THE CHURCH, The proper subject of the new COVENANT. Delivered first in Three Sermons at Rochester. Afterwards contracted into two, and delivered again at Gravesend. Together with a Covenant to walk with God. By WILL: SANDBROOKE, LL: B: Ox. and Minister of Margret's Rochester. LONDON, Printed by W. Wilson for Philemon Stephens. 1646. TO THE HONOURABLE Committee of the County of K●nt. Honoured GIve me leave to bespeak you in a word of an Apologetic preface for this my intrusion upon your goodness. After sixteen year's residence in Oxford, and many years foreign travels, upon my return in these tumultuous times not being able to enjoy my own charge in Oxford I betook myself to sea employment under the Right Honourable the Earl of Warwick, and after two voyages my lot for residence fell into Rochester, and called to Saint Margaret's, have there two years exercised my ministry comfortably. Here after my dispatch of the whole doctrine of the new Covenant, I let fall some conclusions in satisfaction to doubts now agitated in the world, whereof the first was the subject of this new Covenant, to wit, the Church, which unexpectedly were not so clear to some as I intended and wished for. After I contracted their largeness into this model, and delivered them in Gravesend. Exceptions were taken by such as heard them not delivered, but by report, and the Author thereof defamed, with what bitterness let others that heard it judge. I was therefore required for my own vindication, and such noble Friends as had cast a gracious aspect upon me to publish them, which here I now humbly present to your censure and patronage, who now (blessed be God) are the happy instruments of the peace of the County. I have not to my best memory omitted nor added a material passage or sentence, except the examination of the terms in Scripture signifying a Church as V T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint for the most part render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though sometimes the various readings of Aquila, Symachus, and Theodorus gives that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The N. T. use still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack translation express by the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familiar also in the very same sense with all the Orientals, so that I inferred as a general issue from the Etymon of the word, A Church was a collected body called together in the business of the Lord. This is the substance of all was omitted from the first delivery, which I have not inserted in this Copy, because I did believe the excepter would not trouble himself with any examination of the cryticisme. My spirit I confess hath ever been averse to publish or to have been taken notice of this way, I am too conscious of my own weakness and insufficiencies to seek to make a noise: my inclination to obscurity and retiredness is well known, and a mean condition (if a settled one) in privacy to apply my thoughts to study hath been always my strongest intentions. Other things of greater importance (in literature I mean) I have prepared, which did providence see good to give me a settled condition (wherein I might compose my thoughts to a settled sixtnesse, and centre myself in some rest to follow my study, the greatest outward mercy I long for and value in this life) I should humbly beg your patronage and protection. In the interim until Divine providence shall effect so great mercy to me: give me leave to beg your patronage & protection of this rude draught (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the nature of a Church) and let me subscribe myself to be ever really found, Your most humble and faithful servant in the Lord, Will: Sandbrooke. From my study in Rochester, Nou. 20. 1646. To the Right Worshipshipfull the Major, Jurats, and Inhabitants of Gravesend. Brethren, YOu may remember I was engaged to your reverend Pastor for an exchange upon necessary occasions: these conclusions I then delivered for substance to you, & I know not a material word varied. You know how it was calumnized, and with what bitterness interpreted by him who heard it not, upon what grounds he proceeded, I leave it to his own serious thoughts. As they are and were I commend them to you, to judge whether the things are censurable or no. I must acknowledge your patience and candid acceptance of them then, and engage myself now and ever, Your servant in the work of the Lord, Will: Sandbrooke. Rochester, Novemb. 20. 1646. A Brief Summary of Three Sermons preached at St. Margaret's RoCHESTER. EPHES. 1.22, 23. HAving you know at several times declared unto you the whole doctrine of the new covenant, my next business I acquainted you should be the examination of 3. grand Queries: And these I digested into this order thus. 1. What is the proper adequate and formal subject of all this great mercy of the Covenant. The Church. 2. What persons are capable to come within this condition of the Church. 1. Believers internally called. 2. Infants by the outward seal of Baptism. 3. What law or rule the Church is regulated and walks by, whether the Law or the Gospel, or both. These things being dispatched I shall proceed to satisfy two doubts to wit. 1. How the conversation of a believer, or a member of a Church may be steered to an holy evenness. 2. What are the manifold impediments and hindrances from 1. Our own deceitful spirits. 2. The stratagems of hell. SECT. I. THe first grand Quaerie I began with to wit, The nature of a Church. Wherein because I found the business in these tumultuous days sorely perplexed with contentions and difficulties on the contrary parties, I proceeded in a middle course if it were possible to take off the violence of both. 1. The one party running violently against the other, condemning its adversary of formality, superstition, and almost idolatry in tying up their devotions to saying of prayers, set forms and places, running circled of stinted duties without life and power, and without expectation of any such things from Christ, together with a mixture of profane and godly. A speckled Bird. 2. The other party running as strongly in a violent contrary channel condemning the other for schism, herese, sedition, faction, novelty, separation and division, making breaches and fomenting discords, opening a way to the unsettling of the peace and unity of the Church. In this so sad a condition, I steared a course as near as I could: betwixt these two desperate rock, and yet unexpectedly struck upon each till, I had almost splitt again. 1. The one charging me with too much liberty, given to schism & private conventicles. 2. The other accusing me with too much binding up and streigthning them in the Privileges of Believers granted to the Church by Christ himself. In this unexpected exigent, finding a storm coming, (and we have tumults enough already,) though I was warned by a faithful friend, that it would not be seasonable, my improvidence left me in a snare. I must acquaint you my resolution is, to desist from the prosecution, until the wisdom of the State shall set up a way which is Uniform, and then I hope I may prosecute without disturbance. In the interim because what hath been delivered is snuffed at, by some whom I scarce believe understood (if heard) it, I shall therefore acquaint you with two things. 1. The conclusions prosecuted already in this business. 2. The conclusions remaining yet behind in the nature of a Church which I will only name. These I will lay down as principles, which must be as a firm basis to all deductive conclusions in the business of a Church, so that 1. I shall adhere to them as of eternal verity. 2. I shall yet willingly submit to a full conviction of any error deduceable from them, if cleared to me, and humbly correct it. These things being supposed by way of Appology, I come now to my business. EPHES. 1.22, 23. And hath put all things under his feet: and gave him to be the head over all things to the Church. Which is his body, the fullness of him that filleth all in all. AFter a short Analycitall resolution of the body of the Text, I inferred divers conclusions, whereof the first was; God the Father hath given to Christ by special donation, Thes. 1. privilege and grants the power, interest, and propriety, and in succession of time, the Actual possession of a Church. This proposition I laid down as leaving the rest to the expository way for forenoons in my exercise, only to clear it I laid down some concluosins which were the same in substance, and run parallel to this in this form. 1. Isa. 32.1. Psal. 2.6. God the Father hath invested Christ in the propriety and possession of a Kingdom. 2. Rom. 8.2. This kingdom in order to its subjects was endowed with 3. grand privileges. 1. Rom. 8.12. Exemption from the curse of any Law. 2. From the Tyranny of any power to enthrall or engage them to obedience except of Christ. 3. Col. 2.21. From observation of any ordinances in point of absolute subjection, but what himself hath instituted to them. Whence I called in to aid one clear and confessed conclusion. The Kingdom of Christ and the Church of Christ are in substance the same thing. So that in issue, if Christ hath been enthroned and established in a kingdom, ergo also in a Church. But Christ hath been enthroned and established in a Kingdom, by the conclusions, ergo the sequel is easy from the last conclusion thus, the Kingdom of Christ and his Church are the same in substance. ergo. If Christ have a Kingdom he must have a Church also. The main quaeriethens to be examined thus. What this Church of Christ is. After examination of the Terms, incident to this business in the old and new Testament, I concluded. A Church or the kingdom of Christ is a combination, or confaederacy of faithful persons, meeting together in a joint consent to walk with Christ, and to enjoy communion with him; and amongst themselves in all his ordinances. I cannot see but this description of a Church agreeth with the Nationall Provincial, & Parochial Church of England unless we suppose intended and studied hypocrisy in receiving the Gospel. In this I observed, these distinct conclusions, fully to clear the business. The members of this combination are faithful persons, Concl. 1. or actual believers by profession. This was made clear in reason thus, Christ being a living head, all that come to him are also quickened, for the cause being put the effect must follow, and we live by faith in Christ ergo. The members of a Church are living members or believers. Thus reason gave attestation fully & clearly, 19 Art of the church of Eng. Agni. 3. q. 8. Ar. 3. ad 3. Bell. to 2 c. 2. p. 271. so Scripture also, Esay. 26.2.6. Acts. 2.40.41. This first conclusion made good, the 2ᵒ. is. 2. These believing persons join together in a mutual combination or joint consent to be a Church. The reason is from proportion, a common wealth joins together by consent under one head, to make a body politic; and the members of a natural body, by one Spirit of animation constitutes the whole. But the Church is in proportion a natural and politic body. Bell. ibid. Act. 19 Ergo. jere. 50.4. Acts. 11.21.22. Thus this 2. conclusion cleared, the 3d. was. 3. This voluntary and joint combination of Believers, is to give themselves up wholly to walk with Christ. The reason I assigned was, because in this combination they joined themselves wholly to Christ, and gave themselves totally to him. Ergo. Live & walk with him. jere. 50.5. Acts. 2, 42. And here the starting of one doubt hath caused all this dust, and made such a misconstrued interpretation of things. Is this combination by joint consent, Quest. so necessary to a Church, that it is not sufficient for every particular believer to give himself up to Christ to walk with him, but a society must join in it? Because herein the business did pinch, give me leave to give you a a brief account of what propositions I laid down in the same words, and then I'll to the rest. 1. Every believer after calling, is engaged to bring over his Spirit to an universal resolution, and answerable execution of walking with Christ. The reason was given, because every member is, or aught to be, at the whole disposition of the head, and subordinat to it. But etc. Ergo. 1 Cor. 6.20. Psal. 119.106. This first particular conclusion, the second was. 2. This particular resignation of any believer thus to Christ makes him an actual member of the Catholic Church of Christ which is only one. The reason given in this case, it made them of the body of Christ, as by a special act of faith. Rom. 12.5. 1. Cor. 10.16. 1. Cor. 10.12.17. The second particular proposition thus done. 3. There follows after this an actual union and visible combination of the same person with other members, which collected body make up a visible society of believers. This is properly joining to a particular visible Church, and the reason is from the very construction, of the Terms, and the manifold places of Scripture. Acts. 9.28. & 5.13. & 20.17. And this is the same with our parishes, or parochial congregations and combinations, to worship Christ and to walk with him. Art. 19 Prop. 2. Preface to the Catechism in the Common-Prayer. B. So that hence it will be safe I suppose, to infer. 1. Such a collected body or congregation, so united is a particular visible Church. And from thence also I inferred as a second conclusion necessary to the business. 2. 1 Cor. 1.2 Though the catholic Church of Christ be but one, yet there are divers particular Churches, as Parochial, Nationall, Provincial or the like. 3. Act. 16. p. 2. Rom. 16.4 Gal. 1.2. Every person so joining himself to that combination, is properly a member of that particular visible Church distinct from other Churches. From whence the main business, wherein the difficulty seemed highest, and caused the most violence, was in a third main conclusion. 3. The members of a Church, or a certain number of Believers may further confaederat amongst themselves by a bond or covenant to a close walking with Christ. And yet not break fellowship or communion with the body, congregation, or particular parish, or Church whereof they are members. This because I observed it offended both sides against my intention to either, I did explain it and deliver the same thus. SECT. I. I Mean it thus, It is a lawful, and in some sense a necessary act for believers of acquaintance, or relation to join in a compact or agreement amongst themselves, by way of covenant to walk with Christ, and to build up each other, in a mutual communication of their experience and gifts in the way of Christ, Heb. 3.13. for mutual consolation in the Gospel. SECT 2. YET I added further to explain myself, that such confederacy, compact and agreement should not cause them to separate, or to break fellowship with the whole congregation, (for indeed the whole congregation should join) but hold a correspondency with the rest in the public ordinances, in such places as is appointed by authority; for such assemble that so they may walk in order and peaceableness. The reason of this my assertion, was removing that which is the grand argument, which caused the separation, and division. A mixture of believers and unbelievers, (say they) in any ordinance pollutes the ordinance. To this I then answered in sum to the argument. 1 The unfitness of any person in an ordinance, doth not necessarily prejudice the same ordinance to a believer. 2. Nor doth it altogether detract the effectual presence of Christ from believers. I mean thus, that for as much as that infallible Spirit of discerning, doth not now abide in the Church: who is positively anunbeleever, that we may unreservedly conclude such a person, (though professing with his mouth to believe) is yet in the truth and reality of things is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth not I say prejudice the ordinance to a believer. For indeed I grant, where there is such an absolute inspection into, and unreserved conjunction of the spirits of men, that we know their hearts & frame of their Spirits, it were utterly unlawful to hold fellowship with them that are unbelievers. But now where no such infallibility can be supposed (as is our case) I conceive the ordinance is not prejudised, for in the former case of manifest conviction we are partakers of other men's sins, in this not. And I conceive the case of Alexander Hymeneus and Philetus— cunning Hypocrites in an Apostolical Church, 2. Tim. 2.15. did not disband the congregation, nor did Christ deny his Church to them. So that however it be true that Christ walks amongst the Seven Golden Candelsticks all of pure Gold; yet even in those Churches there were Heretical Doctrines, unbelievers, yet the Church disbanded not: but a command was given to the Angel in the name of the Church for an ejection. Once more for Dependence upon the Congregation. I conceive those Churches spoken of in several houses, to be but members of some full and complete congregation, or Church in Rome or else where. My reason I laid down thus, forasmuch as, 1. In so small a company as a family, all the ordinances of Christ could not have a full course which is essential to a Church, in the very resolution of Episcopal, Presbyterial, and congregational Churches. 2. Every officer could not have a complete and entire place and power, to execute that authority, Christ had bequeathed to a Church. So that in issue I did conclude in this, from first to last in these two propositions. 1 Though one or more Families, or divers Persons, may join in confederacy to walk with Christ. 2. Yet their conjunction and fellowship with that congregation or Church, into which they are admitted, whether you'll call it parochial or congregational, aught to be inviolable, where the ordinances of Christ have cheerful latitude of extension. This was the sum of what was then delivered in these things, in which I did understand the exception did arise on both sides, and now let wisemen judge. The third conclusion, in the desmition being dispatched, the Fourth followed thus. 4. Con. 4. The end of this confederacy of believers into a Church in giving themselves entirely up to Christ. SECT 1. TO enjoy a special and effectual communion with Christ. For, for this purpose they give themselves up to him, and are joined with him; now to what purpose is union and fellowship, except it be for communion and participation, see 1 Cor. 1.9. Now to this I added as a consectary and issue. SECT. II. THis fellowship and Communion was also a spiritual and reciprocal communion with the members of the Church amongst themselves. The ground of this conclusion I told you was, because, 1. they every one sympathise in breathing as it were the same life of Christ, and 2. they have the same spirit of Christ: ergo spiritual communion, must be sensibly raised in their spirits, when each Act amongst them is nothing but a beam of the same glory of CHRIST dwelling in them, Esay 44.5. Acts 2.46. Now as a medium by which all the efficacy of this communion should be poured out upon them, and enjoy an effectual and special energy in Christ's communion with them I laid down. 3. This fellowship and Communion in its true spiritual vigour & efficacy with Christ, & amongst themselves, is in the exercise, use, and power of his own holy Ordinances. The reason is, John 14.22. Cant. 1.7.8. he intending thus to manifest himself to them, and not to the world, sets out limits and bounds where he will show himself, Isa. 56.7. Acts 9.31. Isa 25.6. And thus was that fourth conclusion finished, and with it the work of that time. There was yet a fifth conclusion in this description of a Church, which I did omit for want of time, only naming of it, and reserving its prosecution for this occasion. But being prevented, & loving my own peace, I shall only name it again. 5. This communion that a Church enjoyeth with Christ and Believers amongst themselves in his Ordinances, Is maintained by assembling themselves together to communicate in such ordinances, as Christ will show his glory upon them, 1 Cor. 14.23. & 16.1.2. Art. Ch. En. 19 And see now how it fell out, in this very point rests all the difficulty, as it must be explained, which in the general is confessed as true on all hands, yet what my particular thoughts and judgement was, I never yet spoke word, yet these men on both sides would needs tell me what I would say, when in truth I knew not fully myself. Yet Brethren for quietness and peace sake, I'll lay down some things in general, waving difficulties, that you may guess which way my thoughts tend. 1. All Believers and every member ought to frequent and assemble to that place which is appointed for the meeting of the congregation in the use of Divine Ordinauces publicly. This only I name as confessed on all hands, and therefore in the next place, 2. Every family of Believers ought after public ordinances in the Church or congregation, to assemble together for recognition, conference, mutual assistance in what hath been publicly done, and the use of such Ordinances as are proper to them. These two propositions, no man I know, if taken in this general sense so much as sticks at. Only if I should add one glance more, it may be it would startle: yet I hope not offend, especially if taken as 'tis intended by me, I'll venture upon good natures, and lay it down in sum thus. Many grand sticklers and contenders for an universal outward conformity (which I shall for ever supplicate the throne of grace for us, coming nearest to a state of glory) Are the most peccant and defective in the main business, to wit sensible & quickening communion with Christ, which is the main end of those Ordinances, and the Saints or Believers general conformity to them. Brethren, I would demand from these eager spirits, whether it hath not been the practice of this and former ages to terminate their devotion in a circular course of coming to Church— reading or hearing a chapter with the Minister, turning down leaves at Chapter and verse— things I know good and aught to be done; yet when 'tis manifestly apparent this terminates all, and they look no further but only to the exercise of the body, which profits not, nor see any thing of the power of Christ shining out in strength in their Ordinances, I would demand whether 1. These things are not useless in our relation to Christ in them. 2. This be not to profane & pollute that, which he hath ordained to communicate and show himself by to his people? 3. Condemnation will not be advanced hereby? Brethren, these things I only propose without reflection upon any man's particular, let his own conscience judge. Whether this method had not in the days of yore eaten out the power of godliness, and left the body of religion an empty carcase. But I do but name this doubt obiter, and by the buy. I must yet crave leave & a little patience to insert a third conclusion in this business of assembling or meeting, lest I should be accused of bauking or dissembling the main. For I expect to hear of it on both sides the head, take it thus: 3. It is lawful for Christians or Believers of several families in a Town, Parish, or Country, to meet together to confer and examine truths delivered, to communicate each others experience for mutual consolation and edification in the way of Christ. This Brethren I would have rightly understood, and that will prevent a carping, take then these two cautions in. 1. Such assembling or meeting ought not to prejudice the public Ordinance and Assembies. 2. Such assembling or meeting ought not to disturb or violate the peace or quiet of the State or Kingdom. These two cautions observed, I'll justify the conclusion to be warrantable. It is an express injunction of the Apostle, and nothing can come in for a supersedeas where he commands. Thus I have declared briefly to you as well as I could, the nature of a Church under the Gospel. What it is in the sense of other men, either for the place of meeting, or in that relation it stands to the Kingdom or Nation as protected, and in some cases bound by Laws and Edicts, I have not meddled, as leaving it to the Lawyers and Magistrates to determine; my errand was never so far as I know to preach penal Statutes, but obedience to the KING and other his subordinate Governors, which I shall ever be diligent in both in word and practice. What I have done amiss herein, I shall submit to censure and error I shall be convict of. Thus fare may suffice for the nature of a true Church. The next thing I did propose to myself in the business of a Church, is SECT. 2. THe Privileges of Believers met in the way of a Church or Congregation in the use of the Ordinances of Christ. And these I did resolve to reduce in distinct conclusions in these few heads. SECT. 1. general. THe great Privilege of Believers joined in fellowship in the Gospel, and met together in the use of any Divine Ordinances, is To have an intimate, tender, and prevailing effectual presence of Christ himself with them. This both Scripture and reason abundantly testify, for Christ being a living head, and appointing his Church to be his body, it must follow, the body must find the influence from the head in every channel and vessel ordained for that purpose, Matth. 28.19, 20. Thus much in general, now again in SECT. 2. Special. AS several branches arising from this common stock, they are to be reduced to a twofold head. SECT. 1. Internal. And these again admit a distinction. 1. General. A constant quickening influence and power of spiritual refreshing from this presence of Christ. This is clear in the former demonstration, and made mention in former places of Scripture. SECT. 2. Special. ANd that again should be dispatched in these things. 1. A sensible & active spiritual taste of Divine love, or of God himself in his Ordinances by this presence of Christ. For by this coming to him we come to and see the Father by him. And hence also follows in the use of the Ordinances by this presence of Christ these three things. 1. Peace with, and spiritual joy in God. 2. A strength communicated to walk with Christ, and in his power with God. 3. A sealed assurance of eternal communion with God in glory. These are those internal Privileges of the Church to be poured out and communicated to the Saints in their assembling in the use of divine ordinances. SECT. 2. Externall Privileges. ANd these I should refer to these three conclusions; 1. A free use of all the Ordinances of Christ belongs to the church. 2. A power of establishing of Officers for the government of the Church. 3. A power of exercising of all censures, or the power of the Keys for the matter of Discipline. Whence I would (had I prosecuted) infer red one thing as a most necessary corollary. All these Privileges are made truly efficacious and effectual by the prevailing and actual presence of CHRIST with them. One thing more I added to be heeded, Cautions. to wit thus, 1. Whether you'll call a Church thus invested with these great privileges made efficacious by Christ's real presence to be, A Church. 1. Nationall. 2. Provincial. 3. Classical. 4. Parochial. 5. Independent or congregational. Let others dispute the question, I will not: I conceive all are. 2. Whether the government be invested in an Episcopacy, Classical, Parochial, or Congregational Eldership from the donation of the Church, for 'tis her inheritance, I will not determine, let the King & State determine. I can with peace submit so fare as my conscience yet bears me witness, & will so soon as the hand is put to execution. The other two points of the use of the 1. Law. 2. Baptism I touched not, FINIS.