Essay Towards Brotherly Peace and Union, Essay · Chapter 1

Essay Towards Brotherly Peace and Union · Essay · Chapter 1

p. 1CHAP. I. Of the matter of a Church under the New Teſtament, and who are fit to be Church-members.

Queſtion. I.

WHat is the matter of a Church now in the New Teſtament?

Anſw. The Church of the Old Teſtament conſiſted of no other matter, than of ſuch as profeſſed the faith of the God of Iſrael, and of their ſeed; and the Church of the New Teſtament conſiſteth of the like. Mr. Cotton of Infant Baptiſm, page. 132. line 11, 12.

Queſt. 2. Who then may be admitted, or accounted members of the Church in the New Teſtament, and who not?

Anſw. The ignorant, perſons that are groſly ignorant of the p. 2firſt principles and foundations of Religion, are not to be received members into the Church; or if born in the Church, yet ſo continuing in their ignorance to their ripe age, are not to be confirmed members, That is, they are not to be admitted to the ſeal of the Lords Supper, and ſo are not to be admitted to other rights of a Church-member, as election of officers, admiſſion of members, cenſure of offenders, &c. Mr. Cotton, Holineſs of Church-members, pag. 19. line 32.

2. Atheiſts, Witches, Papiſts, and all Hereticks, who either deny the faith, or profeſs a falſe faith againſt the foundation of Chriſtian Religion, they are not to be received members into the Church, without reformation and repentance. Pag. 20. l. 4.

3. Notorious perſons, ſcandalous for any groſs crime, as Idolatry, Adultery, Fornication, Drunkenneſs, Oppreſſion, Perjury, Profaneneſs, Lying, are not to be received into the Church, or not continued in it. Ibi. pag. 20. line 11.

Queſt. 3. Yea, but if a man be not tru…ly converted and regenerate, is not that enough to make him uncapable of Church-memberſhip, though he b… neither groſly ignorant, nor notoriouſly ſcandalous?

Anſw. Irregeneration alone doth not keep any from Church fellowship,Mr. Cotton. unleſs it be accompanied with ſuch fruits as are openly ſcandalous, and do convincingly manifeſt unregeneration; as groſs ignorance, palpable hypocriſie or ſuch like ſpiritual wickedneſſes. Mr. Cotton, Holineſs of Church-members, p. 92. line 35. And therefore though it be comfortable and deſireable in the admiſſion of members into the Church, when the whole Church and all the members thereof are ſatisfied in the ſincerity of the regeneration of ſuch who are to be received, eſpecially in the firſt planting or gathering of Churches: yet neither in judgement nor in practice do we ſuſpend their admiſſion, till we be convinced in our conſciences of the certain and unfallible ſignes of their regeneration. Mr. Cotton, holineſſe of Church members, p. 2. line ult. And as for that the Members ſhould at ſeveral times in ſeveral companies repair to thoſe that are to be admitted to examine the time and manner of their conversion; I am afraid it is a preſumed kind of liberty, which wants precept and example for any thing that ever appeared to me in the Scripture. Mr. Hooker Survey of Diſcipline, part 3. page 5.

p. 3Object. 1. But is it not ſaid, John 3.3, 5. except a man be born again of water and of the Holy Ghoſt, he cannot enter into the kingdom of heaven; therefore he cannot be admitted into the Church (for that is the kingdom of heaven) except he be regenerate.

Anſw. By the kingdom of heaven there is meant, not the Church of God, but the ſtate of glory. Mr. Cotton of Infant Baptiſm, pag. 139. line 2.

Object. 2. But it is ſpoken of the new Hieruſalem, Rev. 21.27. which is the Goſpel-Church, that no unclean thing ſhall enter thereinto; therefore no unregenerate perſon ought to be admitted into the Church.

Anſw. That text is a part of the deſcription of the pure Church of the Jews after their laſt converſion called the new Hieruſalem, by the condition of ſuch Proſelites as from among the Nations ſhall enter into fellowſhip with them; they ſhall not be prophane perſons, corrupters and defilers of others, nor makers of images, which are abominations and lyes: and that the deſcription agreeth to infants (though unregenerate) as well as to others. Mr. Cotton of Infant bapt. p. 133. l. 24.

Queſt. 4. But is there not more required to Church-memberſhip, then that a man be neither ignorant nor ſcandalous? Is there not poſitive holineſſe required? why elſe are the members of the Churches in the New Teſtament, ſo frequently called Saints?

Anſw. Saints by external calling as diſtinct from Saints by internal calling, are the true matter of the viſible Church. Mr. Hookers Survey of diſcipline, part 1. pag. 21. line 28.

Queſt. 5. Who then are Saints by external calling?

Anſw. There are three ſorts of holineſs; one by imputation from Chriſt; a ſecond by regeneration from the ſpirit; a third by ſeparation to God and his worſhip, and to participation of the Ordinances through the Covenant; many enjoy this laſt holineſs though they do not enjoy the two former. Mr. Cotton of infant baptiſme, p. 125. line 1. And they may be holy by covenant, who are not yet holy by the ſpirit of regeneration. Ibid. pag. 67. line 30. and they w ho believe with temporary or hiſtorical faith onelyonly, may be holy by covenant. Ibid. line 28. And the covenant of grace is holy, becauſe it gives p. 4right to holy priviledges, and denominates them holy, whether perſons, families, or Nations, nations holy by covenant, therefore Churches, thoſe whom God calls to ſuch covenant with himſelf. Mr. Cotton of infant bapt. for it ſeparates them from other people, and ſets them apart to the Lord, and his holy worſhip, as it is Deut. 7.6, 7, 8. Ibid. pag. 111. line 11.

Queſt. 6. But can any be ſaid to be in or belong unto the covenant of grace, but thoſe that are in the ſtate of grace?

Anſw. There is a twofold ſtate of grace; one adherent, which ſome not unfitly call federal grace, ſanctifying to the purifying of the fleſh, Heb 9.13. the other inherent, ſanctifying the inward man. And of this there are two ſorts, one whereby perſons in covenant are ſanctifyed by common graces which makes them ſerviceable and uſeful in their callings (as Judas, Demas, and ſuch like hypocrites; and according to this fence may we not ſay Saint Saul, Saint Demas, Saint Judas? and that the Church made up of ſuch as theſe, is a Church of Saints?) The other whereby perſons in covenant are ſanctified unto union and communion with Chriſt. Mr. Cotton of infant baptiſme p. 43. l. 16. Now though all that are in the Church be not ſanctified and in the ſtate of grace in this laſt and ſtricteſt fence, yet in the two former they may.

Queſt. 7. But ſeeing faith is the condition of the covenant, are not all who believe not excluded from the covenant? and muſt they not firſt come to faith before they can come to the Covenant?

Anſw. 1. There is no place proves all are excluded from the outward diſpenſation of the Covenant, but Believers onelyonly, Mr. Cotton of infant baptiſm p. 58. l. 12. If the covenant were onelyonly to them that believe, then the faith whereby we believe, is not given to any by the covenant. Ibid. p. 62. l. 3. If the Church conſiſts onelyonly of real Saints; then real ſanctifying grace is never given to any in the Churchy but alwayes in the world.

2. It is not firſt faith, and then to the covenant; but firſt the covenant, and then faith written and wrought in the heart by the ſpirit to fulfill the covenant. Mr. Cotton f infant baptiſme, page. 54. line 38.

p. 5Queſt. 8. But is not mens conſent to and acceptance of the covenant, neceſſary to the bringing them into covenant?

Anſw. Gods appointment makes a covenant, whether the creature aſſent to the agreement or no. Mr. Cotton of infant baptiſme, pag. 64. line 35.

Queſt. 9. But yet men muſt have faith before they can be in covenant, muſt they not?

Anſw. The children of the faithful are not firſt converted, and ſo come under the Covenant; but firſt under the Covenant, and ſo come to be converted. Mr. Cotton of Infant Bapt. page 29. line 7. God did eſtabliſh his Covenant with Iſaac, Gen. 17.21. yet it doth not appear that Iſaac had any faith then, much leſſe was. it viſible. Idem. page 33. line penultima.

The Apoſtle expounds the Covenant, as given not only to them who are converted, and ſo brought on to believe, but to them who yet want faith and converſion; Acts 3.25, 26. Mr. Cotton of Infant Bapt. page 34. line 16.

Queſt. 10. But is not the admitting of ſuch, who have no true faith nor ſaving grace, to be Church-Members, and to have right to the Covenant; is it not a diſhonour to God and Jeſus Christ? Doth it not make Christ the head of an heterogeneal body, and to have members unſutable to himſelf, a living head and dead members? ſurely Christ will admit of no ſuch members; Will any man admit of dead branches to be ſet in his Vineyard?

Anſw. 1. It is true, the Church which is the myſtical body of Chriſt, ought to be ſutable to Chriſt her head, and ſo ſhe is many times, but not alwayes every Member, yea, very ſeldome every Member, if at any time. Mr. Cotton of Infant Bapt. page 102. line 36.

It is utterly untrue to ſay that Chriſt admits not of any dead Plants to be ſet in his Vineyard; or that he takes not to himſelf a compounded body of living and dead Members, or that the Church of God is not a mixed company, &c. Ibid. line 14.

2. Though no man will admit of dead Plants to be ſet in his Vineyard, or grafted in his ſtock, yet many Plants that are grafted and ſet may prove dead. Men indeed will not admit p. 6dead Plants to be grafted or ſet, becauſe they know not what to do with them when they are dead: But if dead Plants after they are grafted, would grow either to be fruitful, or if not fruitful, good fire-wood, it would be no bad husbandry to ſet and graft dead Plants. And ſo it is here, God thinks it no bad huſbandry in him to admit dead Plants to be ſet, and grow in his Vineyard; and if they grow fruitful, well; if not, to tolerate them there till they grow up to fulfill their iniquity, as he did the Jews, Matth. 23.32. becauſe he knows then how to illuſtrate the glory of his juſtice, in caſting them into the fire of hell, John 15.6. Matth. 3.10. Idem, page 101. line 31.

3. Dead perſons if in Covenant, are alive to God, Luke 20.77, 38. And though a twig cannot receive life from the ſtock, unleſſe it bring life with it before it be engraffed, yet Chriſt can give life to dead branches that are put to him, as well as the dead Corps of Eliſha could give life to the dead man caſt into his grave, 2 Kings 13.21. Idem, page 150. line 13, &c.

Queſt. 11. But will Chriſt being ſpiritual, endure a natural wife?

Anſw. To ſay he will not, were to charge Chriſt himſelf with folly and with indignity offered to himſelf, that he being ſpiritual, ſhould take ſo many thouſand Infants into Covenant with him, who for the moſt part are natural; for one that is born of the Spirit, there are twenty born of the fleſh. Mr. Cotton of Infant Bapt. page 160. line 14.

Beſides, though Chriſt by taking a company to be a Church unto himſelf, doth enter into a Marriage-Covenant with them, yet not into Marriage-Covenant with each Member at firſt. Ibid. line 20.

Queſt. 12. May any man be admitted a Member of the Church, but upon profeſſion of his faith?

Anſw. Profeſſion of faith and repentance is required from Converts of grown years, whether Jews or Pagans. Mr. Cotton of Infant Bapt. page 154. line 12. But as for thoſe that are born within the Church, and have been baptized in their infancy, Baptiſme is a Sacrament ſealing unto them, as other ſpiritual benefits, ſo their initiation into Church-memberſhip. Mr. Cotton, Holineſſe of Church Members, page 96. line 27.

p. 7Queſt. 13. But ſeeing ſome are to be admitted upon profeſſion of faith, and you ſaid before that a man may be a Church Member and in Covenant, that hath but a temporary or hiſtorical faith; if you put ſuch a man upon the profeſſion of his faith, do you not cauſe him to diſſemble and lye, and play the hypocrite?

Anſw. True or falſe profeſſion may be attended either in reſpect of the doctrine of faith profeſſe…, or in reſpect of the grace of faith profeſſing it, if the profeſſion of the doctrine of faith be true, though the grace of fa…th in the profe …or of it be uncertain. Or it may be hypocritical and falſe, yet we dare not deny the nature and power of a Church to ſuch. As the Church judgeth not of hidden crimes, ſo neither doth the faithful Judge, of the Churches by their hidden hypocriſie, but by their open ſcandals in doctrine or life. God would have his people live without anxious perplexity, as in marriage, 1 Cor. 7.32. ſo in every ſociety. It were an inextricable perplexity to ſuſpend the eſſence and validity of Churches and Church Adminiſtrations upon the hidden ſincerity of Churches, and Church-Officers or Members. Mr. Cottons way of the Churches cleared, part 2. page 40. line 20.

Doctor Ames makes it moſt probable that there is no particular Church wherein the profeſſion of the true faith doth take place, but there are ſome found that are true believers in the ſame place. Ibid. page 91. line 2.

Queſt. 14. But is it not a dangerous thing to account wicked men and hypocrites Church Members, and in Covenant? Doth it not harden them in their ſinnes, and make them promiſe themſelves life in the way they are in, and keep them from returning from their evil wayes?

Anſw. We do not promiſe life to any by the Covenant, unleſſe they be Elect; and becauſe though they be Elect, yet that is unknown to them, and till they repent and believe, we tell them they cannot partake in the ſaving benefits of the Covenant till they be regenerate, and quickned by the Spirit, as Chriſt told Nicodemus. Mr. Cotton of Infant Bapt. page 33. line 25.

Queſt. 15. But God approves and receives none but believers, Heb. 11.6. Without faith k is impoſſible to pleaſe p. 8God; and how can the Church approve or receive any whom God doth not approve and receive?

Anſw. 1. That text, Heb. 11.6. ſhews that no man can be accepted of God without faith; but not that God cannot receive any into outward fellowship of the Covenant without faith. Mr. Cotton of Infant Baptiſme. page 57. line 31.

2. God may approve a man to be admitted into the Covenant, whoſe perſon he approves not. Mr. Cotton, Infant Bapt. page 66. line 39.

3. For it is one thing for the Word of God to approve men to be in Covenant, another thing to approve them in the Covenant. God he did never approve Saul nor Jehu in their Kingdome, yet he approved both ſhould be admitted to their Kingdome. Mr. Cotton of Infant Bapt. page 68. line 19.

Object. But is it not ſaid, John 4. that God ſeeketh ſuch to worſhip him, as worſhip him in Spirit and truth? therefore none but ſuch may be admitted to the Ordinances of God. And is it not ſaid, Acts 2.47. the Lord added to the Church daily ſuch as ſhould be ſaved, or ſaved men, as ſome tranſlate it? therefore none but ſuch as are in the ſtate of grace and ſalvation, ſhould be added to the Church.

Anſw. It is ſaid God ſeeketh ſuch to worſhip him, as worſhip him in Spirit and in truth; but it is not ſaid God findeth ſuch in every Church. Mr. Cotton of Infant Baptiſme. page 103. line 35. Much leſſe none but ſuch.

2. It is ſaid, Acts 2. The Lord added to the Church daily ſuch as ſhould be ſaved; but it is not ſaid he added none other: Were not Ananias and Sapphyra added to the Church, and Simon Magus alſo, who yet for ought appears, were none of them ſaved? Mr. Cotton of Infant Bapt. page 67. line 35.

Object. But as none inviſibly before God are by him approved at all to have right to any priviledges of grace, but only as he looketh upon them in his Sonne: No more are there any before man viſibly to be approved of, ſo as to have right to the ſame, but as they appear to be in Chriſt by ſome effect of faith declaring the ſame.

p. 9Anſw. If you mean by grace, ſaving grace, it is true, none have right to any priviledge of ſaving grace,Mr. Cotton. but as God looks at them in his Son, either by faith or by election unto faith; if you mean by grace the outward diſpenſation of the covenant of grace and of the ſeal thereof, it is true none have right to any priviledge of the covenant or the ſeal of it, but as they are in Chriſt, either by faith or by election unto faith, or by the fellowſhip with the Church, whereof Chriſt is the head; in which reſpect all the members of the Church and their ſeed are in Chriſt, as branches in the vine or olive, and may be cut off for want of faith to make them fruitful in him. Mr. Cotton of infant bapt. p. 55. l. 28, &c.

2. But when you ſay none have right to the covenant or the external priviledges thereof, but as they appear to be in Chriſt by ſome effect of faith declaring the ſame, that you cannot make good from Scripture-light. Mr. Cotton of infant bapt. p. 56. l. 1, &c.

Hitherto of Church matter and Church-members. Now out of this that hath been ſpoken, I draw theſe plain poſitions with ſome inferences.

1. The Church of the old Teſtament and new do not differ one from another in the qualification of their matter and members. See the anſwer to the firſt queſtion. Therefore the Church of the old Teſtament conſiſted of viſible Saints as well as the Church of the new.

2. Sole want of grace doth not make a man uncapable of Church-memberſhip, unleſs ignorance and ſcandal do accompany it. See the anſwer to the ſecond and third queſtion. Therefore no man may be denyed memberſhip, becauſe it doth not appear to the Church in the beſt judgement of charity and diſcretion thar he hath true ſaving grace.

3. The members of the viſible Church are Saints in reſpect of outward calling, not inward inherent grace. See anſwer to the four th queſtion.

4. The holineſs from which the members of the viſible Church are denominated Saints, is not by imputation or regeneration, p. 10but by ſeparation to God and his worſhip. See anſw. to queſt. 5. According to which Saul and Judas, and Demas may be denominated Saints. See anſw. to queſt. 6. Therefore all aſſemblies of people thus ſet apart to the worſhip of God, are Churches of Saints, and one Church may not ſay unto another, ſtand apart from me, for I am holyer then thou.

5. The covenant of grace ſeparates men and women from other people, ſets them apart to the Lord and his holy worſhip, gives them right to holy priviledges, denominates them holy, or Saints. See the anſwer to the fifth queſtion. Therefore the covenant of grace (and not any other) conſtitutes the Church and gives Church memberſhip.

6. Neither faith nor conſent to the covenant is neceſſary to the bringing of men outwardly into covenant. See the anſwer to queſt. 7, 8. Therefore an explicite conſent is not required to the conſtituting of a Church.

7. The covenant of grace is applied to men, not onelyonly becauſe they have faith and are converted, but that they may have faith and be converted. See anſwer to queſtion 7. and 9. Therefore by a like reaſon men are to be admitted members of the Church, not onelyonly becauſe they have faith and are converted, but that they may have faith and be converted; for the Church and the covenant are commenſurate.

8. Though Chriſt be a living head, yet he counts it no diſhonor to him to admit of dead members in his Church, which is his myſtical body, as knowing how to glorifie himſelf in or by dead members. See anſwer to queſt. 10. And though Chriſt be ſpiritual, yet he doth not deſpiſe to take into covenant with himſelf thoſe that are but natural. See the anſwer to the 11. queſt. Therefore they arrogate to themſelves to be wiſer and holyer then Chriſt himſelf, who deſpiſe and depart from Church aſſemblies and communion, becauſe of the mixture of thoſe which are not ſpiritual and have nor the life of grace.

9. Chriſt though he be married to the Church, is not preſently married to every member of the Church. See anſwer to queſtion 11.

10. Profeſſion of faith in order to admiſſion unto Church-memberſhip is onelyonly required of thoſe that from Judaiſm and p. 11Paganiſm are converted unto Chriſt, and not from ſuch as being born in the Church are admitted in their infancy; for their baptiſm ſeals to them their initiation into Church-memberſhip. See anſwer to queſtion 12. Therefore it is an injury done to any that have been baptized in their infancy, to deny them admiſſion into the Church, unleſſe they make a profeſſion of their faith, and that before the whole Church.

11. It is not the grace of faith, but the doctrine of faith, the profeſſion whereof is required in Church-members. See anſwer to queſtion 13. Therefore it is irregular to put people upon the relation of the time and manner of their converſion.

12. It were an inextricable perplexity to ſuſpend the eſſence and validity of Churches and Church adminiſtrations upon the hidden ſincerity of Churches, Church Officers, or members. See anſwer to queſtion 13. Therefore they make deſperate ſnares for their conſciences and the conſciences of others, that ſay none may be Officers or members of a Church, but ſuch as are really converted ones.

13. God approved Saul and Jehu to be admitted to their kingdom, though he did not approve their perſons or way of adminiſtring their kingdom. See the anſwer to queſtion 15. So (by a parity of reaſon we may conclude that) God approves ſome men to be admitted officers or members of the Church, whoſe perſons and wayes he doth not approve.

14. It cannot be made good by Scripture-light, that none have right to the covenant and external priviledges thereof, but as they appear to be in Chriſt by ſome effect of faith declaring the ſame. See anſwer to the last queſtion. Therefore to reject any for want of evidence of faith, is not warrantable by the word.