be no more then so Suppose Saul to have dwelt in the same house afore his conversion in which he dwelt after which is not unpossible nor unlikely yet we see he was no member of the Church at Hierusalem afore his conversion no nor of some time after though he might have dwelt in an house in the midst of the Christians and Church-members there The members of the Dutch and French Churches in London or other Townes in England are not members of the Englishâ—Congregations or Churches no more then the English are of theirs and yet they dwell promiscuously together in the same Sâ—recte of the same Towne Towne-dwelling would not make a man a free-man of a Company in London or some other Corporation for many others dwell in the Towne with them yea it may be in the same streete that are not free of their Company and so it is in this case But the reason why such as dwell in Towne with the Church are not members thereof may be because they frequent not their Assemblies Idiots and Infidells might come into the publick meetings among the Corinthians 1. Cor. 14. 23 24 25. yet Idiots and Infidells were not therefore members of the Church And Saul after his conversion might have come in among the Church in time of publick duties and have seene and heard all that they had done yet this would not have made him of one body with them Some Indians Moores and other naturall persons come into our meetings in New-England some of their owne accord and others by the Command or Counsell of their Masters and Governours yet no man can say that all these are hereby made Church-members Wherefore seeing neither conversion nor loving affection nor cohabitation nor coming into their meetings doth joyne a man as a member of the visible Church for some men have all these and yet are not members and others are sometimes members of the visible Churches and yet want some of these are hypocrites and want sound conversion it remaineth therefore that as sound conversion makes a man fit matter for a Church So profession of his Faith and of his subjection to the Gospel and the Churches approbation and acceptance of him which is the summe of Church-Covenant is the formall cause that gives him the being of a member But joyning doth not alway signifie joyning in Covenant Philip joyned to the Eunnuchs chariote and dust to mens feete Act. 8. 29. Luke 10 11. and yet there was no Covenant and therefore men may joyne to the Church without any Covenant The word indeed may expresse any close joyning whether naturall as the branch is joyned to the Vine or an arme or other member to the body or artificiall as when two stickes were joyned to become one in Ezekiels hand Ezek. 37. Or when Carpenters or Masons doe joyne pieces of stone or Timber together to make one house Neh. 4. 6. Ezr. 4. 12. but is not onely the force of the word that is stood upon But when joyning is used to expresse such joyning wherein a man voluntarily takes on him a new relation there it alwayes implyes a Covenant whether the relation be morall and civill or religious and Ecclesiasticall We speake of voluntary relation for there are naturall relations as betweene parents and children and these need no Covenant there is no Covenant to make a man a Parent or a childe There are also violent relations as between Conquerour and Captives and in these there is no Covenant neither but others are voluntary and these alwayes imply a Covenant and are founded therein whether they be morall and civill as between husband and wife Pro. 2. 17. between Master and servants Luk. 15. 15. between Prince and subject between Partners in Trade 2 Chro. 20. 35 36 37. where the Covenant or agreement is that men shall bare such a share of charges and receive such a share of profits or religious as between Minister and people between the Church and the members all these are done by way of Covenant A man cannot joyne himselfe to a woman as her husband but by way of Covenant A man cannot joyne himselfe to another as a servant or apprentise but by way of Covenant And so may we say of all the rest nor into any body corporate but by the same way and means If men be united into a body politick or incorporate a man cannot be said to be joyned to them by meere heartie affection unlesse withall he joynes himselfe unto them by some Contract or Covenant Now of this nature is every particular Church a body incorporate 1 Cor. 12. 27. Yee are the body of Christ c. and hath power to cast out 1 Cor. 2. 7 8 as a body incorporate and therefore he that will joyne unto them must doe it by way of Covenant or Agreement and so this Answer to this Objection may be a fourth Argument to prove the point in hand that joyning in Covenant is that which makes a man a member of a Church All voluntary relations all relations which are neither naturall nor violent are entred into by way of Covenant But he that joynes into a Church as a member or enters into a Church doth take upon him such a relation Therefore joyning to a Church as a member is by way of Covenant A fifth Argument may be drawne from the power which all Churches Officers and members have over all their members in the Lord If all Churches Officers and members have power in the Lord over all their members then joyning in Covenant is necessary to make a man a member of a Church but the former is true therefore the latter is true also The Assumption in this Argument that all Churches have power over their members is proved from 1 Cor. 5. 4 5. 13. where the Apostle reproveth the Corinthians for suffering the Incestuous man amongst them and commands them to deliver him to Saâ—an and cast him out from amongst them Now this he would not have done if they had had no power over him or if there had been any roome for them to say wee have nothing to doe with him wee have no power over him And the same is prooved in other Scriptures also as Mat. 18. 17. Psal. 149. 6. 7 8 9. And the Consequence of the Major Proposition viz. that then members doe engage themselves by Covenant is proved by this reason That Churches have no power over such as have not engaged themselves by Covenant and committed power unto them by professing to be subject to all the Ordinances of Christ amongst them The truth whereof may appeare by two Reasons First Because all Christians have power and right jure divino to choose their owne Officers to whom they commit their soules Act. 6. 1. 14 23. where the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imports choosing by Election and so the word is used and translated 2 Cor. 8. 19. he was chosen by the Churches
promise a promise it is and therefore it is called a joyning in Covenant here an entring into Covenant Deut. 29. 10. Solemne and publick and therefore it is by the children of Israel and the children of Iudah together and they say let us joyne Secondly The object the Lord and one another joyne our selves to the Lord it is not a promise onely to man but to the Lord himselfe and likewise to one another for come let us joyne implyes mutuall consent together Thirdly The Agents or the qualification of the persons Christians not Turkes Indians c. Saints Psal. 50. 5. 16 17. called to fellowship with Christ so 1 Cor. 1. 9. else if they be not united to Christ by faith they are not fit materialls for such a building as a Church of God which is the house of the living God Ephes. 1. 1. 1 Cor. 1. 2. Phil. 1. 1. Rev. 21. 27. By his providence to live together else they cannot partake in the Lords Ordinances together as Churches ought to doe 1 Cor. 14. 23. Act. 14. 27. the whole Church comes together in one place cleaving together in faith and love so Act. 4. 32. If they differ namely in opinion or in their affection and should joyne in this Covenant breaches factions rents and schismes would be like to be the issue of such joyning things so unlike would not close nor long hold together Dan. 2. 43 Desirous to partake in all Ordinances this should be the ground of their joyning in Covenant together Psal. 110. 3. willing and not pride nor gaine nor the like Fourthly The Act binde themselves that now they are bound by their owne word and promise that they may say now as Psal. 56. 12. Thy vowes are upon me or as Num. 30. 2. if he binde his soule with a vow Fiftly The matter promised To walke together in all such wayes of worship and mutuall edification as the Gospel requireth of Churches and Church-members they binde not themselves to observe any devises of their owne nor inventions of men but such things as the word of God requireth neither is it perfect obedience to the Law for that were impossible to performe and presumption to promise nor is it onely in generall the duties of the Gospel but specially such duties of worship to God edification of one another as concerne Church-State which now they enter into Sixtly The manner of performing Confidence of Gods gracious acceptance and assistance through Christ for in all our wayes God must be acknowledged Pro. 3. 6. and much more in such speciall matters of weight If men in entring into this Covenant looke for acceptance through any worth of their owne or promise dutie in their own strength they shew themselves like to the Pharisees Luk. 18. 10 11. and turne the Church-Covenant into a Covenant of workes and as many as are of the workes of the Law are under the curse Gal. 3. 10. The use and benefit of this Church-Covenant and the fruit thereof may be seene in two particulars first That this is that whereby a company of Christians doe become a Church It is the Constituting forme of a Church Secondly This is that by taking hold whereof a particular person becomes a member of a Church which was constituted afore For the former of these every Christian Church must have in it both matter and forme and as the matter by Gods appointment are visible Saints or visible beleevers Ephes. 1. 1. 1 Cor. 1. 2. and in the New Testament onely so many as may meete together in one Congregation So the forme is a uniting or combining or knitting of those Saints together into one visible body by the band of this holy Covenant Some union or band there must be amongst them whereby they come to stand in a new relation to God and one towards another other then they were in before or els they are not yet a Church though they be fit materialls for a Church even as soule and body are not a man unlesse they be united nor stones and timber an house till they be compacted and conjoyned Now that a company becomes a Church by joyning in Covenant may be made good sundry wayes first By plaine Texts of Scripture as from Deut. 29. 1 10 11 12 13. Yee stand this day all you before the Lord your God your Captaines of your Tribes your Elders your Officers with all the men of Israel ver. 10. That thou shouldest enter into Covenant with the Lord thy God ver. 12. and he may establish thee for a people unto himselfe ver. 13. So that here is plainâ—y shewed that here was a company ver. 10. and this company were to be established to be a people unto the Lord that is to say a Church ver. 13. And this is done by the peoples entring into solemne Covenant with God ver. 12. And therefore a company of people doe become a Church by entring into Covenant with God This Covenant was not like our Church-Covenants for it was of all the Nation together whereas the Church-Covenant with us is of some select persons leaving out others 1. This Objection concerns the matter of a Church but the Covenant is not the materiall cause of a Church but the formall cause thereof and for this the Text is plaine and expresse that by entring into Covenant with God a people come to be the Lords people that is to say his Church 2. If it was of all the people together the reason was because that Church was a nationall Church now if a nationall Church becomes a Church by entring into solemne Covenant with God then a Congregationall Church becomes a Church by the same means for there is no difference between them in this point 3. Though it was of all the people we may not say it proves that when we looke at the materiall cause of a Church there may be a promiscuous taking in of all Commers without distinction or separation of the precious from the vile for first when God took in this Nation to be his people he separated them from all the Nations of the earth besides so that there was a distinction and separation of some from others Secondly this generation was generally a generation of beleevers for it was they that were to enter into the land within a while after for they were fortie yeares in the Wildernesse this Covenant was made in the last moneth save one of the last of those fortie yeares Deut. 1. 3. And their carkasses fell not in the Wildernesse through unbeliefe as their Fathers did Num. 14. Heb. 3. but entred by faith and when they were entred subdued Kingdomes by their faith Heb. 11. 33. and served the Lord all the dayes of Ioshua and of the Elders that outlived Ioshua Josh. 24. 31. As for that which is said of them ver. 4 5. of this Chap. that the Lord had not given them eyes to see c. that proves not that they were wholly hardned in a carnall estate
but onely that they were dull and slow of heart to consider of sundry dispensations of God towards them for as much is said of the disciples of Christ Mar. 8. 17 18. when doubtlesse they were not meere carnall or naturall persons This people Deut. 29. could not become the Lords people by entring into solâ—mne Covenant with God for they were the Lords Church and people already before this 1. If they were yet that was by entring into solemne Covenant with God on Mount Sinai when the Lord had brought them up out of the Land of Aegypt for then they entred into solemne Covenant with God and God with them and so they became the Lords peculiar people Exod. 19 4 5 6 8. c. If they were his people before that yet that also was by Covenant made with them in the loynes of Abraham when God tooke him and his seede to be his Church and people yet separating Ishmael from Isaac and Esau from Iacob that the inheritance of the Covenant of God and of being the Church of God might rest in the house of Iacob 2. Yet it was not without great reason that the Lord should now establish them by solemne Covenant to be a people to himselfe because the Nation had been much degenerated from the spirit and wayes of Abraham in Aegypt and had broken that Covenant by their Idolatries there Ezâ—k. 20. 7 8. And the Covenant made in Sinai or Horeb when they were come out of Aegypt they had also broken by their Idolatries in the Wildernesse Ezâ—k 20. 13 16. for which causes and the like the Lord consumed that generation that they never entred into the Land Iosh. 5. 4 6. And therefore now when their posteritie and children were ready to enter in the Lord entred into Covenant with them and thereby established them to be his people their Fathers being cut off for breaking the Covenant But still it was by Covenant that both Fathers first and children afterward became a Church and people unto God and when this generation were entred into the Land their Covenant made before between God and them was confirmed by Circumcision Iosh. 5. 3 7. they being not Circumcised before But this Covenant was of the whole Church with God and therefore not like our Chuâ—ch-Covenants whiâ—h are between the Church and the members concerning watchfulnesse over one another and the like Our Church Covenants are with the Lord himselfe as was shewed before in the description thereof For watchfuâ—nesse and duties of edification one towards another are but branches of the Lords Covenant being duties commanded by the Law and so it was with that people of Israel who when they promised and Covenanted to walke in all the wayes of God in all his statutes and commandements and judgements they promised these duâ—ies of love and watchâ—ulnesse and eâ—ification one towards another because these were duties commanded and required oâ— God Lev. 19. 17 Deut. 29 â—8 the neglect whereof in the matter of Achan was the sinne of alâ— the Coâ—gregation and brought judgement upon them all Iosh 7. 11 12. Yea by this Covenant they were bound to duties towards them that were not then present but children afterward to beborne and proselyâ—es that afterward should be added to them ver. 14 15. Like as our Church-Covenants are with them that now are and that hereafter shall become members of the same Church When Iehojada made a Covenant between the King and the people 2 King 11. 17. that Covenant was but a branch of the Lords Covenant with them all both King and people for the King promised but to Rule the people righteously according to the will of God and the people to be subject to the King so Ruling Now these duties of the King to them and of them to the King were such as God required in his Covenant both of him and them and so it is in Church-Covenant the duties of the Church to the members and the members to the Church and one another are no other but such as the Gospel and the Covenant of grace requireth both of the Church and the members of it in their severall places But this place of Deut. 29. is not sufficient to prove a Church-Covenant in these dayes because it is in the Scriptures of the old Testament for whatsoever must be used in the dayes of the New Tâ—stament must be proved from the Scriptures of the New Testament or else it is to be layd aside 1. The Church-Covenant may be proved from the New Testament also as will afterwards appeare 2. But suppose there were not pregnant places for it in the New Testament yet it is not enough to prove the same unlawfull for whatsoever Ordinance of the old Testament is not repealed in the New Testament as peculiar to the Jewish Paedagogie but was of morall and perpetuall equitie the same bindes us in these dayes and is to be accounted the revealed will of God in all ages though it be not particularly and expressely mentioned in the writings of the New Testament else how shall we prove it unlawfull for a man to marry his Sister or his Aunt How shall we prove it warrantable and necessary for Magistrates to punish Sabbath-breaking blasphemy and Idolatry How shall we prove it lawfull to apply the seale of Gods Covenant unto Infants or to admit women to eate of the holy things for the Scriptures of the New Testament doe speake little in these cases onely the Scriptures of the Old Testament doe give direction and light about them Lev. 18. 19. Neh. 13. 15. c. 2 Chron. 15. 16. 2 King 23. Gen. 17. 2. Exod. 12. 4. 6. And the New Testament hath nothing to the contrary and they are all according to morall equitie and reason and therefore they are to be observed from the Scriptures of the Old Testament as the revealed will of God though there were nothing expressely for them in the New And the same we say of the particular in hand For that a company should be combined together into one body in way of Government and subjection by way of mutuall free Covenant as men doe when they enter into Church Estate nothing is more naturall or agrâ—eable to morall equitie nay it implyeth a contradiction in the very name of libertie or freedome that free-men should take upon them authoritie or power over free men without their free consent and voluntary and mutuall Covenant or Engagement And therefore seeing this Covenant is not repealed in the Scriptures of the New Testament the Scriptures of the Old are sufficient warrant for it Another Scripture to prove the same is Deut. 26. 16 17 18. with Deut. 27. 9. This day the Lord hath commanded thee to doe these Statutes and Iudgements thou shalt therefore keepe and doe them c. Thou hast avouched the Lord this day to be thy God and to walke in his wayes and to keepe his Statutes c. And the Lord
hath avouched thee this day to be his peculiar people Take heed and hearken O Israel this day thou art become the pâ—ople of the Lord thy God This Scripture plainly shewes these things 1. That here was the making of a Covenant between God and man for that avouching of God to them and them to God was the making of Covenant ver. 17. 18. 2. This was not of one person but of a company together the whole people of Israel 26. 18. 27. 9. 3 Here is the effect of this Covenant that thereby they become the Lords people ver. 9. So that when a company doe enter into holy Covenant with God they become thereby the Lords people that is to say his Church So Ezech. 16. 8. proves the same likewise I entâ—ed into Covenant with thee saith the Lord and thou becamâ—st mine Here also is the making of Covenant between the Lord and men and this Covenant was not personall but of a company for it was with Hierusalem ver. 2. which was a whole Citie it was with them that were multiplied as the bud of the seild ver. 7. and it was with them that did prosper into a kingdome ver. 13. and therefore not meant onely of any one particular person And by this Covenant they became the Lords that is the Lords Church and people for it is expresly said I entred into Covenant with thee and thou becamest mine So that when a company enter into Covenant with God and God with them they become thereby the Lords Church and people Likewise Ezek. 20. 37. I will cause you to passe under the rod and I will bring you into the bond of the Covenant In which place there is first mention of an holy Covenant Secondly This was not of one person but of a company the whole house of Israel ver. 30. 39. Thirdly And this Covenant is called a Bond because it is by Covenant that a people are bound and tyed and knit together as one Chuâ—ch all of them unto the Lord and one unto another So that the Covenant is the bond of union by which a company are so combined and united as that they become a Church It is also obsâ—rvable how the Lord before he would bring them into this bond of the Covenant he would cause them to passe under the rod by which phrase as Iunius upon the place well observes is meant tryall and probation drawne from the manner of Shepheards or owners of Cattell who went among their sheepe or other cattell with a rod and therewith pointed out such as were for the Lords holy use as Lev. 27. 32. And so hereby is noted that God would not â—n the dayes of the Gospel have men to be brought into his Church hand over head but he would first cause them to passe under the rod of due tryall and probation and then such as upon tryall were found to be holy for God or meete matter for his Church should solemnly enter into Covenant with God and that Covenant should be the bond that should combine them and knit them together into one that so they that were many particular persons should all become one body that is to say a Church And so much of the first Argument drawne from plaine Texts of Scripture A second Argument may be taken from the Titles that are given to the Church as first that the Church is said to be married or espoused unto Christ Ier. 2. 2. 3. 14. 2 Cor. 11. 2. From whence the Argument may be formed thus If every Church becomes a Church by being married or espoused unto Christ then a company becomes a Church by way of Covenant But the former is true therefore the latter 〈◊〉 true also The Assumption that a Church becomes a Church by being married unto Christ is plaiâ—e from the former Scriptures where the â—hurcâ— of Israel and the Church of Corinth in regard of their eâ—tring into Church Estate are said to be espoused and married unto Christ as a loving and chast Virgine to one husband Which spirituall marriage between Christ and his Church is also taught in the type of the marriage between King Salomon and Pharoahs daughter Psal. 45. The Consequence of the Proposition is plaine in reason for there is no marriage but by way of Covenant no woman becomes a mans wife but by way of bestowing her selfe in Covenant upon such a man neither doth a man become an husband but by the same means and therefore the Scripture speaking of the violation of marriage calls it a violation of Covenant Prov. 2. 17. Christ hath but one wife or Spouse Cant. 6 9. The Catholique Church indeed is but one viz the whole company of Gods Elect in heaven in earth dead now living and not yet borne But as there is the Church-Catholique which is but one so there are particular and visible Churches which are in number many and therefore the Scripture speakes of Churches 2 Cor. 8. 1. 19. Gal. 1. 2. Of the Churches of the Gentiles Rom. 16. 4. Of seven Churches Rev. 1. 4. Of all Churches 1 Cor. 14 33. 7. 17. Rev. 2. 23. But if every particular Church be the wife of Christ how many hundred wives should he have 1. If the Church of Israel Ier. 2. 2. the Church of Corinth 2 Cor. 11. 2. The Jewish Church Rev. 19. 7. be the Spouse and wife of Christ there is no reason but others should be the same also especially seeing there is no particular Church but in respect of their Church estate they may decline and goe a whoring from Christ and that shews that they were first espoused to him for no woman can be said to got a whoring from a man if shee were never married nor espoused to him at all 2. This that seemes an absurditie and were a sinfull practise among men in respect of Christ is a certaine truth and no dishonour unto him at all to have more Spouses then one upon earth many spirituall Spouses Men cannot give themselves wholly and intirely to many as Christ can Every faithfull soule is espoused and married unto Christ and in that respect he hath not onely many hundred but many thousand yea many millions of spirituall Spouses But this spirituall marriage is between Christ and the Church But the Church Covenant is between the Church and the members and therefore this marriage doth not prove the Church-Covenant 1. In some sort there may be said to be a marriage between the Church and the members viz. in respect of that deare love and affection that ought to be between them and therefore it is said As a young man marrieth a Virgine so shall the children of the Church be married to the Church Isa. 62. 5. 2. But properly the marriage is between Christ the Church and so is the Covenant also so farre as therein they give up themselvâ—s to Christ as unto an head and Lord as a woman in the Covenant of mâ—rriage doth give up
her selfe unto her husband And the performance of such duties as the Church and the member owe one unto another is a branch of that marriage-Covenant wherein they are tyed to Christ for Christ himselfe in his Covenant requires not onely that they should give up themselves to him but also that they should performe these duties one unto another And accordingly it is said of the Churches in Macâ—donia that they gave up themselves first to the Lord and then to us by the will of God 2 Cor. 8. 5. True it is they doe also binde thâ—mselves by Covenant one unto another but in that respect the Covenant is pâ—operly a brotherly Covenant like that 1 Sam. 20. 8. Amâ—s 1. 9. because there the engagement is to one another as brethren fellow members and fellow-helpers and not as to one head or Lord as it is in respect of Christ and therefore in that respect it is not so properly a marriage-Covenant as it is in respect of Christ though duties to one another are promised in their Covenant with one another and also in their Covenant with Christ In briefe thus They promise unto Christ duties to him and duties to one another according to him and so their Covenant is a marriage-Covenant with Christ They promise also to one another duties to one another and so it is a brotherly Covenant Another Title given to the Church which also proves that a Church is made by Covenant is the Title of a Citie or Citie of God Psal. 87 3. 48 1. 8. 122. 3. Ephes 2. 19. The Argument lyeth thus If a true Church be a Citie of God then a Church becomes a Church by Covenant But every true Church is a Citie of God Ergo The Assumption is proved by the Scriptures forealledged The Consequence of the Proposition is plaine in reason for every Citie is unâ—ted by some Covenant among themselves the Citizens are received unto 〈◊〉 Civitatis or right of Citie priviledges by some Covenant or Oath And therefore it is so likewise in this Citie of God the Church and men become Citizens of the Church by solemne Covenant The third Argument may be drawne from the meanes of reforming and restoring a Church when it is corrupted which is by entring into Covenant a new with God 2 Chron. 15. 10. 29. 10. Neh. 9. 38. 10. 28 29 Ier. 50. 4 5. The reason may be taken thus If a Church decayed is to be restored and refoâ—med by renuing Covenant with God then it was instituted and erected at the first by way of Covenant The reason of which Consequence is because abuses and corruptions are to be reformed by bringing things back to the first Institution Thus Christ reâ—ormes the abuses of marriage by bringing them to the first Institution of that Ordinance From the beginning it was not so Mat. 19. 8. And thus Paul reformeth the Abuses of the Lords Supper by telling them what was the first Institution thereof 1 Cor. 11. 23 c. And thus the Lord Jesus calling on the declining Church of Ephesus for reformation bids her remember from whence shee is fallen and repent and doe her first workes Rev. 2. 5. Now the Assumption is plaine from the Texts above alledged that at the reforming of a Church there is to be a renuing of Covenant and thence it follows that at the first erecting of a Church there was the making of a Covenant with God for els this renuing of Covenant would not have been the way to reforme it The fourth Argument is taken from that which doth dissolve a Church which is the dissolving or breaking of the Covenant Zach. 11. 9 10 14. If dissolving the Covenant be that which doth dissolve the Church then the making of Covenant is that which constitutes a Church The reason of the Consequence is plaine because otherwise the Covenant might be dissolved the Church stand still if it were not the making of the Covenant that did constitute the Church But if dissipating stones in a building doe dissolve the house then the compacting and conjoyning of them is that which makes the house If separation of soule and body be that which destroyes the man that then we say he is not it must needs be the uniting of them that did constitute make the man and so it is 〈…〉 case And that dissolving the Covenant is that which disâ—olâ—ves a Church is plaine from the Text alledged Zach. 11. Where the breaking of the two staves of beautie and bands that is the unchurching of the Jewes is interpreted to be the breaking of the Covenant that God had made with that people and the brotherhood that was between Iudah and Israel The fifth Argument is taken from the distinction which God hath appointed amongst Churches and the confounding of all Churches into one if there be not this Covenant to distinguish them If Churches be distinct Societies and may not be confounded then Churches are compacted and combined by Covenant But the former is true Ergo That Churches are distinct Societies is plaine in the Scripture where we have mention of many Churches in one Countrey or Province Gal. 1. 1. 1 Thes. 2. 14. Of seven Churches in Asia Rev. 1. 4. and of all the Churches 1 Cor. 14. 33. Rev. 2. 23. Ephesus is not Smyrna nor Smyrna is not Thyatira nor either of them Pergamus but each one distinct of themselves having Officers of their owne which did not belong to others vertues of their owne for which others are not praised corruptions of their owne for which others are not blamed If it were not thus then when Laodiâ—ea is condemned for lukewarmenesse or Ephesus for declining all the rest should be reproved also And when Philadelfia is praised all the rest should be praised also which we see is otherwise Now from hence the Consequence is certaine that therefore they are combined by some Covenant each one amongst themselves for there is nothing els without this that wil sufficiently distinguish them The Spirit of God and Faith in their hearts is common to all Christians under heaven and in heaven also and therefore this is not the thing that makes distinction Nor is it habitation in the same Towne together for that may be common to such Christians as are not of this Church and usually is to many that are no Christians As it is with Companies in London as the Company of Goldsmiths c. that many others dwell in the same Towne with them yea it may be in the same streete that are not of their Company and therefore it is not meerely habitation that doth distinguish them from others but some combination and agreement amongst themselves So it is not habitation in the same Towne that distinguisheth Churches and Church-members from other men but their mutuall agreement and combination and joyning themselves together in an holy Covenant with God If the Spirit of God and Faith in their hearts cannot distinguish one Church from
another because these are common to them all then how can Covenant distinguish them sith all Churches are joyned by Covenant one as well as another It is not a Covenant simply or a Covenant in generall that doth constitute a Church or distinguish one Church from another but a Covenant with application and appropriation to these persons Even as it is in marriage though all married couples be united by Covenant and a Covenant wherein one couple promiseth the same duties that another couple doth yet a Covenant with application and appropriation of the duties covenanted to this man and this woman in particular such a Covenant is the very thing that make a couple man and wife together and gives them mutuall power over each other as husband and wife and puts a distinction between them and all other men and women in the world And so it is in this case a Covenant to performe Church-duties with application and appropriation to such persons is the very thing that constitutes a Church and distinguisheth one Church from another And thus much concerning the former of the two particulars to shew the use of Church-Covenant viz. that it is that whereby a company doe become a Church The second particular is this taking hold of the Covenant or joyning in it is that which makes a particular person a member of a Church And this followes upon the former and that may be the first Argument to prove it If joyning in Covenant be that which makes a company to become a Church then taking hold of that Covenant is requisite to make a particular person become a member of the Church But the first is true as hath been shewed before Therefore the second is true also If compacting and conjoyning of stones and pieces of Timber be that that makes an house then a particular stone cannot become a part of that house till it be compacted and conjoyned to the rest But the former is true even in the Church of God which is the spirituall Spouse and Citie of God living stones Christians beleevers must be compacted together and builded up together Ephes. 2. 21. 22. Psal. 122. 3. and therefore the latter is true also that a particular Christian becomes a member of the Church a part of that building by being combined with the rest A second Argument may be drawne from the Scripture Isa. 56. 3 6 7. Let not the sonne of the stranger that hath joyned himselfe to the Lord speake saying the Lord hath utterly separated me from his people c. The sonnes of the strangers that joyne themselves to the Lord to serve him c. and take hold of my Covenant even them will I bring to my holy mountaine and make them joyfull in my house of Prayer c. Concerning which Scripture note three things to the present purpose First That these strangers were members of Christ true beleevers joyned to God by Faith for it is said they have joyned themselves to the Lord v. 3 v. 6. that they loved the name of the Lord served him and kept his Sabbaths v. 6. and yet for all this they were not as yet joyned as members of the visible Church for if they had been ioyned there would have been no cause for such a complaint the Lord hath separated me from his people v. 3. Besides bringing them into the Church as members and granting them the priviledge of members is promised as a reward and blessing upon this their joyning to the Lord by faith and obedience v. 7. And therefore it is not the same but a distiâ—ct thing from it the one being promised as a reward and blessing upon the other Secondly The Lord promiseth that he will make them members of his Church Them will I bring to my holy mountaine and make them joyfull in my house of Prayer Thirdly That among other things requisite to make them members this was one viz. the taking hold of that Covenant which was between the Church of Israel and God v. 6. So that hence we may gather that men may be members of Christ joyned to the Lord by faith and love and yet for the present not be members of the visible Church And that when God is so gracious to true beleevers as to make them members of his visible Church it is requisite that they joyne in Covenant before But might not faith in Christ beleeving in heart on the God of Israel be all the taking hold of the Covenant that is here meant Not so but over and above that here is also meant their open profession of their Faith in the God of Israel and open binding of themselves by Covenant to all such duties of faith and obedience as God required of the Church of Israel and the members thereof Now distinctly take the Answer to this Objection in three or foure particular Propositions First There was a Covenant between the Church of Israel and God Exod. 19. 5 6 7 8. Ezek 16. 8. Deut. 29. 10. c. Secondly This Covenant was mutuall not onely a promise on Gods part to be their God and to take them for his people but also reciprocally on their part to give up themselves unto God to be his people and to doe the dutie of people to their God The Covenant is not meerely to receive from God and promise nothing back againe to him nor doth God binde himselfe therein and leave men at libertie but it is mutuall on both parts as these Scriptures declare Gen. 17. 1. Exod. 19. 7. 8. Deut. 5. 27. 6. 16 17. Hos. 2. 23. Zach. 13. 9. Thirdly Hereupon it followes that if men had not promised and also performed in some measure of truth the duties of Faith and obedience unto God they had not taken hold of the Covenant but had discovenanted themselves notwithstanding all the promises of God unto their Fathers or others Thus though God promised Abraham to be a God to him and to his seede in their generations Gen. 17. 7. yet the Ishmaâ—lites and Edomites descending from Abraham were discovenanted by not promising nor performing those duties of Faith and obedience which God required on the peoples part when a Covenant containes promises on Gods part and duties also on mans he doth not take hold of the Covenant that takes one part and leaves another Fourthly To beleeve what God promised in the Covenant for his part and to promise in a private way the duties of obedience on mans part was not sufficient to make these strangers members of the Church but they must doe it openly and in the view of the Church else the Church could have had no warrant to have admitted such into their Fellowship if their faith and obedience had not been visibly professed Exod. 12. 43. 48 2 Chron. 23. 19. And in as much as the Covenant was mutuall when these strangers did manifest their taking hold of the Covenant they manifested and professed both Faith and obedience
both that they beleeved what God promised and that they would be obedient to what he required If any shouâ—d have claimed Church-fellowship saying I beleeve the promises but would not binde himselfe to any duties of Evangelicall obedience this had been a taking hold of the Covenant by the halves a taking of one part of it in seeming and pretence and a leaving of another but it would not have been sufficient to have brought a man into the fellowship of the church Such of the Congregation of Israel as would not come to Hierusalem to enter into Covenant were to be separated from the Church in the dayes of Ezrya Ezra 10. 8. And therefore such as being strangers should refuse to enter into it could not be admitted into the Church So that the taking hold of Gods Covenant which is there required to make these strangers members of the Church is a beleeving in heart on the God of Israel and an open profession that they did beleeve and likewise a promise of obedience or subjection unto the God of Israel and an open professing of such obedience and subjection and that is the joyning in Covenant which we stand for before a man can be a member of a Church even an open profession of Faith and of Obedience A third Argument is taken from those Scriptures which shew that men become members by being added to the Church or being joyned to them Act. 2. 47. 5. 13. 9. 26. If men become members of the Church by being added or joyned then joying in Covenant or professing of subjection to the Gospel or Covenant of God is that whereby a man becomes a member of a Church But the former is true as appeares by the Scriptures forementioned and therefore the latter is true also But all the doubt in this Argument will be concerning the consequence of the Major Proposition but that may be made good by this reason and the confirmation of it viz. that a man cannot be added or joyned to the Church by any other meanes without this joyning in Covenant The truth of which Assertion will appeare by shewing the insufficiency of all other means without this joyning in Covenant and that may be done in Answer to the Objections ensuing When men were added to the Church it may be no more is meant but thaâ— God did convert them and worke Faith in their hearts and that converting of them was the adding of them to the Church This cannot be all for first Saul was converted and had faith wrought in his heart and yet he was not at the first received for a member of the Church at Hierusalem though he assayed to be joyned unto them till they were better satisfied in his spirituall estate by the testimony of Barnabas Act. 9. 26 27 28. And those strangers Isa. 56. as was said before were joyned to the Lord by being converted and having Faith wrought in their hearts and yet they doe lament it with griefe that they were not joyned as members to the visible Church The Lord hath separated me from his people say they ver. 3. The old saying is true concerning the visible Church There are many wolves within and many sheepe without Secondly Those that were joyned were beleevers before they joyned for it is said divers were added ver. 14. Thirdly Those that were added to the Church were added and joyned to them by such an act as others durst not put forth Act. 5. 13. Of the rest durst no man joyne unto them and therefore it was not by the irresistable act of God in converting of them but by some volunâ—ary act of their owne choice and consent for Gods converting grace depends not upon mans daring or not daring to receive it If to be joyned be no more but to be converted then when it is said Some durst not be joyned the meaning should be they durst not be converted nor suffer Faith to be wrought in them which is grosse Arminianisme suspending the converting grace of God upon the free will of the creature Fourthly And as this joyning which others durst not doe cannot be meant of being converted So if it be well considered what the thing was wherein they durst not joyne it may appeare that it was nothing els but this that they durst not agree and engage themselves to be of their body and societie that is they durst not joyne in Covenant with them For it cannot be meant of dwelling in the Towne with them for this they both durst doe and did nor is it onely of joyning to heare the Word in their assembly for this also they durst doe and many did it in great multitudes so that many by hearing the Word became beleevers and were added to the Lord both of men and women ver. 14. at this very time when it is said of some they durst not joyne unto them Nor is it of joyning to them in affection or approbation of their way for this they also durst doe and did expresse so much in magnifying and commending them when yet they durst not joyne unto them ver. 13. Which magnifying of them doth imply that they heard their doctrine and saw their practise and approved it and highly commended them for the same Wherefore seeing this joyning which some durst not doe cannot be meant of being converted nor of joyning in habitation nor of joyning in affection nor in hearing the Word in their Assembly nor of approbation and expressions that way it remaineth that it must be meant of joyning in that neere relation of Church-fellowship amongst them so as to be engaged by voluntary consent and agreement to be members of their Church Fiftly If joyning to the Church were no more but to be converted then he that were converted were joyned as a member of every visible Church throughout the world which were a great confusion of that Order and distinction of Churches which the Lord hath appointed Men may be joyned to the Church in heartie affection and love and yet without any Covenant True but this will not make them members of that Church for then Saul was member of the Church at Hierusalem afore he was joyned a member for he was joyned to them in heartie affection afore and therefore assayed to joyne as a member and so were they that durst not joyne Act. 5. 13. yea then a man should be a member of many Churches yea of all Christian Churches in the world for he is to love them and beare heartie affection to them all The true members of the Churches in England are united in heartie affection to the Churches in Scotland in Holland in France in New-England c. And yet they are not members of all these Churches nor subject to their censures as members are But the reason of that is because they doe not dwell among them in the same Towne Neither would habitation with them in the same Towne make a man a member of the Church there if there