6 7. where you see the Eunuch's and the son of the stranger's taking hold of the Covenant is fore-told as that which should be previous to the Lord 's giving them a place in his house and bringing them into his holy Mountain that is joyning them to his visible Churches under the New Testament when the Church shall be called an house of prayer to all Nations v. 7. 2. On the Saints part their covenanting for themselves and for their seed to be the Lord's People and to walk in his waies Deut. 29.10 11 12. and to cleave firmly one to another viz. to their Officers and Brethren Deut. 12.19 Neh. 10.29 with mutual watchfulness one over another Lev. 19.17 Deut. 29.18 with Heb. 12.15 16. and with mutual submission to Christ and to one another in him 2 Cor. 9.13 3. Such Covenanting is Christ's Ordinance unto the Churches under the New Testament this is proved Reas 1 From the parity of reason between the Churches before the coming of Christ and since in all essentials of a Church For in the essential state and form of a Church there is par ratio omnium Ecclesiarum Before the coming of Christ the People of God were joined together into Church-fellowship by confederation Psal 50.5 Gather my Saints together unto me those that have made a Covenant with me by sacrifice So did Adam and all the holy Patriarchs unto Abraham and so did the posterity of Jacob at Mount Sinai Exod. 19.5 6. and 24.8 and from thence were called the Church in the Wilderness with which Moses was joyned Act. 7.38 And so the Lord there tells them it should be in point of the Covenant though not of Sacrifices with the Church under the New Testament v. 14 15 16. In Abrahams family God built his Church by a Covenant without sacrifice but first the Lord changed his name and called him Abraham to shew that he now treated with him not as a single person but as a Father of many nations and as a multitude vertually Gen. 17.5 Then he gave him his Covenant to be a God to him and his seed Gen. 17.7 and to shew that it was a church-Church-Covenant he gave him Circumcision for the visible signe and seal of it Gen. 17 10-15 Thus far went the Covenant on God's part 2. On Abraham's part he first accepted both the Covenant and the confirmation of it with Faith and holy reverence declared by his rejoycing John 8.56 and humble prostration of himself before the Lord v. 17. and by real performance of it after both in his own person being circumcised when he was ninty nine years old v. 24. and as a Prophet and Ruler instructing his family concerning the Covenant and Circumcision and their duty to accept the one and submit to the other which they did accordingly v. 23 27. and thereby professed their subjection to the Lord and to his Ordinances Hence the posterity of Abraham by Isaac and Jacob became the Lord's People Exod. 3.7 yea his first born Exod. 4.22 23. and had Circumcision as a seal of this Covenant whereby they were distinguished from all other People Deut. 7.6 7 8. But they like men transgressed and broke the Covenant both in Egpyt and in the Wilderness yet the Lord being faithful in his Covenant unto their forefathers did not cast them off but called them to repentance and renewed his Covenant in a more Evangelical manner in the plains of Moab that he might establish them to be his People and their little ones and the strangers Deut. 29 10-14 which Covenant they took hold of for themselves and their seed and for them that were not there with them that day v. 15. that they would admit none unto Church-fellowship with them but such as should separate themselves from the polutions of the Heathen and enter into the common engagement with them to cleave to the Lord and to one another with member-like love watchfulness and submission mutually Hence it was that the sin of one Achan became the sin and punishment of all Israel Josh 7.11 12. Reas 2 From the Apostles manner of planting Christian Churches after the Death Resurrection and Ascension of Christ Their custom it was when they had converted many to Christ to joyn them together into one Congregation by covenanting with the Lord and his People for themselves and their Children Object Against this assertion some object that in the planting of the Church at Samaria in Cornelius his house at Phillippi Corinth Ephesus Thessalonica c. they find no mention of such a Covenant as the Doctrine intendeth only that they believed professed and were Baptised but no mention of an express vocal Covenant Answ 1 1. Though it be not mentioned in those Texts yet it may be in others 2. We need not be solicitous about the words if the thing be found there 3. And that the thing is to be found there it may be evinced three wayes 1. From their being baptised 2. From the phrases 3. From the similitudes which import their covenanting together 1. From their being baptized which presupposeth that they were first made Disciples because their Commission required that Mat. 28.19 where to make Disciples is as much as to gather and plant Churches by visible bringing men into Christs school with engagement by those of years for themselves and their seed to submit unto Christs teaching and government therein This school of Christ is the Church of God whence the members of Christian Churches are called Disciples in Act. 15.10 So then they were in Church-fellowship before they were baptised 2. From the Phrases which imply covenanting to be that whereby they became visible members of the Church I shall instance in two The first is used in Act. 2.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were added and v. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord added and chap. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the more added The word imports such an adding as did visibly and firmly knit them together Calvin in Act 2.41 adjuncti Christi discipulis vel in idem corpus insiti Calvin saith they were joyned to Christs Disciples or ingrafted into the same body That which thus visibly ingrafted them was not Gods working Faith in their hearts or their visible profession of it for it is said Believers were added v. 14. which is of the same import with those that gladly received the Word in Act. 2.41 Therefore this adding was by something else and what could that be but their visible taking hold of the Covenant with that particular Christian Congregation whereunto they now joyned themselves notwithstanding their former state in the National Church of the Jewes And that they were thus added to the Church Luke confirmeth two wayes 1. by the effect of this ingagement in Act. 2.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were strongly and constantly knit together viz. by vertue of their former mutual ingagement in the Apostles Doctrine Hearing Believing Professing Obeying it constantly and in fellowship i. e.
men by those tryals And this care suits the nature of Church-power which is delegate and stewardly For as the faithfulness of a Steward bindeth him to receive none into his Lords family but according to his Lords mind and appointment so the faithfulness of the Church unto Christ obligeth them to receive such into this holy fellowship as they may in charitable discretion conceive the Lord receiveth and addeth thereunto Against what hath been said two objections are made Object 1 Obj. Christ received Judas whom he knew to be a hypocrite into fellowship of the twelve Answ 1 Answ 1. Not into a particular visible Church for no such was then gathered 2. Christ had a peculiar reason for it which doth not concern Churches Joh. 13.18 Object 2 Obj. 2. Christ himself compareth visible Churches to a Field wherein are Tares to a Draw-Nâ—t which gathers good and bad Fishes to ten Virgins of which five were foolish and the Churches planted by the Apostles had in them sundry Hypocrites and scandalous persons Answ Answ Such places shew 1. That in visible Churches sometimes Hypocrites are mixed either by the sleepiness and fault of those that should â—â—â—vent it Thence the Tares or by the wyliness of Hypocrites who creep in unawares Jude 4. as the bad Fish came into the net under water or they pretend saving gifts as the five foolish Virgins so false Brethren Gal. 2.4 2. The purest Churches may be blemished with scandals till they can orderly proceed against them but then they must be cast out Therfore they knew not that they were such before From this 2d conclusion thus explained and confirmed we may infer as followeth Consect 1 If this be so then more is required as the essential property of Church-members as visible than that they profess before men the Faith crave fellowship with the visible Church and desire the visible seals of the Covenant For men may have all these three properties who are notoriously scandalous in their lives Drunkards Adulterers prophane Swearers and Cursers in a word such as are described 2 Tim. 3.2 3 4. Who have a form of Godliness denying the power of it concerning whom the Apostle's charge is from such turn away v. 5. If in ordinary converse the People of God must not exercise needless familiarity with such much less may they receive them into spiritual fellowship and fraternity If such being Members must be cast out certainly being out of Church-fellowship they may not be received in whilest they continue such Consect 2 If Christ will build his Church upon this Rock then it is the bounden duty of Churches to see so far as they can according to rule that all whom they receive into Church-fellowship be visible Believers such as have been described in the Conclusion above propounded explained and proved lest otherwise they build without a foundation Particularly 1. They are to see so far as in charity they may discern that they are Beleivers in Christ Else they cannot answer the titles given them in Scripture 1 Pet. 2.4 5. nor the praises given unto Peter so confessing Christ that Christ said Vpon this Rock I will build my Church 2. They are to see that they profess their Faith and Holiness in a good conversation Phil. 1.27 Jam. 3.12 13. For they that profess they know God but in their works deny him are abominable Tit. 1.16 3. And in a publick confession of their faith before the Church as Peter did here before Christ and the Apostles c. Only because the Church cannot see the heart immediately as Christ did Peter's the confession of faith made to men must hold forth the gift of faith as well as the doctrine of faith So Calvin understood those words Sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you 1 Pet. 3.15 Calvin's note upon it is this ‖ Ejus quae in vobis est spei Spes hîc per synechdochen pro fide capitur Expendi debet seduló quod dicit Significat n. eam demâ— confessionâ— probari Deo quae ex corde emanat quia nisi intus resideat fides frâ—â—â—â—à garâ—â—â—â—â—gua Ergo radices in nobis agat ut deinde proferat Confâ—ssionis fructum Calv. in 1 Pet. 3.15 Hope here is by a Synechdoche put for faith What he saith ought to be diligently weighed For it signifieth that God approveth only that confession which proceeds out of the heart because unless faith reside within the tongue will babble in vain Therefore faith must be rooted in us that afterward it may bring forth the fruit of confession And when all this is done the Brethren are to consent in receiving them and herein to shew forth the gentleness of Christ who will not break a bruised reed nor quench smoking flax in giving due encouragement to the weak in faith if they see cause to conceive by rightly ordered charity that the root of the matter is in them But if they see just cause to doubt of that they have warrant to suspend their acceptance till better satisfaction be given from the primitive pattern in Act. 9.26 However the Officers must propound it to the Brethren to declare whether they are so far satisfied with what they have heard that they do consent that such shall be received into their fellowship as Peter put a like question to the Brethren that went with him from Joppa concerning the Baptizing of Cornelius and those with him upon whom the Holy Ghost fell visibly Act. 10.44 45 46. c. Consect 3 3. Cons If upon this Rock Christ believed on and publickly confessed by grown persons the Church of Christ is to be built then the Children of the Church who were Baptized in their infancy when they come to be of ripe age must hold forth publickly their personal confession of Faith that they may be admitted to the Lords Table and fellowship in Voting and in Elections and Censures in their own personal right But if they be found grosly ignorant or prophane or professing a false faith or denying the true Faith or contemners of Church-fellowship and the Ordinances of Christ or do not according to this clause of the Charter publickly profess their faith and crave Church-fellowship they may not be owned for Members by their admission unto the Lord's Table and unto other priviledges of Church-communion in their own right but are to be declared non-members In Jacobs posterity when the Lord brought them to Canaan that standing Ordinance of presenting unto the Lord before the Priest their first fruits every year with such a solemn confession made by all grown Israelites as is appointed in Deut. 26.2 to 16. was a visible profession of their Faith and Obedience suited to the condition of that Church and time in performance whereof they avouched the Lord to be their God and to walk in his wayes and keep his Statutes and his Commandments and his
Judgments and to hearken unto his Voice and the Lord avouched them to be his peculiar People c. v. 16 17 18. And the like if not greater care was had of the profession and conversation of the Sons of strangers the Children of such Proselytes as were admitted into the Church of Israel Isa 56.6 7. John Baptist also required of all whom he admitted unto his Baptisme a repenting-confession of their sins and that they should believe on him which should come after him that is on Christ Jesus Act. 19.4 warning them not to rest in this that Abraham was their Father Mat. 3.9 Answerably the Primitive Churches required of all grown persons 1. Visible Repentance in case of open scandals Act. 19.18 2. to joyn therewith a publick profession of their Faith in Christ Act. 2.39 3. A profession of their subjection to the Gospel of Christ 2 Cor. 9.13 And after the Apostles dayes the ancient Churches they had their Poenitentes such as held forth their Repentance publickly and their Catechumeni who were of two sorts 1. Such as had been Pagans and were instructed by being catechized in the Christian Faith that they might crave Baptisme when they should be found fit and then were called Competentes In the interim they were called Audientes or Auditores * Tertull. l. de poenit c. 6. praescr advers Haeret c. 4. Cypr. l. 3. ep 17. 2. Such as having been Baptized in their Infancy when they did nonnihil adolescere were Catechized and being found to be Believers were confirmed by imposition of Hands and admitted unto the Lords Table and unto the full fruition of all Church-priviledges These Clemens calleth Incipientes Novitios and so do others from 1 Tim. 3.6 As the Mystery of Iniquity wrought higher and more effectually to advaâ—ce Papal usurpation by the spoils of Churches this custom in the right use of it ceased and Popery retained only the name of Confirmation but corrupted the thing and turned it into a Sacrament limiting the Administration of it to Diocesan Praelats This corrupt custom was continued in England after they renounced the Pope But as Luther in Germany sought to introduce the right use of it into the Churches there So did Cranmer under that Godly King Edward the 6th endeavour in England and committed the perusal and censure of the Common-Prayer-Book to that godly learned and moderate Theologue Bucer who examining the Book found among sundry other things That those which were to be confirmed Censura M. Buceri super lib. Ordinat Eccles cap. 17. must say the Apostles Creed the Lord's Prayer and the ten Commandments and answer the Questions of the short Catechism Bucer's censure upon it is thus This requires diligent ponderation If they think it sufficient that the words of this Confession be recited God abhorreth such as confess him in words and their heart is far from him Nor is Catechizing instituted to this end that they should answer in words only That they believe in God and will keep his Commandments The Lord saith Teach them to observe and do and not only to speak and he requireth such Worshippers as worship him in spirit and in truth But if a true Confession of Faith and profession of Obedience such as should be required of adulti grown persons unto Baptism be meant such a Confession of Faith must be required as may be judged not to be born in the mouth or gotten only by humane teaching but also it must have those signes in the life and manners that it ought to be received of the Churches as coming from an heart truly believing the Gospel and the Doctrine of the holy Spirit For though the Church cannot look into the hearts of men yet they ought to judge of trees by their fruits which fruits afterwards he declares at large But I hasten to the next point having been the larger in this because it is a subject of no less importance than dispute in reference to the question under so much agitation CHAP. III. Concerning the formal Cause THe formall cause or that which gives essential being to this Church is here held forth in a Metaphor taken from houses For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to build an house of materials fitly joyned and compacted together but Christ doth not here speak of the structure of a material house but of the constituting of that holy Society which he calleth his Church under the metaphor of building an house which every way suits the matter he speaks of For as a material house suppose of stones is built by orderly placing and strongly cementing them together which before were either scattered stones or a confused and loose heape but not an house till they were thus framed and compacted together so this holy Society the Church of Christ ariseth from the coadunition or knitting together of many Saints into one by an holy Covenant whereby they as lively Stones are built up a spiritual House 1 Pet. 2.4 5. And as the natural body of a man is built by an orderly joyning and firmly knitting the parts together So is the Church of Christ built by the mutual Covenanting of the Saints the Members of the Church which is called the Body of Christ where the Members of it are thus orderly and firmly knit to the Head and one to another Eph. 4.15 16. The same holds in Cities and Families which are thus built also and therefore the Apostle speaketh of this matter under the same matephor in Ephes 2.19 20 21. The conclusion from hence is that Concl. 3 It is the will and appointment of Jesus Christ our Lord that his Churches under the New Testament be constituted in respect of their essential form by the publick mutual covenanting of the Saints with the Lord and one with another Though all men seem to grant that every Church of Christ hath its being from a Covenant for which cause they that want an explicite Covenant do yet plead their implicite Covenant to maintain the truth of their Church-state yet such disputes are raised against the Church Covenant that I am compelled to handle this point also the more largely that the truth concerning it may be the better cleared and setled I shall therefore with the help of Christ shew 1. To what end it serveth 2. what it imports 3. prove it to be the Ordinance of Christ 4. draw some consectaries from the Conclusion 1. The next end of their confederating is to engage themselves to submit one to another in the Lord to cleave to Christ and his Rules and to one another in him mutually and to walk together accordingly in the use of all means sanctified and appointed by him for attaining the ends of Church-communion 2. The Covenant it self imports two things 1. On the Lords part it implyeth 1. the Lords giving them his Covenant for themselves and their seed Gen. 17.7 2. His giving them hearts to take hold of his Covenant accordingly Isa 56.4 5