The Due Right of Presbyteries

Manuscript.

ALL who would be saved must be added to the Church, as Acts 2. 47. If God offer opportunity, Gen. 17. 7. Because every Christian standeth in need of all the Ordinances of Christ, for his Spiritual edification in holy fellowship with Christ Jesus. Answer: for clearing of this we are to discuss this question. Whether all, and every true believer must join himself to a particular visible congregation, which hath independently power of the keys within it self, God offering opportunity, if he would be saved?

1 Dist. There is a necessity of joining ourselves 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 sheep without; but if God offer opportunity, all are obl • ged by God his Command • meant of confessing Christ before men, to join themselves to the true visible Church.

2. Dist. There is a f • llowship with the visible Church internal, of hidden believers, in the Romish Babel this is sufficient for salvation, necessitate medii, but though they want opportunity to join themselves to the Reformed visible Churches, yet do they sin in the want of a profession of the truth and in not witnessing against the Antichrist, which is answerable to an adjoining of themselves to a visible Church, And so those who do not profess the Faith of the true visible Church, God offering opportunity, deny Christ before men, and this external fellowship is necessary to all, necessitate praecepti, though our Lord graciously pardon this as an infirmity in his own, who for fear of cruel persecution, often dare 〈◊〉 confess Christ.

3. Dist. The question is not whether all ought to join themselves 〈…〉 • isible Church, God offering occasion, but, if all ought by Christ's command, to join themselves to the Churches independent of their visible Congregations, if they would be saved? our Brethren 〈…〉 it, we deny it.

1. Concl. An adjoining 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 everyone 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 Angels, Mat. 10. 33. 3 Yet if some die without the Church, having Faith in Christ, and want opportunity to confess 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 Ark.

2. Concl. When God offereth opportunity, all are obliged to join themselves to a true visible Church. 1. Because God hath promised his presence to the Churches as his Son walketh in the midst of the golden candlesticks, Rev. 2. 2. 2 Because Faith cometh by hearing a sent Preacher, Rom. 10. 4. 3 Separation from the true visible Church is condemned, Heb. 10. 24. Iud. v. 19. 1 John. 2. 19. 4. Good men esteem it a rich favor of God to lay hold on the skirt of a Jew, Zech. 8. 23. and to have any communion, even as a door keeper in God's 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 godliness and learning, err, who hold all to be obliged, as they would be saved, to join 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 clear by the first proposition of this Manuscript, and by their answer to the 12 Question where they say, that all not within their visible congregation as fixed sworn members thereof, are without the true Church, in the Apostles meaning, 1 Cor. 5. 12. what have I to do to judge them also that are without? do not ye 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 congregational 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 judging here especially is the censure of Excommunication used according unto Christ's 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 judgment, even to the immediate judgment of God, as Cajetan doth well observe; for, saith Erasmus Sarcerius, Deus publica & occulta sceler a non sinet impunita, and Bullinger maketh (as it is clear) an answer to an objection, shall these who are without, even the wicked Gentiles commit all wickedness 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 Pareus, num impune ibunt eorum scelera? • mo Judicem Deum invenient. 4. These who are within here, are these who are of Christ's family, saith P. Martyr, and opposite to Gentiles and infidels saith Pareus, for all men are divided into two ranks, some domestics, 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 God's judgment, but our Brethren's Text shall bear that Paul divideth mankind into three rank. 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 judgment of God: but he was, 1. To remain under the medicine of excommunication, and daily 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 do to judge these that are without, God judgeth them, he meaneth as much, as he will not acknowledge them, as any ways 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 gain some, and would never cast off Believers, and say what have I to do with you? In a word; by those who are without are meant Gentiles, as Ambrose Oecumenius Theophilact. &c. Calvin Martyr Bullinger Pareus Beza, Pelican. Pomeranus Meyer Sarcerius Marloratus Paraphras. the Papists, Haymo Aquinas and with them Erasmus, and all whoever 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 Jesus 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 Jesus, 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 Jesus; 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 provincial and national 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 look for salvation, by Jesus Christ, to join 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 join not to it. O but ignorance cannot save men from damnation, for all are obliged to know this so necessary a mean of salvation, where only are the mean • 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 known, they would not have crucified 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 Augustine saith, that the Church of Christ was only in that part of Africa, where Donatus was, and Augustine writing to Vincentius 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 Field answereth well, ye are to be charged with donatisme, who deny all Christian societies in the World, • to be where the Popes feet are not kissed, to pertain to the true Church of God, and so cast into Hell all the Churches of Ethiopia, Armenia, Syri • , Greece, Russia, and so did Optatus ( saith 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 Greece, Cappadocia, Egypt, &c. Where you are not, and in innumerable Istes and Provinces. See how Gerardus refuteth this and certainly, if this be the only true visible Christian Church, to which all who look for salvation by Christ Jesus, must join themselves, there is not in the Christian World, a true visible Church but with you. 3. I • all upon hazard of losing salvation, must join to such a Church, having power of jurisdiction independently within it self, then must all separate from all the reformed Churches, where there be provincial and national Churches, now this is also the error of the Donatists and Anabaptists, against which read what learned Parker saith and reverend Brightman, and Cartwright, but of this hereafter. 4. The principal 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 need of the Ordinances of Christ, for his spiritual edification, in holy fellowship, with Christ Jesus, or else Christ ordained them in vain, therefore all who would be saved, must join 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 Seals of the covenant, and their children excluded from Baptism and themselves debarred from the Lord's Supper, because they are not members of your congregation, and members they cannot be, because they find no warrant from God's Word, to swear your Church-covenant, and to your Church-government, which is so far against the Word of God: the Seals of the covenant belong to all professing Believers, as God's Word saith, Acts 10. 47. Acts 8. 37. Acts 16. 31, 32, 33. 1 Cor. 11. 28. Whether he be a member of a particular independent Church, or not, God the Lawgiver maketh not this exception, neither should man do it.

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 explain the Church-covenant according to our reverend Brethren's mind. 2: Prove there is no such thing in God's 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.

Our brethren's 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 sent to New England they require of all persons come to age, before they be received members of the Church:

1. A publiqu • vocal declaration of the manner and soundness of their conversion, and that either in continued speech (saith the Apology) or in answer to questions propounded by the Elders.

2. They require a public prof • ssion of their faith, concerning the articles of their religion, the foresaid way also.

3. An express vocal covenanting by oath, to walk in that faith; and to submit (saith the Author) themselves to God, and one to another, in his fear; and to walk 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 watchfulness unto mutual edification in Christ Jesus.

4. And a covenanting, not to depart from the said Church, without the consent thereof.

This Church-covenant (saith the Apology) is the essential or formal cause of a visible Church, as a flock of Saints is the material 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 again 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 entering in Church-state is this:

1. A number of Christians, with a gifted or experienced Elder meet often together (saith this Author) about the things of God, and perform some duties of prayer, and spiritual conference together, till a sufficient company of them be well satisfied, in the spiritual good estate one of another, and so have approved themselves to one another's consciences, in the sight of God, as living stones, fit to be said on the Lord's spiritual Temple.

2. They having acquainted the Christian Magistrate, and nearest adjoining Churches, of their purpose of entering 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 joint 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 steadfast 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. Baptism 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 Jesus; 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 baptism, made by all, and a covenant virtual and implicit renewed, when we are to receive the Lord's Supper, but an explicit positive professed Church covenant, by oa • h in-churching a person, or a society, to a State-church is now questioned.

3. Distinct. An explicit vocal Covenant whereby we bind ourselves to the first three Articles in a tacit way, by entering in a new relation to such a Pastor, and to such a Flock, we deny not, as if the thing were unlawful▪ for we may swear to perform God's commandments, observing all things requisite in a lawful oath. 2. But that such a covenant is required by divine institution, as the essential form 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 seals of the covenant, we utterly deny.

4. Distinct. We grant a covenant in Baptism which is the seal of our entry unto the visible Church. 2. That it is requisite that such Heretics, Papists, Infidels, as be received as members of our visible Church, (from which Papists have fallen, having received baptism from us) do openly profess 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 oaths, to each other, the one to fulfill faithfully the ministry that he hath received of the Lord; the other to submit to his ministry in the Lord, but these reciprocal oaths, make neither of them members of a visible Church, for they were that before these oaths were taken.

5. Distinct. Any professor removing from one congregation to another, and so coming under a new relation to such a Church, or such a Ministry, is in a tacit and virtual covenant to discharge himself 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 mystical 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 virtual and tacit covenant betwixt them and me; but there is no need of an explicit and vocal 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 only to the head of the family, but also to the children and fellow-servants of the house; but there is no need of an express, vocal, 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 do result a virtual covenant. Far less is there a necessity of an express and vocal covenant before that steward can have claim to the keys, 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 do duty to all men, as the covenant of God doth oblige him; yea, and to do works 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 virtual and tacit 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 judgment will say there is required a vocal and explicit, 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 tacit and virtual covenant, which doth but result from the man his covenanting with God is either the cause, or essence, or formal reason, whereby he is made a formal 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 tacit 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 express vocal covenant betwixt me and all, who shall be fellow-members of this congregation; and far less 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 tacit covenant toward such and such duties and persons.

6. I understand not how our brethren do keep Christian and religious communion, with many professors of approved piety, and that in private conference, praying together, and publicly praising together, and yet deny to have any Church-communion with such approved professors, in partaking with them the seals of the covenant, and censures of the Church, I doubt how they can comfort the feeble minded, and not also warn and rebuke them, which are called acts of Church-c • nsure.

Then the question is not, if there be a tacit and virtual covenant when persons become members of such a visible congregation. 2. Nor do we question whether such a Church-covenant may be lawfully sworn. We think it may, though to swear the last article not to remove from such a congregation without their consent, I think not lawful, nor is my habitation in such a place a matter of Church-discipline. 3. But the question is, if such a Church-covenant, by Divine or Apostolic warrant, not only be lawful, but the necessary and Apostolic mean, yea and the essential form 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 seals of grace, and censures of the Church. Our brethren affirm, we deny.

Concl. The former considerations being clear, we hold that such a Church-covenant is a conceit destitute of all authority of God's Word, Old or New Testament, and therefore to be rejected as a way of men's devising,

1. Argum. All will-worship laying a band on the Conscience, where God hath laid none, is damnable; but to tie 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 seals of grace and God's Ordinances, is will-worship, and that by virtue of a divine Law, and is a binding of the Conscience where God hath not bound it.

The major is undeniable. Papists as Alphonsus à Castro, and Bellarmine • lay upon us, that which was the error of Lampetians, that we condemn all sort of vow • , •• snares to the Consciences of men. But Bellarmine saith, that Luther and Ca •• in acknowledge, We think vows of things commanded of God lawful; 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 bind with an oath that which God hath not bound us unto by a command. So Origen, Gregory, Nazianzen, Ambrose, Augustine say, Those which want the gift of continency cannot live without wives, and so should not burn. See how Bellarmine and Maldonado contending for will-worship, prescribe the contrary. I prove the assumption; for a Minister to swear the oath of fidelity to his flock, is lawful; but to tie an oath so to his Ministry, 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 perform the duties of a father, a master the duties of a master towards his servant, is lawful; but to lay a bond on him, that he is in Conscience, and before God no father, no master, except he swear to perform those duties, is to lay a bond on the Conscience where God hath laid none. So to swear subjection to such a Ministry and visible Church, is lawful; but to tie by an Apostolic Law and practice the oath of God so to such duties, as to make this Church-oath the essential form of such membership, so as you cannot enter into Church-state, nor have right to the Seals of the Covenant without such an oath, is to bind 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 essential form 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 entered in the Apostolic Church. But members were not entered into the Apostolic Church by such a Covenant, but only they believed, professed belief, and were baptized; when the incestuous person is re-entered (it is said) only, 2 Cor. 2. he was grieved, and testified it, and they did forgive him, and confirm their love to him, 7, 8. there is here no Church-Covenant; and Samaria 8. 12. received the Word gladly, believed, and was baptized; when Saul is converted Acts 9. Simon Magus baptized, 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 hear no expressed vocal 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 spiritual conference, while they were satisfied in Conscience of the good estate one of another, and approved to one another's Consciences in the sight of God, as living stones fit to be laid in the Lord's spiritual Temple, as you require; 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 slain 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 soundness of their conversation before the Apostles, who had such discerning spirits.

Answ. Truly it is a most weak and reasonless conjecture for all the three thousand behooved to be miraculonsly quick of discerning; for they could not swear mutually one to another those Church-duties, except they had been 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 been concealed, though it be sure, Ananias and Sapphira, who deceived the Apostles, were in this number.

Secondly, how could they all celebrate a day of fasting and prayer, and from the third hour, which is our ninth hour, dupatch the confessions and evidences of the sound work 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 brethren's hands: The Author of the Church-covenant 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 mean miraculous power of discerning in the Apostles, that was not put forth in this company, where were such hypocrites as Ananias and Sapphira. Secondly, this miraculous discerning behooved to be in all the three thousand, for the satisfaction of their Consciences, of the good estate spiritual of all of them. And if it be miraculous (as it must be, if done in the space of six hours, as it was done the same day that they heard Peter, verse. 41.) then our brethren cannot allege it for ordinary inchurching of members as they do. 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 fear of persecution be an infallible sign, then those who are chased out of England by Prelates, and come to New England, to seek the Gospel in purity, should be received to the Church, whereas you hold them out of your societies many years. Fourthly, suffering for a while for the truth is not much, Judas, Alexander, Demas, did that for a while.

The Apology and discourse of the Church-covenant saith, These converts professed their glad receiving of the Word, verse. 37 38. in saving themselves from that untoward generation, else they had not been admitted to baptism. 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 steadfastly 〈 in non-Latin alphabet 〉 , 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 relief of the poor by worldly goods.

Answ. 1. They could not continue steadfast in the Apostles doctrine and fellowship before they were added to the Church, for steadfastness in Doctrine, and saving themselves from the froward generation, could not be but habitual holiness, not perfected in six hours. Now that same day, verse. 41. in the which they gladly heard the Word, they were both baptized and added to the Church; and therefore their steadfast continuing in Church-state, can no ways 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 profaned, as you say. Thirdly, that the Seals of the Covenant be not made signs of falsehood. Fourthly, we would not be stricter then God, who received upon six hours profession three thousand to Church state. Fifthly, the 〈 in non-Latin alphabet 〉 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 soul is that which makes a man discourse, and discoursing is not the cause of a reasonable soul Beza calleth it fellowship in Christian charity to the poor. And the Syrian interpreter, 〈 in non-Latin alphabet 〉 . The Arablan interpreter saith the same. The ancient Latin interpreter, 〈 in non-Latin alphabet 〉 .

Fourthly, if Baptism be the Seal of our entry into the Church, as 1 Cor. 12. 13. as Circumcision was the Seal of the members of the Jews visible Church, then such a Covenant is not a formal 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 swear 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 ways can it be the essential form of a visible Church; Ergo,

First, the Covenant of grace cannot be the form 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 works, or the Covenant of grace, and so must tie us to other duties then either the Law or Gospel require of us; and so is beside that Gospel which Paul taught and maketh the teacher, though an Angel from Heaven, accursed, and not to be received.

The Apology answering this, saith, First, We call it a Church-covenant, to distinguish it from civil 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 God's 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 believer in the Covenant of grace may not do a duty to father, brother, or master; but it is a weak consequence, that therefore there is a Covenant-oath betwixt brother and brother, son and father, servant and master, which is commanded by a divine Law of perpetual equity under both old and New Testament, as you make this Covenant of the Church to be, which persons must swear, ere they can come under these relations of brother, son, and servant. The Covenant of grace, and the whole Evangel, teach us to confess Christ before men, and to walk before God, and be perfect, and so that we should join ourselves to the true visible Church. But none can in right reason conclude, that it is a divine Law that necessitateth me to swear another Covenant then the Covenant of grace, in relation to those particular duties, or to swear over again 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 son, 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 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 persuaded of one another's regeneration; secondly, while all sware those duties in a Church-oath; thirdly, and all swear that they shall not separate from Church followship, but by mutual consent.

Hear a reply again to this of the Apology; such promises as leave a man in an absolute estate as he was before, and engage only his act, not his person, these lay no forcing band on any man, but as every man is tied to keep his lawful promise, are tied: But yet such promises or covenants as are made according to the Ordinances of God, and do put upon men a relative estate, they put on them a forcing band to perform 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 bind by a divine Ordinance to perform 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 engage ourselves 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 color 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 only they prove, that the covenant of grace and whole Gospel layeth a tie of many duties upon us, which obligeth us, without coming under the tie of an express, vocal, and public oath, necessitating us by a divine Law, because in this that I profess the faith of Christ, and am baptized, I am a member of the visible Church, and have right to all the holy things and seals of grace, without such an oath, because the covenant of grace tieth me to a • join myself 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 seen; if a part of a meadow be visible, all the meadow, thought ten miles in breadth and length, is visible: so, though a congregation only may be actually seen, when it is convened within the sour Angles of a material house, yet all the congregations on earth make one visible Church, and have some visible and audible acts of external government cummon to all; as that all pray, praise, fast, mourn, rejoice, one with another; and are to rebuke, exhort, comfort one another, and to censure one another, so far as is possible, and of right and by Law meet in one council, and so by Christ's institution are that way visible; that a single cong egation is visible which meeteth in one house, though many be absent de facto, through sickness callings, imprisonment, and some through sinful neglect; and therefore you do 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 speak; neither do we deny but when one doth enter a member to such a congregation under the ministry of A. B. but he cometh under a • ew relative state, by an implicit and virtual covenant, to submit to his ministry, yea and A. B. cometh under that same relative state of Pastoral feeding of such an one. But you do not say, that A. B. entereth by a vocal Church-covenant, in a membership of Church order, and that by a commanded covenant of perpetual 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 bosom 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 virtue 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 embracing, loving, exhorting, edifying, rebuking, comforting this sister Church new elected. But I think our brethren will not say, That all the sister Churches are to make a new express vocal 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 think there is no necessity of an express covenant of marriage betwixt this new Church, and all the former sister Churches, as there is a solemn marriage oath betwixt the Husband and the Wife, and a solemn covenant betwixt the supreme 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 perpetual equity, whereby we are entered in every new relative state, beside the bond that Law and Gospel lay on us, to do 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 Pastor, another a Physician, another a Magistrate, another a learned Philosopher and President of an Academy, another a skilled Schoolmaster, and so come under new relations many and diverse in the Church and State, I should not be obliged to love, honor, and reverence them all by virtue of the fifth Commandment; but I behooved by virtue 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 perform duties of love and reverence to them; and though there be a covenant tacit betwixt a new member of a congregation, and A. B. the Pastor, and they come under a new relation, covenant ways (which I grant) is not the point in question, but this new covenant is that which by necessity of a divine Commandment of perpetual equity, maketh the now adjoyner a member of the visible Church, and giveth him right and claim to the seals of the covenant, so as without this covenant he is without, and not to be judged by the Church, but left to the judgment of God, as 1 Cor. 5. 12, 13. one who is without. Thirdly, the Apology saith, and Author of the Church covenant. The covenant of grace is done in private in a man's closet, betwixt the Lord and himself, the other in some public assembly. 2. The covenant of grace is of one Christian in particular, the other of a company jointly, some call the one personal, the other general. Answ. Though the covenant of grace may be laid hold on in a closet or private chamber, yet the principal party contracter is God on the one part; and on the other not a single man, but Christ, and all his seed, yea the Catholic church, all the House of Israel; But our brethren's mind is, that conversion of souls to Christ is not a Church act, nor a Pastoral act, but a work of charity, performed by private Christians; yet by the Pastoral pains of Peter, three thousand, Act. 2. were converted; and this is a depressing of public ministry, and an exalting of popular prophesying, which is the only public and ordinary mean blessed of God, for conversion. 2. By this all the covenants sworn in Israel and Judah 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 public assembly, by this Church covenant; public receiving by baptism we grant in Cornelius, Act. 10. the Eunuch, Act. 8. Lydia, and her house, Act. 16. the Jailor, Act. 16. but we never read of Saul's Church • covenant, and Church confession, whereby he was publicly received into Church membership, nor of such private trial of Church members and therefore we think it to be a devise of men.

6. Arg. If this Church-covenant be the essence and form of a visible Church, which differenceth betwixt the visible and invisible Church, then there have been no visible Churches since the Apostles days, nor are there any in the Christian World, this day, save only in New England and some few other places, for remove the form and essence of a thing, and you remove the thing it self: now if this be true, and if Ministers have Ministerial or pastoral 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 Baptized in the reformed Churches, where this covenant was not, are as Pagans and Infidels, and all their Baptism no Baptism, and all their Church Acts no Church Acts, and they all are to be Rebaptized.

The Author of the Church-covenant saith, there is a real, implicit, and substantial coming together, and a substantial professing of faith and agreement, which may preserve the essence of the Church in England, and other places, though • hers be not so express and formal a covenanting, as need 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 disannul the same, except they willfully break the covenant, and reject the offer of the Gospel, which we persuade ourselves 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 and he allegeth Fox who out of Gilda, saith England received the Gospel 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 Gospel then came to the wildest in Britain, and no doubt be •• ved to come to Scotland, when Simon Zealots cam • to Britain; but so did the Gospel come to Rome, Philippi, Corinth, will i • follow that the covenant is there yet? And 1. If the not willful rejecting of the Gospel 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 God's people in Babel, did never willfully reject the covenant. 2. Our brethren profess they cannot receive into their Church, the godly persecuted and banished out of Old England, by Prelates for the truth, unless (saith he) they be pleased to take hold of our Church-covenant. Now not to admit into your Churches, such as cannot swear 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 explicit and formal Church-covenanting, to you maketh professors no Church-visible, and unworthy of the seals of grace; but reverend Parker 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 separate therefrom. 3. The ignorants and simple ones amongst the Papists have not rejected the Gospel obstinately, in respect it was never revealed to them, yet the simple ignorance of points principally fundamental 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 trial of the knowledge of such, as were of old not yet admitted to the Lord's Supper, is not an inchurching of them, because, if • ny not that way tried in the ancient Church, did fall into scan • alcus sins, they were, being come to years liable to the censures of the Church, which said, certainly the ancients acknowledged them to be members of that visible Church, but you say expressly, they are without, and you have not to do to judge them, 1 Cor. 5. 12. And let the author see for this the coun • ell of Laodicea, Gregorius Leo, Augustine Tertullian, Cyprian, Ambrose, the council of Elibert, Perkins, Martin Bucer Chemnitz Peter Martyr, who all teach that confirmation was nothing less 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 Baptism. 4. That comfimation was never the essential form of a visible Church, but rather the repetition of Baptism; so Whitgift, (a man much for confirmation,) confirmatio apud nos usurpatur, ut pueri proprio ore, proprioque consensu, pactum quod in Baptismo inibant coram Ecclesiâ confirment, Pareus saith they were in the Church before, Sed impositione manuum in Ecclesiam adultorum recipie bantur. Beza saith the same Calvin, liberi infidelium ab utero adoptati, & jure promissionis pertinebant ad corpus Ecclesiae, Bullinger acknowledging that in Baptism infantes were received into the Church, saith, Pastorum manus illis impone bantur, quorum fidei committebatur Ecclesiarum cura.

7. Argum. A multitude of unwarrantable ways partly goeth before, partly conveyeth this Church-covenant, As. 1. It is a dream that all are converted by the means of private Christians, without the Ministry of sent Pastors, by hearing of whom Faith cometh, all are made materials and convertes in private without Pastors; judge if this be Christ's order and way. 2. How it is possible a Church shall be gathered amongst Infidels? this way Infidels cannot convert Infidels, and Pastors as Pastors cannot now be sent, by our Brethren's 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 everyone another's salvation, and sound conversion: were the Apostles satisfied anent the conversion of Anainas, Sapphira, Simon Magus, Alexander, Hymenaeus, Philetus, Demas and others? 4. By what warrant of the word are private Christians, not in office, made the ordinary and only converters of Souls to Christ? conversion cometh then ordinarily and solely by unsent Preachers, and private persons Ministry. 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 James, Cephas, and John perceived the grace that was given unto me, they gave unto me and Barnabas the right hands of fellowship, that is, saith Pareus, they received us to the college of the Apostles, so Bullinger and Beza, now this is to receive them in amongst the number of Churches, as Pareus, and members of the catholic 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 hours •• 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 catholic 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 provincial, or national Church, which they other ways deny.

6. We see no warrant, why one not yet a Pastor or Elder should take on him to speak to a congregation, though they all conse • t that he speak, exhort and pray, we desire a warrant from God's Word, that such a thing should be; here is preaching, and Church-preaching, Church-praying and praising, and yet there is no Pastor nor man called to office, we see not how this will abide the measure of the Golden-need, 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 swear to be good stewards of the manifold graces of God, and so to public prophesying, for converting souls, here be men sworn in a Church-way to feed the flock, and yet they are not Pastor • .

10. Here are Church-acts and the power of the Keys exercised in preaching, and praying, and discipline, and yet no stewards nor Officers of the house who have received the keys to feed.

Our Reverend Brethren contend that the Church was ever gathered by this Church-covenant.

The Author 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 Wilderness, Acts 7. 38.

Answ. 1. The covenant, Gen. 17. 7. is not a Church-covenant such as you dream off. 1. That covenant is the covenant of grace, made with all the people of the Jews, yea, with children of eight days 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, Melchizedek 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 Abraham's 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 baptized as Abraham's 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 Egypt, were a Church of called ones professing the Faith of the Messiah to come 6. The Lord had a Church visible, before the renewing of the covenant at Mount Sinai, Exod. 19. even in Egypt 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 Wilderness, all the forty years that they were in the Wilderness, they were the Church in the Wilderness, The apology and Author of the Church-covenant and Manuscript allege Deut. 29. 10. Ye 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 today a people to Himself. Hence they argue, That which maketh a society a people to God, to serve 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 carnal estate, but only dull and slow of hearkening, to discern sundry gracious dispensations, which sinful defects were in the Lord's Apostles, Mat 8. 17. dull and slow of Heart, for this was the Generation which was not excluded out of Canaan, for their unbelief, whose carcasses fell not in the wilderness, and they were now within the space of a month or thereabout, to enter into the promised Land, Deut. 1. 3. and it was they who entered by Faith, and subdned Kingdoms, and kept their children poor and constant in God's worship all the days of Joshua 24. 31. It is true (say they) God entered also into a covenant with their Fathers 40, years before, but not till he had humbled them to a conscionable (though a legal) fear of His great Name; and even some of them also (it may be) remembered that they were borne under the covenant of grace, from the Loynes of Abraham, though needful 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 ways 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 syllogism 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 Jew 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 profess the doctrine of Moses his Law did formally make persons members of the Jewish visible Church, though they should never swear this covenant, as many died in Egypt, and lived and died members of the Jewish Church, and did eat the Passover, and were circumcised, whose carcasses fell in the Wilderness, because of their murmuring, these did never swear, neither this covenant, Deut. 29. nor the covenant Exod. 19. 2. Here is a people in carnal estate and cannot be a covenanted, and churched society of Saints, for v. 3. the Lord objecteth to them habitual hardness. 3. The great temptations that thine eyes have seen, the signs and these great miracles. 4. Yet the Lord hath not given you an Heart to perceive, and eyes to see and ears to hear 〈 in non-Latin alphabet 〉 to this same day; this is an habitual blindness, propagated from fathers to sons as Ez • . 2. 3. They and their fathers have rebelled against me 〈 in non-Latin alphabet 〉 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 carnal, but of their faithless 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 ye 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 mean not of them all, but of the greatest part) against all the means of grace, though Moses, by a Synecdoche, mention only signs, temptations and miracles, yet he understandeth and meaneth no less, then they were disobedient to all God's dispensation of means, 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, ye have seen all which the Lord did to Egypt, and to Pharaoh and therefore this is an universal habitual hardness, and cannot be their infirmity. 3. This is his expression in the like style, Ez • . 12. 2. Esa. 6. 9. 10. Mat. 13 15.

4. This interpretation of our Brethren doth but help Arminians, our Divines say against it, Junius, God (saith he) gave not an Heart, cum fructu, with fruit, to observe what you heard and saw, Ames hence proveth, that they were not converted, and that they wanted sufficient grace Piscator Calvin hence prove that many are externally called, who are never converted, yea a Papist as Cajetan, and Abulensis, carnalis itaque manifestatur hic populus, Arminians as these at Dort Vorstius Grevinchovius Episcopius are of mind, that such places as this hinder not, but all have sufficient grace, if they would believe: so do the Socinians as the Catechis. of Racovia Socinus, Edward Poppius, and our brethren by it will prove all these Jews to be in the state of Regeneration.

5. The Author of the Church-covenant saith, they were generally a generation of Believers, but this covenant is made universally with all, as is clear, it is made with Israel, Captains, Tribes, Officers, little ones, Wives, children, strangers, the absents, and these who are not borne, v. 10. 11, 12, 13, 14. Now I ask, if all these were satisfied in their consciences, of one another's salvation, as our Author requireth, in fit materials of a visible Church; It was impossible, Ergo, this is not the Church-covenant of converted persons, known to the conscience of Moses, to be converted. 2. Moses saith expressly of the same generation, ch. 31. 20. That when they were come to the holy Land, they would serve other God's, and provoke God unto wrath. And of that same generation God saith, v. 21. For I know their imaginations, which they go about even now before I have brought them unto the Land which I sware; this was (as you say) about a month before their entry to the holy Land. 27. I know thy rebellion and thy stiff-neck (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 kingdoms? Surely this was but verified in their holy Judges, like Ioshuab, and some few others; it is true they did not prosessedly in Ioshuabs days make defection, yet they Were not all renewed, (as our brethren say) for Ioshuab saith▪▪ ch. 24. 14. Put away the strange God's, 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 rock, and father who begat them, their sacrificing to devils, and therefore such were not generally such as subdued Kingdoms by fath, and by faith entered into Canaan, as ye 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 formal 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 Lord's Spirit, tempted him in the Wilderness, offered to stem Moses, committed idolatry, would appoint themselves a Captain to return back to Egypt, lusted in the Wilderness, distrusted the Lord, and could not enter in through unbelief, and their carcasses fell in the Wilderness, and three and twenty thousand were slain for fonnication. And therefore there is no ground that Moses first or last made a Church covenant only with some selected and choice persons, partakers of the heavenly calling, heirs 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. Ye stand this day, all of you before the Lord your God, your Captains 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 Jewish 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 professors, 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 far less ground to say, that because they had degenerated from the spirit and ways 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 sick man in whom there is a living soul, is made a living man by the entering of a new living soul in his body, for before this covenant the people was the Church visible in the Wilderness; the renewing of a covenant may quicken a decaying life of God in some, but it cannot give the being, and essential form 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, Bellarmine, Stapleton, Pererius, and others lay this upon us, but unjustly. It would gratify Arminians as Episcopius the Remonstrantes in their confession, Jacobus Arminius. And the Socinians, such as Theophilus Nicolaides, (e) Smalcius, 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 • brethren's 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 Author 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 tieth us to duties to our neighbor, and to watchfulness, and edification one of another, Levite. 19 17. Deut. 29. 18. the neglect whereof in the matter of Achan, brought sin 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 Jehoiadah made a covenant betwixt the King and the people; it was but a branch of the Lord's 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 God's covenant commandeth these duties, then because God's covenant commandeth sobriety toward ourselves, and righteous dealing toward our brethren, there is required a self-covenant towards yourselves, for temperance and sobriety toward yourselves, as there is required a Church-covenant to bind you to duties to those who are in Church membership with you, this no man can say, nor can several duties require several covenants. 2. It is true when we enter into covenant with God, we swear duties to all to whom we are obliged, but then we are made members of the visible Church, before we swear this Church-covenant; and this is, as if Abraham were made a living man before he have a reasonable soul, and as if Abraham were Israel his father, before Israel be Abraham his son, for if Abraham be in-Churched when he did swear the covenant of grace, (as the Author 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 swear obedience to all God's covenant, and all duties therein, and that he may swear also in particular, to perform all duties to Abraham his father, in another oath, but that he cannot enter in the state of relation of sonship to his father, while he swear that oath in particular, is a dream which hardly can be conceived.

3. The people's sin in not warning Achan was a sin against a duty of the covenant, exacting obedience of all in brotherhead, though not in a Church-state, Levite. 19. 17. and Job and his friends who were members of no visible Church, (as you say) did perform this, one to another, Job 4. 3 4. Job 2. 11. Job. 4. 1. 4. The covenant that Jehoiadah made betwixt the King and the people, will prove the lawfulness of a covenant to perform Church-duties, beside the general covenant of grace, which we deny not, but doth not prove, that a covenant to Church-duties is the essential form of Church-membership, and the only way, by Divine precept, of entering persons in a Church-state; for persons already in Church-state may, upon good reasons, swear a covenant to these duties, yet are they not of new enchurched to that congregation, whereof they were members before.

Their next principal argument as ( ) the Apology saith, if a Church-covenant be the essential form of a Church, as a stock of Saints is the material cause, then the Church-covenant is necessary to the being of the Church, and it is that whereby 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 • ease • 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 sign of a covenant betwixt God and his Church, Gen. 17. 11. nor is a Church restored by Baptism, or Baptizing over again, and yet Baptism is that whereby we are entered members of the visible Church. 2. When persons fail in omitting Church duties; I think they fail against your Church-Oath, yea when they fall into any sin that may be a scandal to others, yea the sin of adultery, yet if they repent and hear • he Church, they are not excommunicated, neither do they • ose the right of Church-membership and right to the seals of the covenant, nor is it needful they be restored by renewing a Church-covenant, but we desire to hear from God's word proofs of the singular virtues 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 Discipline to be an essential note of the visible Church, and citeth 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 if the national Church of the Jews was made a national Church by that covenant, and thereby all the Synagogues had Church-fellowship one with another in the Temple, then the congregational Church is made a visible Church by that covenant. 2. Also the fallen Church of the Jews was restored to a Church-state (say they) by renewing a covenant with the Lord in the days of Asah & Hezekiah, and these who fell to Judah 2 Chron. 9. 25. are commanded not to stiffen their necks, or (as in the original) 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 join 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 God's promise made to David, and his seed, Psal. 89. 28. • 9. Also in Abijahs days Judah was the true Church of God, 2 Chron. 13. 8. And now y • t think to withstand the Kingdom of the Lord in the hands of the sons 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 say, but the putting of Judah 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 Royal sanction of a civil Law to this covenant, v. 12. and they entered 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 Judah, Benjamin and strangers out of Ephraim, Manasseh and Simeon, v. 9. Were. 2. Gathered together and meet but one day? 5. This covenant obliged young ones, your covenant seeks no Church duties of little ones, for to you they are not members of a visible Church. 6. The place, 2 Chron. 30. 8. 〈 in non-Latin alphabet 〉 yield to God as servants Junius, humbly imploring his help, as the same phrase is Lament. 5. 6. we have served the Egyptians 〈 in non-Latin alphabet 〉 , and the Assyrians to be satisfied with bread, neither doth the Text say in infinitive, that ye 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 down as an express Commandment of the King 〈 in non-Latin alphabet 〉 enter ye into his Sanctuary, and there is not a word of a covenant in the Text, but only of the people's keeping the Passover, and though there had been a covenant (of which the Spirit of God, speaking so much of Josiah's zealous Reformation, would not have been silent) it is not to a purpose Judah was a visible Church, before Hezekiah wrote Letters to them, to • ome to Jerusalem; to keep the Passover, as is clear ch. 29. 17. they begun to sanctify the House, the first day of the first month, and all the congregation worshipped. 36. And Hezekiah rejoiced at their zeal, 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 Jews, 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 moral to all who swear Churches duties one to another, as the covenant it self, which our brethren say, is of perpetual equity. And all these may be answered to the covenant, Neh. 10. where there is no insinuation of Church duties, but in general. 29. Yo walk in God's Law, and to observe and •• e all the Commandments of the Law, and not to marry strange • vives.

The apology saith it is to no purpose that the people. 2 Chro, 15. was a Church before this covenant, because the place is not alleged 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 formal cause of a visible Church; for a visible Church hath not its formal being, before it hath its formal cause. 2. The convening of all the people to swear, is an act of the Church visible, now nothing can have operations, before it have the formal cause. 3. The Author saith, who knoweth that all the Tribes of Israel were yet in covenant with God, from the days of their Fathers? Answer; I think that it is easily known, 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 only were thought fit to swear 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 our Author, secondly the Apology, thirdly the Author of the Church-covenant, repose much on Isai. 56. 3. where the stranger is joined to the Lord, in a personal covenant, for his own salvation, for so the Text saith v. 3. 4. yet are they not joined to the visible Church, while they lay hold on the covenant, that is, to swear a Church-covenant, now that they are not members of the visible Church is clear 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 God's House, Hence it is clear, persons under the New Testament have a promise and propbecy th •• if they be inward • s joined 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 Eunuchs by Church-Oath, but as Calvin, Musculus, Gwalther, Junius, observe, the Eunuch and stranger are comforted that under the Messi • hs Kingdom, they shall have no cause to complain of their ceremonial separation from God's people and the want of some ceremonial privileges of that kind, because the stranger and Eunuch shall have. v. 5. an everlasting room, and honor in God's House • , and the Son of the stranger a place in the Catholic 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, practice, or one syllable in God's Word for this interpretation. 1. v. 4. to take hold on the covenant is to believe the covenant, and not to swear a vocal Oath. 2. To lay hold on the covenant, saith Musculus, is to keep the covenant, and not to depart from it, to live according to it, saith Junius) and to rest on God, to do what is God's will commanded in the covenant (saith) Calvin, and Gwalther ) 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 Jerome. 31. 32. 33. Psal. 25. 10. Isai. 55. 3. Ierem. 50. 5. Zach. 2. 11. 4 Laying hold on the covenant is not an external, professed, vocal, visible and Church embracing of the covenant, for then the Lord promiseth to the Eunuch the name of a faithful visible fellow member, in a congregation, if he shall lay hold on the covenant, and swear 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 sons 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 God's Word, the everlasting name must be some spiritual remembrance and some invisible honor beyond the external honor of being named the son or daughter of a Jew, and by what warrant also of God's word is God's holy mountain 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 parochial visible congregation, where visible saints meets in one material house ordinarily, and in one visible Church-way? The house of Prayer there, is Joh. 2. expounded of the typical Temple, which spiritually did typify Christ's body, as he expoundeth it himself, John. 2. 18, 19, 20. dear brethren do no violence to God's 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 Lord's 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 Judases and Hypocrites enjoy also. 3. Though there were a visible Church-membership here promised (as no intepreter that ever yet saw it, but yourselves) yet it should only follow, before heathen, who are come to age, be Baptized, and so enchurched, 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 Baptism-covenant, and nothing for your Church-covenant. 4. Church-membership, by your exposition, is promised to none, but these, who inwardly by true faith are joined 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 conditional is no promise (say reason and lawyers) where the condition is not fulfilled.

The Author of the Church-covenant citeth that of Ez • k. 16. 8. I entered into covenant with thee, and thou becamest min • , Eze. 20. 37. I will cause you to pass 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 shepherds, who went amongst their sheep with a Rod, and selected and pointed out such as were for the Lord's sacrifice, Lev. 26. 31. Ergo, under the New Testament, men enter not into the Church, hand over head, but they pass under the Rod of due trial, and then, being • ound meet, are enchurched.

Answ. He entered into covenant with Jerusalem, dying in her own 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 evil, who prospered to a kingdom, and were renowned amongst the Heathen, v. 13. 14. Your Church covenant is of persons who pass under the rod of pro • ation, and pass 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 Calvin Polanus, Junius, God is meeting with the people's wicked conclusion, who said, v. 34. They were banished and cap • ives mixed amongst the Nations, and so free from God's cor • ecting rod, or band of Discipline, and God saith, and I will make you to pass under the Rod 〈 in non-Latin alphabet 〉 , and I will bring you under the • and of my covenant; The Word is also Psal. 2. 3. and it is true • hat 〈 in non-Latin alphabet 〉 signifieth a staff 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 threateneth an evil, as v. 35. And I will bring you unto the wilderness 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 pass 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 witness unjustly: And what though God would have them tried, 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 allege, Jerem. 50. 4. And in those days, and at that time, the children of Israel shall come, they and the children of Judah together, saying let us be joined to the Lord, in a perpetual covenant, that shall not be forgotten.

Answ. 1. Israel and Judah together cannot be a parochial congregation; nor 2. Can Zion 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 perpetual 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 mortal men, who shall d • e, an eternal covenant.

The Author saith, There is nothing more plain then Isai. 44. 5. One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand, and surname himself by the name of Israel: These words are so plain as nothing can be more plain.

Answ. This is a clear place, that under the M • ssiah all people shall profess themselves in covenant with God, and the children of God and the Church, and Calvin citeth Psal. 87. 5. and of Zion it shall be said, This and this man was borne in her. but this is not plain at all, that these profess themselves sworn members of a particular Parish; yea, the contrary is most plain, 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 people's captivity, saith Musculus, The names of B •• l and idol gods sounded in their mouths, but then they shall profess the true God, and that they are his people. Now God's 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 flock only, and primo & principaliter, but for the whole Catholic Church, and therefore they shall name themselves Christians.

The Author addeth, Every Church is Christ's 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 sons marry thee.

Answ. A marriage betwixt Christ and his Church we grant and betwixt Christ and every particular soul believing in him, in respect of the love. 2. mutual interest and claim one to another, Cant. 2. 16. and what holdeth betwixt Christ and a Church catholic, or particular, holdeth also betwixt Christ and every soul, and to extort a Church covenant betwixt Christ and a particular soul, who may be and often is a believer, & yet out of Church-state, from the borrowed phrase of marriage, is • oo violent blooding of comparisons; and therefore from marriage belonging to the catholic Church principally, how can a marriage visible be concluded? 2. the son • are the whole Church of the Gentiles; too large a P • rish incolaeterrae, saith Musculus, and excellently Calvin, 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 mutual duties of love betwixt fellow members of a visible Church, and betwixt sons and the mother congregation; but this is first done in Baptism expressly; secondly, in our coming to be members of such a congregation, but the person is before a member of the visible Church.

The Author addeth 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 Jews, 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 speak 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.

Our Author allegeth, 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 Apology, 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 ministry; if this were true, saith he, then should Christ have many thousands, hundreds, and scores at least of spouses in one Church, which we think inconvenient. Secondly, it is plain he speaketh of the whole Church as of one spouse, and as it were one chaste Virgin; which argueth, he persuaded them all (as the friend of the bridegroom) 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 weak cause, that hangeth upon the untwisted thread 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 Eve was deceived by the serpent, and opposed to the receiving of another spirit, and another Gospel; so then to be corrupted from the simplicity that is in Christ, and to receive another Gospel, must have this meaning; as Eve was deceived by the Serpent, so I fear that your simple minds be un-Churched and loosed from the visible Church of Corinth, and that you forget your covenant, wherein ye swear to take Christ for your husband, and me for the friend of the Bridegroom, and that you be remiss in the duties of external discipline; and Church-fellowship, and in excommunicating scandalous persons, &c. A • brethren, let not our Lord's 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, Chrysostom, 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 Bridegroom finding the Corinthians despising him, and in love with false teachers, grew jealous of them for his Lord's cause, that though he had betrothed them to Christ, as a virgin hand fastened by promise to a husband, left they should be drawn away to other lovers, by the cunning of false teachers as Eve was led from her Lord, by subtle Satan. 3. Though he speak of them, as of one body, spouse, virgin, how doth it follow that he speaketh of them, as of a ministerial and a parochial 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 spiritual, internal, 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 believer, there be many single acts of marriage love, and of believing, 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 believer is a Temple, 1 Cor. 3. 17. and everyone 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 parochial Church. Then brethren, because Christ speaketh, Joh. 3. 29. of the whole Church of the New Testament, as of one bride of himself as the bridegroom, and of the whole Catholic 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 Catholic church is one visible Church, and so one Parochial congregation, for you mock at a Catholic visible Church, (as your Author doth) who calleth it a Chimaera, though without reason. 5. And certainly twenty believers 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 Christ's wife, for an external 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, Christ's wife, no • doth God's Word speak 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 liberal contribution. Then (saith the Apology