of the Church, and are commended therefore, Revel. 2. 2. Thou canst not beare them that are evill, and hast tryed them, which say they are Apostles, and hast found them liers. If a false teacher shall come to a congregation, and be a hearer for some yeares, and at length fall to, and teach pernitious Doctrine, will not the Church censure him, labour to stop his mouth, yea and excommunicate him, that the spirit may be saved in the day of the Lord? I thinke they cannot but exercise some Church censures, and that the pastors convincing of such a gaine-sayer, and a stopping of his mouth, is the very pastorall charge, layd upon Titus by Paul, Tit. 1. 10, 11, 12. as is most cleare v: 13. Rebuke them sharply, that they may be sound in the faith.
6. That place Ro. 14. is not rightly, expounded, for foreign is not to receive into Church-state by way of covenant, but it is, as Pareus aPareus comment, Rom. 14.saith, am…ter & placide instituere, patienter tolerare, to instruct him patiently in the Christian liberty about meates and dayes, and so bBeza ann…t.Beza, take him in; and far lesse, slee not his company, cCalvin. com.Marlorat, institute, fovete, donec proficiat, and so dCastellio.Calvin, (e) Castellio, opitulemini, helpe him, and the word is Philem. 12. receive him as my bowells, not unto Church-state, for Philemon was no pastor.
Question 3. VVhether or not, it be lawfull for one, or many Quest. 18. sent and resolved by the postors of New England.particular Churches, to sweare a plate-forme, and prescribed vocall covenant, called the confession of Faith, of such a Church.
It is a fit place, having spoken so much of a Church covenant, to speake of a covenant of the faith of a Church; our Brethren being asked, what meanes have you to preserve unity and verity.
Answ. 1. We have (say they) Scriptures. 2. The pastors, Epk… 4. 11. and Gods promise to leade them in all truth, Ierem. 32. 39. Ier. 16. 13. But this is not a right Answer, for when we inquire of the meanes to preserve verity and unity, we aske for the externall meanes, whereby the Scriptures are kept, from false glosses; it is true the Scriptures keepe themselves from false interpretation: but the Question is, by what externall meanes doe the Scriptures keepe themselves from false glosses?
The answer is not right, the Scriptures keepe themselves from false glosse…, by keeping themselves from false glosse…. Also the Question is by what meanes doe pastors keep unity amongst themselves. It is not right answered, that pastors, by pastors, keepe …nity amongst themselves.
But we think a plat-forme (say …ur Brethren ibid:) of doctrine and discipline, or a confession of Faith, or doctrine according to godlines, may be made by any Church or person, but (say they) … plat-forme to be imposed on our selves or others, as a binding Rule …f faith, and practise, so that all men must believe and walke according to that plat-forme, without adding, altering, or omitting, we doubt whether such be lawfull, or convenient. Whence our brethren con…emne the swearing or subscribing by Oath, of a confession …mposed or stinted by the Church. Let these considerations be weighed.
1. Distinction, There is a principall and originall and formall …round of faith which is the Word of God in the Old or New Testament, this is the onelyonly persit and formall ground of Faith. 2. There is a secondary and materiall ground of Faith, which is so far … ground of Faith and practise, as it agreeth with the VVord …f God.
2. Distinct. There is a confession which containeth fundamentalls only, the knowledge whereof is simply necessary for salvation, and the simple ignorance whereof condemneth; There is a confession which containeth fundamentalls and non-fundamentalls, which are not simplie necessary to be knowen by all, necessitate …edii.
3. Dist. A confession of faith, is to be respected in regard of the matter, which is Divine Scripture, or according to the stile, conception and in…erpretation, which is in some respect, humane.
4. Distinct. There is a confession of a particular man, what such a person, or Church believeth de facto, as the confession of …e Belgick Arminians, and a confession de jure, what every one ought to believe, as the Nicen Creed, the Creed of …thanasi…s.
5. Dist. There is a confession of a faith firme and sure, quoad …ertitudinem fidei, quoad substantiam articulorum credendo…um, sure in the Articles believed, and a confession sure, quoad radicationem fidei in subjecto; the first way all are obliged … believe the Articles contained in the word, But we see not, how now after the Canon of Scripture is closed, but the certainty of faith, according to the measure of light more or lesse, as our Lord more or lesse doth reveale himselfe, in a more, or lesse measure of ligh: doth not grow, wo…, or decrease, according to the certainy of faith, the second way, hence we say.
1. Conclusion, OnelyOnly the Word of God is the principall and formall ground of our Faith, Eph. 2. 20, 21, 22. 2 Tim. 3. 16. Luk. 14. 25.
2. Concl. A confession of Faith containing all fundamentall points, is so farre forth the Word of God, as it agreeth with the Word of God, and obligeth as a rule secundary, which wee believe with subjection to God, speaking in his owne Word, and to this plat-forme wee may lawfullly sweare.
1. What ever wee are obliged to believe and professe as the saving truth of God, that we may lawfully sweare to professe, believe and practise, that the bond of faith may be sure: but wee are obliged to believe and professe the nationall confession of a sound Church; Ergo. The proposition is cleare, from Davids and the Saints practise who layed bands on their soules to tie themselves to that which is lawfull, as, Psal. 119. 106. I have sworn, and will performe it, that I will keep thy Righteous judgements. The major is the doctrine of our Dvines, and cleare, when they explaine the matter of a lawfull Oath as aPareus Urfin. in mand. 3. q…. 102. art. 4.Pareus b'Bucanus loco 45. quest. 6.Bucanus cTilen. sint. disp. 42. in tert. pr…c…pt disp. 1. Thess 17.Tilenus, dProfess. Leyd. synop. purior. theolog. disp. 38. Thess. 5.Profess Leydens. eCalvin in mand. 3.Calvin, Iunius, Beza, Piscator, Zanchi…, &c. That things lawfull, may lawfully be sworne to GOD, observing other due circumstances. The assumption is … deniable.
2. Arg. That whereof we are assured in conscience to be the truth and true Religion, bringing salvation to mens soules, to that we may tie our selves, by an Oath, upon the former grounds. But the sound confession of faith, set downe in a platform… is such, as we may and are to be assured of in conscience, … the truth of God; Ergo, The assumption is proved, because what is Gods Word and truth, of that we are to be assured of i… conscience, as Col. 2. 7. Being knit together in love unto all riches of the full assurance of understanding, and Heb. 6. 11. should keepe the full assurance of hope to the end, Col. 2. 2, 3. Eph. 4. 14.
3. If the people of the lewes did sweare a covenant with God, to keep the words of the covenant, to doe them, Deut. 29. 9. 10, 11. To seeke the Lord God of Israel with all their heart, and with all their soule, 2 Chron. 15. 12. and if they entered into a curse, and an oath, to walke in the Lords law which was given by Moses the servant of God, to observe and doe all the Commandements of the Lord, and subscribed and sealed the covenant, with their hands, Nehem. 10. 1. v. 29. Then is it lawfull for a Church to sweare, and by oath subscribe an Orthodox confession. But the former is true, as the places alledged cleare; Ergo, so is the latter. That which onelyonly may be doubted of, is the connexion of the major proposition, because Israel did sweare to nothing but to Moses written Law, which in matter and forme was Gods expresse written word; but it will not follow, that we may sweare a plat-forme of Divine truth framed and penned by men; but the connexion notwithstanding of this remaineth sure, because Israel did sweare the Lords covenant, according to the true meaning and intent of the Holy Ghost, as it is Gods Word, and we also sweare a Nationall covenant, not as it is mans word, or because the Church or Doctors, at the Churches direction, have set it down in such and such words, such an order or method, but because it is Gods Word, so that we sweare to the sense, and meaning of the platforme of confession, as to the Word of God; now the Word of God, and sense and meaning of the Word is all one; Gods Law and the true meaning of the Law are not two different things. When a Jew sweareth to the doctrine and covenant of God in the Old Testament, in a Jewish meaning, he sweareth not to the Word of God, because the Word of God unsoundly expounded is not the Word of God; and though the Sadducees and Pharisees sweare the five bookes of Moses, and the very covenant which Asah and the Kingdome of Iud…h did sweare 2 Chron. 15. yet doe they not sweare the covenant of God, and that same which Gods people did sweare 2 Chron. 15. Or if any professing they worship idols should sweare that covenant, alledging the covenant doth not forbid idols to be memorials and objects by which absolute adoration is given to God, we would not thinke that they had sworne the covenant of God, but onelyonly words of God falsely expounded, yea and made to be not Gods Word, but a plaine lying invention. Therefore it is all one whether a Church sweare a confession, in expresse words of Scripture; or a covenant in other words expounding the Scriptures true meaning and sense according to the language and proper idiom of the Nation and Church; for we sweare not words or a platforme as it is such, but the matter, sense, and meaning of the Scriptures of God set downe in that platforme; and it is certaine, in Nehemiahs time there was some platforme, either the writings of Moses, or some sound exposition thereof; else I see not how they could seale it, Nehem. 9. 38. And because of all this, we make a sure covenant, and write it, and our Princes, Levites and Priests seale unto it. Now that which was written could not but be a platforme either in Scripture onelyonly, according to the meaning of the exacters of the oath, or some interpretation; else every man writ his owne covenant and sealed it, which is not like, for they all joyntly sware this covenant; and the reason of this written, sworne, and sealed covenant, being morall, as is cleare, because of the apostasie of the whole Church, and judgements upon them, for their apostasie, v. 38. And because of all this, we make, and write a sure covenant, saith the Text foreign & in toto hoe (vertit aArias Mont.Arias montanus) nos excidentes fidelitatem bHebraei.Iudaei excudentes faedus fidele, cIunius annot.Iunius, pro toto hoc pepigimus constitutionem; now sinnes, back-slidings, and judgements may be and often are in all the Christian Churches. 2. To sweare to the true religion, the defence and maintenance thereof is a lawfull oath; as to sweare to any thing that is lawfull, and to lay a new band on our soules to performe holy duties, where we feare a breach, and finde by experience there hath beene a breach, is also a dutie of morall and perpetuall equity; therefore such a sworne covenant is lawfull: I say not from this place, that it is necessary, that all subscribe with their hands a covenant, because I thinke onelyonly the Princes, Levites, Priests and heads of families did subscribe the covenant, Nehem. 9. 38. but Nehem. 10. 28, 29. The whole people, all who had separated themselves from the Lands sinne, and their strange wives, even their wives, their sonnes, their daughters, every one having knowledge, and having understanding. V. 29. They clave to their brethren, their Nobles and entered into a curse, and into an oath to walke in Gods Law. If it be replied, that there was in Israel no written covenant drawne up by a man, and put in a mans stile, language, method, and frame, they did sweare to keepe Moses his Law. I answer, when we sweare a covenant, our faith doth not relie upon words, characters, stile of language, or humane method, or any humane respects, but upon the truth of God, in that platforme; and suppose we should swear and subscribe the Old and New Testament translated into our vulgar Language; we doe not sweare to the translation, characters, and humane expression; but to the matter contained in the translation; and that because Iehovah our Lord hath spoken it in his Word. And if this be a good argument why we cannot sweare a platforme, then should none sweare a covenant at all, or make any holy vow, but those who understand the originall Languages in Hebrew and Greeke; and yet the characters and imprinting is humane even in the original, so all religious covenants and oathes should be unlawfull.
4. Argum. What a Church or person is to suffer for, or to believe, and obliged to render account of to every one that asketh account of us, that we may sweare, and seale with our hands, because what we are to suffer death for, and the losse of temporall life, for which we owe a reckoning to God by vertue of the …ixt Commandement, that is a matter of truth which we professe before God and men, and our dying for the truth, is a sort of reall oath, that we are before God professing that truth, is to be preferred to our life.
But we are to suffer (if God call us) even death for the true Religion, Revel. 2. 13. Act. 7. 57, 58. Luk. 21. 15 16. Phil. 1. 20, 21. …nd the truth; and we are obliged to believe, and to give account thereof before all men, and a reason of our faith and hope, 1 Pet: …, 15. Ergo, we may sweare it.
Argum. 5. If an oath to the true Religion, and forme of wholesome Doctine, be a speciall remedy against back…iding, and a meane to keepe off false and heretical doctrine; then is such an oath lawfull: but the former is true▪ Ergo; The Proposition is cleare; Gods people say, Nehem. 9. 38. Because of all this; that is, because they had done wickedly, and were tempted still to doe more, therefore they write and seale a Covenant; and if false teachers teach, Circumcision must be if we… would be saved, then the Church may, according to Acts 15. condem…e that false doctrine by the VVord of God, and set downe Canons which the Churches are to observe; and what they are to observe as warranted by Gods VVord, layeth on bands upon the Conscience, and what layeth on such a band, that wee may binde our selves, by oath, to performe, it being a speciall remedy lawfull against backsliding from the truth.
6. Arg. Our brethren have their grounds and reasons against the swearing of confession common to them, with the Arminians and Socinians, and their Arguments are all one; for aRemonst. in scrip. Synodicis pag. 81.Arminians censure the Belgick confession and the Pala…ines Catechisme, and propound thirteene questions against it, as the third question is, An quaecunque dogmata in confessione & Cat… chisme tractantur talia sunt, ut cuilibet Christiano ad salutem creditu necessaria sint. And their seventh question is, If such confessions may be called secundaria fidei norma; a secundary rule of faith: also all Confessions, say they, bRemonst. in presat. … Declarat. suam Confessiones co fine editae, non ut authores earum, testatum facerent quid sit credendum sed quid ipsi crederent.declare That Confessions serve not to teach what we ought to beleeve, but what the Authors of these Confessions did beleeve. Hence they reject all the determinations of the Orthodox Councels, condemning the heresies of Arrius, Eutiches, Macedonius, Apollinaris, Sabelli…, Samosate…us, Pelagius, and all the Oxthodox Confessions of the reformed Churches. Secondly, also upon these grounds they alledge in their Apologie cApolog. Rem…str. fol. 6.There be few things to be beleeves, that every sect may be the true Church, so they beleeve some few Articles not controverted amongst Christians, such as these, Th… there is a God, and that the Word of God is true, &c. Thirdly, they will not condemne the Macedonians, Arrians, Anti-trinitar…, Pelagians, or others, of fundamentall herefies. Fourthly, that one Church of Christians may be made up of Papists, Protestants, Anabaptists, Macedonians, Sabellians, &c. and all sects so they leade a good life, according to the few Articles necessary to salvation, may be saved, and all may be saved of any sect or Religion. Fifthly, that to sweare Declarations, Confessions, Canons of Orthodox Councels, is to take away the liberty of prophesying and growing in the knowledge of the Word of God, and the praying for grace and light of the holy Spirit for the right meaning of Gods Word. Sixthly, that Athanasius spake amisse, when he said of the Creed, that it was to be beleeved of every one who is to bee saved, foreign, and the same is the doctrine of the Socinians, who doe in all these oppose all Confessions of Faith, and all Orthodox Decisions, Canons, and determinations of Sinods. So aSocinus Respon. & Resp. & Volani pag. 2 22.Socinus rejecteth all Synods, all Confessions and Decisions even of the Church universall. So bSmalcius refut. lib. de error. Arr. au. 1. c. 1. f. 6.Smalcius cal…eth it a rejecting of the Word of God. And cNicolaid. in resut. tract. de Ecclesia c. 9. pag. 75.Theol. Nico…aides saith, That it is enough to know things absolutely necessary for salvation; and that the Churches determination cannot remove errours and heresies.
Our brethens first Argument against a Nationall Covenant …, dQuest. …8…If the doctrine contained in your platforme of Confession …warve from the Scriptures, then the imposing thereof is so farre unlawfull; if the doctrine be according to Scripture, the platforme is …eedlesse, the Scripture being sufficient.
Ans. 1. This is the argument of Arminians, Episcopius saith, eEpisc…pius disp. 32. thes. 2.and expresly fSmalcius loc. cit.Smalcius, Qui vnlt sensum scripturae ab il…s (confessionibus) peti, tacitè deserit scripta Apostolica, & traditiones humanas commendat. And therefore such decisions are …ay the gRemonst. Apol. f. 29.Remonstrantes) Pestes Ecclesiarum & regni An…christi, idest, tyrannidis fulcra & tibicines. Secondly, this Ar…ument may be as well propounded against the preaching of the Word, all printed Sermons, Commentaries, and interpretation of Scripture, as against a Confession: For if the doctrine in Ser…ons bee not agreeable to Scripture, then in so farre as Ministers commend and command it to their hearers, it is unlawf…ll; if it be agreeable to the Scripture, it is needlesse, the Scriptures (saith the Socinian Smalcius) are sufficient.
Our brethren answer, Preaching is an ordinance of God, but a …atforme of confession is not an ordinance of God.
Answ. A platforme, as it is conceived, in such a stile, me…hod, and characters, and words, is a humane ordinance, Tali …rie & ordine, and so is preaching; but we sweare to no plat…orme in that consideration; but a platforme according to the truth contained in it, in which sense onelyonly it is sworne unto, is the Word of God, as are systemes of Divinity, …ermons printed and Preached, and so though preaching be an Ordinanced God, as it is, Rom. 10. 14. yet according to the words, expression, dialect method, or doctrine, it is an humane ordinance; and so the Argument is against preaching as against our platforme.
Our Brethrens second Argument is▪ The Platforme abridgeth Christian liberty, to try all things, and so though it be some means of unity, yet it is a dangerous hinderance of some verity, binding men to rest upon their former apprehensions, and knowledge, without libery to better their judgements.
Ans. 1. This in stile of language and truth of words is the very argument of Arminian…. So in their aRemonstrant. apol. Hoc itaque fundamento se…el … j…cto, semper in Ecclesia Christi sarta tecta man…it libertas (… …andi) quâ sine periculo in formulas islas (…d est fidei cōfessiones) inquirere, iisque sine periculo contradicere licebit.Preface, and in their bApol. Remonst. s 7. Theologiae ipsius ani ma suffocatur atque eliditur, ubi decisiones sunt, quibus constanter sirmiterque haerendum esl.Apology it selfe they say. All liberty of prophecing and disputing against the Orthodox faith is taken away, if men be tied and obliged to decisions and confessions of Churches, and Synods. Yea to make an end of controversies (saith cEpiscop. disp. 32. Thes. 11. li…i …m sinem facere circa Religionis capita (per confessones & cavones synodicos) aliter quam persuadendo, est tyrannidem invehere in Ecclesiam, l. C. Et libertiu… conscientiarum si non omnino toll…re, saltem vehementer astringere & ligare.Episcopius) otherwayes then by perswading, is to bring a tyranny into the Church of Jesus Christ, and wonderfully to bind, if not to take away liberty of consciences; So in their Apology they say, confessions and decisions of Synods imposed by Oath, and to be firmely believed ar… contrary to the prayers of Saints, where they pray, that God would teach them his starutes, and reveale his Law and Testimonies … them, and open their Eyes to behold the wonders of Gods Law. But the truth is, though these of Berea did well to try Pauls Doctrine, if it was consonant to the Scriptures, or not. Yet Pauls Doctrine was the determination apostolick of Gods Spirit, to the which they were firmely to adhere, and their judgements are to be bettered, in graduali revelatione creditorum, … revelatione plurium credendorum, in cleare revelation of things revealed. For so the children of God are to grow in grace, and in the knowledge of our Lord and Saviour, 2 Pet. 3. 14. After Christ is once revealed: but not in believing in a new Christ, or in believing of poynts contrary to the confession of faith.
The Argument presupposeth the Doctrine of the Arminians, that there be a number of points in our confession, of which we have no certainty of faith, that they are Gods truth, but are things controverted, and, being not fundamentall poynts, may be holden, or we may forsake them, as false, after better information. Which indeed maketh our faith of Gods Word, …o full perswasion, but as the learned professors of Leyden dCensure declar▪ profess, Leyd. in praefa. Fides …orari…, vel menstrua stc erit.say, a faith of an houre, or a month, or a yeare, which we may …ast away, the next yeare. And this is to deny all confessions and points of truth, with pretence that the Spirit hath revealed new truth: but how are these new revealed truths (the Revelation whereof wee obtaine by prayer) rather workes of the spirit of truth; then the former poynts which wee retract? No man by this can be rooted and built in the faith, of any thing, except in the faith of things simply fundamentall. By which meanes all poynts at least many of them betwixt us and Papists, Arminia…, Macedonians, Sabellians, Arrians, Anabap…tiste, are matters reconcileable; and either side may be holden, without hazard of salvation. Neither is this definition of confessions any tyranny. Because confessions are to be believed, in so far, as they are agreable to Gods Word, and lay upon us an obligation secondary onelyonly, yet are they not so loose, as that we may leap from poynts of faith, and make the doctrine of faith arena gladiatoria a fencing field for Gamesters and Fencers. The materiall object of our faith, and the secondary ground and foundation thereof, may be very well, and is, Gods Word; primary is preaching, confessions, Creeds, Symbols, which are not serie & ordine Scripturae: and yet have wee certainty of Divine faith in these things, because the formall object is, because God so saith in hi… Scripture, and wee believe these with certainty of Divine Faith, under this reduplication, because the Lord hath spoken these quoad sensum, in true meaning, though not in illâ scrie & ordine; But more of this hereafter.