that Distinction I do not I say distribute One Thing into its Two Parts or Adjuncts but I distribute One Word or Homonymous Term into Two Things signified by it To be Vnited to Christ by his Spirit so as to Have Him a Head of Influences to me for Spiritual Life and Salvation is One Thing and to be of the number of Those who are brought under his Positive Institutions and Subject themselves to his Officers for the proper End and so Have Him as a Political Head only for External Government though it be in order to bring them on to Saving Grace and into the Mystical Church also is Another If I speak of the Seed of Abraham To be his Seed by Birth is One Thing and to be his Seed by Faith is Another It is One Thing to be an Outward Jew or a Jew by Nature and Circumcision in the Flesh and it is Another to be an Inward Jew by Circumcision in the Spirit by Grace and Keeping the Commandments of God And what a Distribution then is this Why It is Distributio Homonymi sive Equivocantis in Equivocata And the Distribution of a Genus into its Species of a Whole into its Parts of a Subject into its Adjuncts being as I count Distributiones Vnivoci This can be none of those Three Here is Idem Nomen the same Word or Term CHVRCH but Nominis Ratio Diversa the Reason of the Denomination the Conceptus Objectivus not the Same When there is One Name then there are Two Things The Things are diverse and disparate but not Two Species of One Genus or Two Parts of One Integrum or Two Accidents of One Subject there is no need of That The Political Body is One Society and the Mystical Body is One Society Both are headed by One Christ Both are Catholick and Both are One and One Person may be a Member of Both but Both are not the Same It is not a Distribution of an Integrum into its diverse Sorts of Members as I have been formerly apt to think because the Coetus then must be One when That Coetus which consists of the Regenerate and Vnregenerate and That which consists of the Regenerate Only cannot be One and the Same Coetus but Two Especially when there may be Some who are Members of the Church Mystical as being already in a State of Salvation and not yet Admitted into the Congregate or Political Body either Vniversal or Particular for so I use these Terms Act. 10.4 22 35. Rom. 2.26 27. as well as Many who are Members of a Christian Congregation but Foreigners to the Assembly of Heaven It is not a Distribution of a Subject into its Adjuncts for the same Reason which yet our Divines intend by their Terms Visible and Invisible already noted The Church which is Christ's Church is that One Mystical Body of the Elect and Regenerate only according to them distinguished into a double Respect or Consideration thereof as Invisibly or Visibly such that is as Men be Indeed or in Appearance Members of it A goodly Distribution As if we should divide Man in Specie into its Singulars Plato Socrates Paul John and the Pictures of Men when the Picture of a Man is No Man and a Visible Member No Member that is a dividing a Church-Member or Church into one that is One and into one that is None Besides that this is a Conception as before intimated that makes the Apostle understand by the Outward Jew when he distinguishes them Rom. 2. to be the Inward One according to Appearance one that appears to be an Inward One or a Jew only Putativè secundum apparentiam as they speak when nothing is more contrary to his Mind who means undoubtedly a Jew by Nature as Gal. 2. one of Abraham's Seed according to the Flesh Born a Jew and thereby having a Right to Circumcision and the Consequences of it The Formal Reason giving Being and Relation to One Church is distinct and different quite from That which Constituteth and giveth Relation to the Other I am nevertheless afraid to say likewise That it is a Distribution of a Genus into its Species because the making Two Churches specifically distinct under One Vnivocum Vnivocans will be Absonant I doubt to the General Ear though if any will make the Coetus Vocatorum the Number of the Called in Genere to be divided into the Number of the Called Effectually and of the Externally Called and then divide these as the Species into their Singulars Peter Paul Regenerate Judas Simon Unregenerate I shall be far from falling out with them who must rather declare That if they can make it good they have won our CAVSE For my part I am only pretty sure methinks of This that the term CHVRCH is Homonymous and so long as I go no farther than I do I seem to my self the more safe For thus much appears The Inward Jew hath another Relation to God than the Outward in regard to which the Outward Jew is said to be No Jew that is None as so meant when in regard to that Relation which is common to Both he was a Jew the true proper Jew and the Other but Metaphorically so having the same Priviledges thereof equal with the Other It is One thing to have One of these Relations and to have the Other is Another and the Societies to which they relate therefore are not the Same To be Called is One thing to be Elected Another The Mystical Church is the Number of the Spiritual Seed Inward Jew or Christian or of the Elect The Political Church is the Number of the Called To speak yet more exactly There is the Kingdom of Christ and there are Some Persons among them whom He Chooses to give his Special Grace and Spirit unto and thereby to make them One with Himself in another or stricter manner than the rest These Select or Elect Persons are sometimes called the Church and sometimes this whole Kingdom is called the Church This Kingdom is Vniversal or Catholick because it is over the World These Elect are Catholick because scattered here and there every where in it This Kingdom is One because they are All under One Head and Government and have One Faith and One Baptism Ephes 4.5 These Elect are One because united into a Mystical Body even so as to be said One Christ 1 Cor. 12.12 If Divines had used to distinguish these Two Things by Two Words and called the One Christ's Kingdom and the Other the Church the Matter would have been more easie But when they are Both called the Church I am forced to distinguish the word Church and tell That I understand by it Christ's Kingdom that which is called the Kingdom of God the Kingdom of Heaven in the Gospel Matth. 13.44 Mar. 4.26 Act. 20.25 And if it appear that Vnregenerate Men are of This Kingdom Matth. 8.12 it is all one to me as to say They are of the Church Unto Christ's Kingdom certainly
which though One Assembly at first they were to encrease into Many as they are now at this Day making up that one Church Insimae Speciei which can admit of no other under it but only several Congregations as Parts of it that can themselves be no Political Societies upon that Account These Men it must be confessed therefore do destroy the Parish Pastor and Church and their Opinion is to be opposed by us all Conformist and Non-Conformist espâ—cially when they take upon them to deliver the Judgment of the Church of England which in her Declaration of the Work or Office with which She Charges the Minister at his Ordination as well as otherwise does say enough for the Confutation of these Men. There are others then more temperate who hold thus only That Christ having instituted a Superiority and Inferiority in the Ministry and the Apostles and Evangelists ceasing in regard to the Extraordinary Part of their Office the sixed Bishop succâ—eds in thâ— Ordinary Part of it But as thâ— Elders or Pastors in Scripture-time had a Power conferred on them by their Ordination which they continued over their Congregations notwithstanding the over-ruling Authority of the Apostles and did exercise it when they interposed not or were prâ—sent with them So is the Superintendency of the Bishops their Successors now but Cumulative and not Destructive of the Government which the Minister hath over his Parish by vertue of Christ's Institution And these Men by such soft Words do quite turn the Edge of this Argument Of Those who hold Episcopacy to be only of Humane Right there are some that are ready to acknowledge and approve of it as Prudent and of Ecclesiastical Institution when they will in no wise endure it to be obtruded on us as Apostolical or of Divine Right for this Reason more especially because then it can never be alter'd whatsoever Occasion there be for it There are Others that though they cannot but acknowledge the Antiquity of Bishops as of Ecclesiastical Right yet are they not willing to receive them if they could help it but only being Establish't by the Supreme Power they submit to thâ—m And the Truth is so long as all Power Ecclesiastical or Civil which is but Human is subordinate to the Supreme Magistrate it is the King's Authority must be their chiefest Hold who if He please may put into their Hands the Executive Part of that Power Circa Sacra which belongs to Princes making it Coercive so far as He will and no Body I know could deny Obedience to them upon that Account when if they challenge any from the Authority of Christ there are many will be apt to think they owe them none Now to draw up to the Argument or this First Ground of the Separatist I must say first That true it is there are some by their Opinion Quantum in se do destroy the Pastoral Office of the Parish Minister but These are not to be accounted the Church of England or the Law but Innovators whosoever they be I must say then next That suppose we were mistaken and the Church and Law did or does Establish such an Episcopacy as this the Authority of Law in this Case and Church too is or were of no Force because the Authority of Christ must take place A Pastor and People Associated for carrying on the Worship of God and a Christian Life is a Church of Christ's Institution Such Associations are our Parishes Such Pastors also have Power though the Exercise be obstructed and they may exert it if they will and venture the Issue Such Churches I say again have nothing wanting in the Essentials of true Churches and to Separate from them therefore without other Cause is Schism For Answer to the latter Ground which is the old stated Ground of Donatist and Brownist I have prepared this ensuing Discourse That our Churches are True Churches in opposition to or Answer of the first Ground Argument or Objection it hath been I must confess but the fresh Work of another Person and in such a piece of Impartiality and Self-denyal as is in my Opinion very engaging to the Church of England if She could acknowledge it for he hath removed all their just Offence and the Substance of it I think I have set down in this little Only I must add thus much more yet in his behalf That whereas the Dispute between him and his chief Opposer lies in this Point Whether it be lawful to Communicate with the Parish Assemblies as by Law required I must say That the Question thus proposed includes a Fallacy in it which is the Fallacy plurium Interrogationum as we call it The only Enquiry should be Whether we may go to Church the Law requiring it The word As As by Law required includes I say another or farther Interrogation which is not needful to be Answered and therefore is Fallacious which I put in as a Suppletory to what that worthy good Man hath omitted The Law requires that we go to our Parish Church whether as to a Part only of the Diocesan or as to a True Particular Church agreeable to Christ's Appointment is a Matter of Contention which is Needless and may be Endless It is enough that it is lawful for us to go to Church There is this Difference between the Law of Man and God's That when our Obedience to Him must not only be in the Matter but in the Manner of his Commands to be accâ—ptable to Him If the thing which the Law of Man requires be but in the Matter done and may be done there is no more comes into Examination That our Churches are True Churches in answer of or opposition to the Second Ground I do make the Work de Industria of these Sheets that is I do make it My Work because indeed it can never be that Worthier Man 's seeing the Way he hath gone hitherto which because Common they call Orthodox will never make any Work of it For let us try If we Answer hereunto That the Church of Christ does indeed consist only of the Sound Bâ—liever or Regenerate Persons but the Church as Visible that is which appears the Church in Man's Account consists of the Vnregenerate also Or Those that are Members really and in the Sight of God are only Regenerate Believers but those are Members in our Esteem that profess themselves to be such Christians as the Regenerate tho' they be not the Argument then will come to this The Church as visible to use here for once the common Term in the common Sense is a number of Profâ—ssors This Profession must be of a Regenerate Saving Faith and of no less that we may believe the Professor to be such as is sit Matter for Christ's Church according to our Protestant Divines But in our Parish Churches there is no such Profession Therefore They are no True Churches This I say is the old and constant Foundation of the Separatist and who is there that goes the
First-Born which are enrolled in Heaven Heb. 12.23 the Church that is so washed in Christ's Blood as to be without Spot or Wrinkle which none are but those that enter into Glory Ephes 5.27 So we read of that Chain of the Apostle Whom he did Predestinate them he also Called and whom he Called them he also Justified and whom he Justified them he also Glorified Rom. 8.30 Nevertheless when the Scripture speaks of the Church to the Purpose which concerns us which is as it is that Corporation of Christians unto which the World is to be brought in by Preaching of the Gospel it must consist of Regenerate and Vnregenerate that is of Multitudes whereof the Elect are but few only The whole Body of the Israelites brought out of Egypt are expresly called the Church The Church in the Wilderness Act. 7.38 The whole Body of them Man Woman and Child enter into that Covenant which denominated them God's peculiar People Deut. 29.10 11 12 13. It is yet more significant with me that it was the Outward Jew and not the Inward only unto whom belong'd that Advantage which the Jew is accounted to have above the Gentile Rom. 3.1 that is the Advantage of the Oracles of God and consequently those Ordinances whereby that People were distinguished as by Tokens from other People There is the Mystical Church then and Congregate Church or Church Political It is not the Regenerate and Elect but the Congregate Church which according to the Contexture of this Discourse is and must be the immediate Recipient of the Outward Ordinances It is in regard to his Voluntary Government which I call Conventional that God did institute any or give any Laws at all but what are of Nature And those Persons who are the Subjects of that Government must be the Recipients of these Appointments Neither is it a Man's being Born again but his Willingness to come under this Government that is a Willingness to come in and joine with the Church that gives him title to the Institutions thereof This Priviledge of the Congregate Church is One thing and the Priviledge of the Regenerate or the Church Mystical is Another The External Ordinances are the Privilege of all Christians as they were of all the Jews the Outward Jew and Christian as well as the Inward unto whom they belong in opposition to the Gentile and Heathen But the Privilege of the Inward Christian and Mystical Church is not the Ordinances being common to them with the Vnregenerate but the saving Benefits of the Ordinances which I say is another Matter There is the General and Special Grace of the Gospel The Church of Christians in the first Notion of it should not be defined by the Participation of the Special but the General Grace of the Gospel And it is the Number of the Called into Christ's Kingdom or under the Conventional Government of God to the Participation of those Ordinances which He hath appointed as Means of Grace and Exercises of Piety by way of Advantage above others as the Jew is said to have above the Gentile in order to their obtaining or farthering their Eternal Salvation That there is the General Grace of God and of the Gospel as well as Special is received by Eminent Divines But how this General Grace accordingly is also to be defined I find not many that can tell That Christ died for All as for his Sheep and that God would have All to be saved as well as his Elect is express in Scripture But is this General Grace What if a Man Repent not and Believe not will God have such to be saved Not so certainly There is thus much more therefore must come into the Definition if they Repent if they Believe Christ hath died and God would have Christ to die for All so that if they Believe and Repent they shall be Saved Well! Is this the Definition then of General Grace No it is not this is not yet enough Dr. Twisse indeed and all Men grant This but it is short by Two Steps For as God is said to will all Men's Salvation so is He said that He would have all Men to Repent and come to the Knowledge of the Truth This then is also to be taken in But hath He given Christ to die for All that they may Repent By no means This would bring in Origen's Vniversal Grace that All at last must be Saved When God then is said to Will that any should Repent it must be understood without doubt as to the Means which He offers them for Repentance And thus does the Lord expostulate with his People What could I have done more for my Vineyard than I have done There is one Mr. Cottier a French Protestant seems to have studied this Point of General Grace more accurately than others who thus defines it Gratia Vniversalis est nobis actus liberrimus quo eligendo eos quos praecognovit simul alios respexit uti Creaturas suas Sathanae malignitate seductas quousque fas jura tulêre pari jure seu invitandos seu vocandos ad Dei cultum consequentiâ cultus Here is One Step farther then towards the Definition of Vniversal Grace That God does not only Will the Salvation of All in giving Christ to die for them upon condition but that He does also vouchsafe the Means to All so far as is meet for their Performance of that Condition The Other Step is To lay down the Specifical Difference it self wherein this Vniversal Grace does consist as it is distinguished from Special for without the Specifical Difference of any thing there can be no exact Definition I will therefore humbly offer this full Definition The Vniversal Grace of God is that free Act Love or Favour of his whereby together with his Elâ—cting some to be infallibly saved by Him He does respect all others as his Creatures with the Vouchsafement of the same Means of Salvation so far as Right and Equity requires Quousque fas jura tulère says that cautious Divine which I must therefore six and establish as that alone which is wanting to compleat the Definition and that is so far as they will Behold When there are no Means of Salvation which God does vouchsafe his Elect but He vouchsafes the same to the Non-Elect and so to All according to the State they are in if or as they will who can deny this Grace to be indeed Vniversal If Christ hath Died for all Men if God would have all Mâ—n Return and Live and if according to the State they are in they have their Means of Return and if any Know and Desire more they are not Refused who can deny I say this Grace to be Vniversal And when this Grace is adjusted according to Men's Will who does not see the true Difference between that Grace which is Special and This Vniversal Grace is God's vouchsafing the same Means to All Hâ—ct and Reprobaâ—â— so far as they Will Special Grace is
Profession of such a Faith and Repentance as is saving in order to his Admittance to the Church or Sacraments though he on his own part be required to examine himself and to see that his Grace be sound when he comes to them The Reason being because if his Faith be but true so far as makes him Willing to Come in and Joyn with us it gives him title to the Ordinances when unless his Faith be so True also as to be Saving he is like to reap no other Fruit by it but the Outward Enjoyment And this is the very Vse we are to make of this Doctrine That no Person be discouraged in his attending on the Means seeing Regenerate and Vnregenerate may have Title and yet none be Secure but Piously sollicitous how they Come as knowing that it is One thing that gives a Man title to the Ordinances and Another to the Effectual Benefits which can be attain'd by the Sincere only It may be askt by the way But what then is That I count Necessary to the Government and Covenant which I press taken Precisely I mean what is the Terms or Conditions thereof If the Covenant for Life and This Covenant be distinguished the Terms of them must be diverse Now the Terms of this Covenant may be discovered by knowing what That was chiefly which God accounted the Breach thereof And this we find very frequent both in regard to the Single Jew and the Whole Body If there be found within thy Gates a Man or Woman that hath wrought Wickedness in the Sight of the Lord in transgressing his Covenant and hath gone and served other Gods then let that Person be stoned Deut. 17.2 7. You see what God calls Transgressing his Covenant He was their King and the serving Another God was Crimen laesae Majestatis and therefore Capital Let us look into 2 King 17. and we shall find there the whole Ten Tribes at once carried away and given up of God for being any longer his People And what is the matter They Rejected it is said his Statutes and his Covenant and followed Vanity What Vanity Why they Went after the Heathen concerning whom they were charged not to do like them and they made them molten Images and worshipped Baal c. and therefore God was angry with them and removed them out of his Sight Vers 10 12 15 16 18. They did many other things which was Against their Covenant and He bare with them but Idolatry and False-Worship was such Breaking of it as Whoredom and caused their Divorce and his writing Loammi upon them And this Event we find Prophesied of even so long before as Moses who tells of the Nations asking why God dealt thus with his People Then Men shall say Because they have forsaken the Covenant of the Lord which he made with them when he brought them out of Egypt Here we have Our Covenant and Government And what was the Forsaking of it Why they Served other Gods and worshipped them Vers 24 25. So again Chap. 31. Vers 20. Jer. 22.19 with other Places Well now if going after other Gods and False-Worship was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Breaking this Covenant then must the Terms of this Covenant be mainly the Owning the True God and his Worship in opposition to all False Gods and False Religion and consequently a Subjection to the Ordinances of that Worship Himself hath appointed unto which they were admitted under the Old-Testament by Circumcision and Now by Baptism Upon what is already said I know the Way I go is not the Road when yet there are Some that go the Road do seem to me to seek Mine but Miss it The Church with them is the Company of the Faithful and the understand by the Faithful such only whose Faith is Saving that engrasis them in Christ makes them his Members or Members of his Mystical Body For Others whom they call Members of the Church Visible if they be Visible Members only are Christians but in Appearance not Members of Christ indeed and so no Church-Members with them but in Shew or the Account of Men. And the Result of this Divinity which goes for the Orthodox comes to This That nothing less than such a Faith that is Saving gives a Man Right as to his Own Part to come and the Profession of no less than of a Faith and Repentance which is Such gives a Man Right of Reception on the Part of the Admitter into the Church and unto Baptism I have several Arguments to add therefore to what I have said already against this Opinion Only I will yet say a little more to the Explaining my Own before I give them The Church according to the common Opinion must be taken for a Corporation of Regenerate Persons that is of such Believers only as are already all Sincere Converts But I would have it rather in my Opinion be lookt on as a School wherein such Persons as are Wrought upon by the Gospel to Believe so far only as to be Willing to Come into it and be Baptized may There by the Use of the Ordinances as the Means of Grace be brought up to that Sincerity of Heart and Life which yet they have not and which God hath made the Condition of their Salvation There is a Conversion from Heathenisme to Christianity that brings Men into the Church must be One thing and a Conversion unto the Life and Power of Grace called Effectual Conversion is Another That the Latter of these Conversions is wrought in the Church ordinarily though not Confined to it is to be doubted of no Body Let the Commission of our Lord which ordinarily I think is overlookt be consulted Go ye and disciple all Nations Baptizing them in the Name of the Father Son and Holy Ghost Teaching them to observe all things whatsoever I have commanded you I pray mark it They are here to Call by their Preaching all them that will Come in and make them Disciples by Baptism and then after they are Discipled they are to be Instructed in the Things that Christ hath Commanded that is they are to Learn in his School when they are there their farther Duty which is the walking up Fully to the Precepts of the Gospel And in the first sixt sound Act of Resolution thereof I mean of doing so in Sincerity whensover a Man is wrought up to it does lie the Essence of that Work which we call Effectual Conversion If the School of all Christ's Disciples the Church of all Believers the Kingdom of all God's People were so narrow as to hold the Regenerate only how comes there to be a Proclamation for all the World to come into it even all that Will for it is not a Kingdom of such as are brought in by Force but of a Willing People Psal 110.3 over whom the Word prevails from one end of the Earth to the other If any Man will have Christ this is certain God offers Him Whosoever Will May have Him
he shall deserve to be cast out again 〈◊〉 their Society and will submit to the Cenâ—â—re of the Church if he do This is the â—ll which is contained in that Consent which â—â—ts a Man into External Covenant Relation â—â—d suffices to Church-Communion In the Tenth place There is one thing â—ore will go to the Root of the Matter It â—â—d be granted that He who consents to be 〈◊〉 Christian upon the Term of the Covenant must received into the Church Now there are â—wo Parts the Promissory and Comminatory Part of the Covenant No Man Consents with Understanding to the Covenant but he doâ—s and must Consent to Both Parts of it I assume then that he that Consents but to thâ— Covenant so as to be dealt with by God according to Either Part of it as he shall 〈◊〉 shall not perfâ—â—m the Condition is one thâ— Consents to be a Christian upon the Terms the Covenant I add moreover So long 〈◊〉 it is not a Consenting Absolutely but a Câ—â—senting thus in the Way of Covenant or â—â—on Terms which is I say to be dealt wâ—â— by God according to his Performance thâ—â— needs no more Sweat to be spent in shâ—â—ing how the Vnâ—â—generate as well as the â—â—generate may Enter Covenant though it 〈◊〉 One of them only that Keep Covenant wiâ—â— Him In the Eleventh place I am a little sâ—â—sible how in these Two latter Argumentâ— speak rather after Others than my Own pâ—per Terms and Sentiments When Perâ—â—â— come to Baptism or to the Sacrament 〈◊〉 Divines do still press upon them the Duty Entring or Renewing thâ—ir Covenant with Gâ—â— and though they understand by it the Câ—â—â—nant of Life which belongs to God's Nâ—â—â—ral Government which is Vniversal and thâ— Duty consequently which they press is 〈◊〉 Peculiar therefore to the Church or Saâ—â—â—ments but belongs to all the World to every Man and to all Times whether he ever Enter into any Church-Society or be Baptized or not for upon this Act does depend the Saving or Perishing of every Man's Soul for ever and upon this Account that it is incumbent upon All and at all Times they do well to press it upon the Baptized and on the Communicant they having at such times so apt an Occasion for it Yet if they press it so far as if no Person but such as have actually Performed that Duty or do actually Perform it at present and Testifie it must be held Admittable into the Church or to be Baptized it is time for me to mind them that when a Person comes to Enter into the Church or a Church-State whether that of the Jew formerly and now the Christian he Did he Does not come directly to give up himself to be a Subject unto God's Natural Government under which every Man in the Earth is Born and ought to devote himself to his Governor from the Beginning of his Life to the End of it But to be a Subject of his Conventional Government which he was not till now or a Subject of that Kingdom which Christ hath set up by the Gospel since his Coming over the whole World being till He came Peculiar to the Jews as I have described the same before So that to be consonant to my Premisses I must say If it were the Covenant of Life that Men were immediately Entred into by their Recâ—ption into the Church understand me if it were so ex prima intentione Instituti Reason would that they should bear with the Minister if he required of them a Saving Faith a Sound Repentance and the Testimony of a Holy Life to admit them to the intended Benefits But when it is into the Covenant of Peculiarity that he directly Enters them or Church-State in order to Life when they come in and are Baptized the Matter is othâ—rwise and the Difficulties which others make about the Covenant in Their Sense which I obviate do blow off without other Help I know till Camero wrote de Triplici Foedere our Divines usually speak only of a Twofold Covenant and besides that of Works acknowledge but One of Grace and no more though Diversly Administred to Adam fallen North Abraham the Israelites and Vs under the Gospel And if any shall choose to speak after Them they may and yet not differ with Me in the Matter so long as they distinguish of the Internal and External Oeconomy thereof which I have purposely dropt before for they may say the same things of the External Oeconomy of the Covenant of Grace as I say of the Covenant of Advantage Only they must beware that by External Covenanting they understand not with some a Covenanting by Profession conceiving that a Man making the same Profession as the Regenerate make or professing the same Faith Repentance as the Regenerate have he is from this Profession to be Reputed in Covenant as the Regenerate is which bâ—ing not made from the Heaâ—t but in Toâ—gue they call External Covenantiâ—g by which Sense thâ—y pervert the Diffâ—â—â—â—â—â— and deprive us of the Vse of it Whereas by the External Administration or Oeconomy of the Covenant I mean the Ordinances wherein it is Administred and I do suppose a real Consent to it so far as to come under that Oeconomy or that a Man Really is Willing to come into the Church and joyn Orderly in God's Publick Worship though he be short otherwise in his Obedience to God And this Consent to the Covenant in the External Oeconomy I have before defined and must add This to it That if the Church or Minister should indeed require such a Declaration as That of every Man whom he admitâ— to Church-Society I think it were proper and warrantable provided it be not Imposed but only in the Matter leaving Men Free to their own Expressions Not that when I signifie this for Peace-sake I do any ways Desert the thing I am doing that is the Opening and Distinguishing the Covenant and Government of God which is so necessary to the Clearing our Cause and so evident in Scripture and Reason For how shall that Government of God which is Vniversal and Covenant appertaining to it be the Same with That which was Peculiar only to the Jews It cannot be How shall the Covenant of Grace in reference whereunto it is said All shall know God from the least to the greatest as belonging to all Mankind be made Another Covenant from That which God struck with the Israelites if they were both the Same How shall it be said Not according to that Covenant if they were but One And how shall all the Jews be said now to be Broken off from their Covenant or from their own Olive which is their Church-State or God's Peculiar Kingdom over them if it were meant of that Covenant or Kingdom of God which is Vniversal or out of which Government none can be Nay how shall we say That any Israelite once in the Covenant of Life can be again Broken off This cannot be said I know without Dispute But
de Fide Operibus The Case was This There were Persons who while they were Heathens had put Away their Wives and Married Others and some had Concubines They are Loth to part with this Custom and yet Willing to be Baptized Augustine gives his Judgment That if they Would not they are not to be Admitted Concluding in the Main That it is not enough for a Man's Admission to the Church to Own the True Faith if his Life be not sutable to God's Commandments I remember likewise that Eminent Passage of Justin Martyr in his Second Apology who having told of the Christian Assemblies and what they did There as to their whole Exercises he adds That they did Admit none to this Fellowship with them more particularly in the Eucharist but such as Lived as they ought to do like Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Life therefore or such Sins which are not consistent with a State of Grace or not consistent with the State of Membership or the State of that Society into which we Enter I will suppose with these Fathers that such a Life or such Sins that will not consist with the State of Membership or the Common Good of the Society when it will Leven and Destroy it may keep a Person from Admission but not such a Life or Sins only which are not consistent with Regeneration The Truth is the Church looks not into the Heart or to Effectual Grace which is known only to God that tryeth it and consequently is not to require such a Profession as is requisite to a Judgement Thereof which the Congregationalists yet therefore do But the Church is to look indeed that her Society be kept Pure from Scandal or that That be Purged out which would Defame and Leven it so far as stands most to her Preservation This I take to be sufficient as to the Mind of these Fathers St. Augustine especially who is One we know every where that is open for Tolerating the Evil rather than Disturb the Churches Peace as in good earnest for the Casting them Out when it will do the Church good The Church even the Catholick Church as One is with him still as I remember the Field in the Gospel which does consist of Tares and Wheat even such Tares as are Discerned among the Wheat and yet are to stand unto Judgment And there is one Argument I must not let pass before I have done but produce out of him in respect to our Congregational Brethren for I know no kind of thing almost more Vnanswerable and Convincing It is the express Command of our Lord to his Servants That they Pull not the Tares up when it will Endanger the Wheat to be Rooted up with them From whence that Judicious and most Temperate Father lays down this Rule which will serve for deciding many Difficulties and Scruples That when we can Root out any Tare without hurt to the Wheat we are to be careful of Discipline and all those Texts which speak of keeping no Company with Such and the like are to be pressed But when we cannot Pull up the Tares without Endangering the Corn we must for the Churches Advantage and Peace be content to Suffer them and be satisfied with such Texts as these which say Let them alone till the Harvest Now there are none of the Moderate Pious and Learned of any of our Sects who Do who Dare deny but that there are some true Christians and Members of Christ in our Mixt Churches But to Vn-Church a whole Nation and all our Parishes at once by this Congregational Practice and Opinion is certainly to Eradicate the Wheat with the Tares beyond all Possibility of Answer If the Servant may not Pluck up the Tares if it will but Endanger any of the Single Wheat how shall he dare to Root up the Whole Wheat on purpose for the Tares sake When the Lord does say Let it stand who art thou my Independent Brother that goest to meddle with it There is indeed a Separate Church as a Mixt Church But the Mixt Church remains in This Life and the Separate Church is not be expected till a Future State The Church is the House wherein are Vessels of Silver and Vessels of Wood Those of Wood are for use as those of Silver and the Master intends both shall be There The Church is the Net that takes the Fish little and great and it is intended all should be Taken which are within its reach The Church is the Feast unto Which all are Called and the Lord of it intends that Whosoever Will should come to it The Church is the Field whereof I am speaking And it is objected The Field is said to be the World and the Enemy is said to Sow the Tares therefore it was not God's Intention they should be In it I Answer Here are Two Objections and One confounds the Other If the Field be the World you cannot object God would not have the Tares There for God will have Good and Bad in the World out of question The Field therefore must be the Church as the Feast is and it is God's Will that All should be Called to come In to it It is his Will that they should Come also as they ought to Come This is the Intention of their Call and Both are his Will It is true now Of Those that Come some are Tares and it is of the Devil that they are Tares Some have not the Wedding Garment and it is of the Devil they Come without it But if they Come for all that they must be Let in The Rule is this Whosoever will let him come and though Tares they must Stand. Parables our Divines say well are like Knives whereof the Edge and not the Back is for use and the Main Scope take the Parables together appears plainly to be this That the Church in This World for That is the Meaning of Christ's saying The Field is the World is Mixt and the Separation is not to be as I said even now till the Life to come Thus do the Fathers speak against the Donatists And whereas in the Discipling of Nations the Refusing one Person or some few Persons as Tares might hinder the Coming in of a Country I perceive in such a Case according to the Judgement of this Discreet Father it were but a Shallow Conceit to think that when they Are In they may Stand but may not be Admitted upon the same Terms as they are let Stand Though in the common Case of others I have provided against the main Objection upon my Hands in the Stating my Matâ—er who say That when a Man believes the Gospel and is Willing to Come in if he live in any open notorious Sin as would Excommunicate one that Is a Member he may be required to declare his Repentance or be Refused upon the same Account It is but one Exercise of the Keys to Keep a Man Out as to Turn him Out when there is the same
that is too Strict but Careful and Prudâ—â—t If it be not it is not their Proceeding it is the Rule it self is in sâ—â—lt only And truly when we find in Scripture that the Keys are given by Christ to Peter and the Ministers but not to the People the Rulâ— â—nd their Practice must be as good as one anothâ—r In the Fifth place It is manifest thâ—t Peter Baptized the Gentiles in the Tenth of the Acts upon another Ground than This. If This were the Rule of Admission appointed by Christ for his Châ—rch St. Peter Would not or Could not have Baptized any upon Another Ground But we read upon the Falling of the Holy Ghost upon those that were met in Cornelius's Hoâ—se they were Baptized by the Apostle Where I must add That it need not be told likewise that the Giâ—ts of the Holy Ghost in those Dayes which were speaking with Tongues and the like were not Commensurâ—te with the Râ—generate only In the Sixth place If this Rule be followed which if it were Christ's it ought to be it must bring all People in our Mixâ— Churches and so in the whole Nation to this Profession Which is a thing that if it were required by a Law would prove I take it one of the most Abhorrent Impositions and Profanation of Religion that could be in the Earth It is not possible I think that any that loves Sincerity could endure such a Piece of Formality and a Lie Nay what Heart would not be ready to tremble to have Religion made to signifie so little and so many be hardened to Death by it Let us suppose such a Customary Vsage taken up who is there would refuse their Submission Not the Ignoâ—ant or Prophane not the Secure and Presumptuous or any of Those who indeed make no Regard of Conscience or Relâ—gion at all These will all make no more question to say That they take Christ to be their Lord as well as Saviour and the Spirit to be their Sanctifier and that they unfeignedly Repent of all their Sins than they do to Answer to the Minister at their Neighbor's Child's Baptism That they forsake the Devil the Flesh and the World not knowing whether it be in their Own or the Child's Name It is only the Serious the Tender the Humble and Examining Christian would make a Stand. And not without Reason for I cannot say that it is given to the State of God's Children in this Life that they should have ordinarily such an Assured Perswasion of their Sincerity and Grace as such a Profession comes to but that they must depend upon God rather with Hope and Awe as their Helper and Judge And what a goodly Rule would this be when those that are most forward to observe it would be most fit to be Rejected and those that are most backward the fittest for Admission That is when if it were practised quite contrary the Conscience would have more Peace in it and the End it self be better Attaiâ—ed In the Seventh place If this indeed were a Rule of the Holy Ghost's Appointment for the keeping the Church pure and preserving Christ's Honor in his Ordinances as some will have it I should have expected a Record of some Signal Instances in several Places at least in the Timâ—s of the Apostles of certain Persons Struck Dead as Ananias and Saphira was at their daring to offer themselves unto Baptism or coming in to the Church while they were Hypocrites For a Man who lives in his known Sin and resolves to go on in it to come and make a Profession that he conâ—ents to the Baptismal Covenant which he â—nows in his Conscience is most Flase and that in the Face of God and the Congregaâ—ion if it were indeed the Rule too of the Holy Ghost that no Vnregenerate Man upon â—his Reason should offer to come what were â—t but a Lie as palpably and directly against â—he Holy Ghost and more proper in regard â—f our more lasting Future Concern for such 〈◊〉 Judgment than that of those Persons reâ—aining Part of their Possession when they â—rought in the Other Part of it But we â—ead of none made such Examples no nor â—f the least Discouragement offered to any aâ—out their Coming-in to Christianity In the Eighth place This is a Rule that â—â—ts the Conscience so much on the Rack that â—od forbid it should be His. If Truth of â—â—ace be required as necessary to the Ordiâ—ances themselves as well as to the Receiving â—â—e Benefits or to Salvation then how shall â—â—e Admitters act in Faith that cannot know â—hether any have the Truth of Grace or no 〈◊〉 you say He must go by their Profession I â—â—st say again But what if it be Short â—hat if he Believes it not And what shall â—e do mainly about the Baptizing Infants when the Child it self cannot and the Parenâ— does not Make that Profession Here is the Minister at a plain loss and the People aâ—â— at a great deal worse when there is noâ— Christian upon this Account who is in doubt of his Grace can come in Faith according to the Râ—lâ— nor without danger of a Lâ—â— in such a Profession As for the terms of Gâ—â—â— Conventional Government those he Knows 〈◊〉 Yiâ—lds to and it is that indeed gives hiâ— Right to the Ordinances which are the Institutions thereof But when he is in quâ—â—â— about the term of the Covenant of Life oâ— his Right to the Saving Benefits it is not sâ— easie a thing for every good Man to bâ— perswaded in his Mind as he ought in thâ—â— Matter In the Ninth place As for the Covenanâ— which is so much stood upon in regard tâ— the Profession thereof at Baptism understanding by it on God's Part his Grant of Paâ—don and Life upon our Faith and Repentanâ— through the Mediation and Merits of Chriâ—â— Promulgated by the Gospel and Sealed by tâ—â— Sacraments and on Our Part an Acceptâ—â—â— on those Terms which as always our Duty is required at our Entrance in the Church bâ—â— not made the Condition of our Coming as thâ— Reader must see more both before and after I distinguish The Covenant may be considerâ—â— in the Internal and the External Administraâ—ion Consent to the Covenant puts a Man in â—ovenant as the Consent of the Man and Woâ—an makes the Marriage Consent to the Coâ—â—nant in the Inward Administration of the Spiâ—â—t and Grace gives Men Right or puts Men â—â—to Inward Fellowship with Christ and his â—hurch in the Saving Benefits of the Covenant â—onsent to the Covenant in the External Adâ—inistration gives them Right to or puts them â—â—to External Covenant Relation This Conâ—â—â—t I define by the Acknowledgment of the â—rue Religion in opposition to all othâ—r and â—illingness to come in to the Church and joyn 〈◊〉 the Ordinances to the end a Man may â—â—tain Grace if he yet hath it not in the â—â—se of God's Means and purpose to walk as â—her Christians so as not to do any thing â—hereby