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
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
AN APOLOGIE OF THE CHVRCHES IN NEW-ENGLAND FOR CHVRCH-COVENANT OR A Discourse touching the Covenant between God and men and especially concerning Church-Covenant that is to say The Covenant which a Company doe enter into when they become a Church and which a particular person enters into when he becomes a member of a Church Sent over in Answer to Master BERNARD in the Yeare 1639. And now published for the satisfaction of all who desire resolution in this point LONDON Printed by T. P. and M. S. for Benjamin Allen 1643. A DISCOVRSE TOVCHING THE Covenant between God and Men and especially concerning Church-Covenant that is to say the Covenant which a Company do enter into when they become a Church and which a particular person enters into when he becomes a member of a Church 1639. JER. 50. 5. Come let us joyne our selves to the Lord in a perpetuall Covenant that shall not be forgotten ALthough that which is foretold in these two Chapters and namely in the fourth and fifth verses of this Chapter was in part fulfilled when the people of God returned from Captivitie in Babylon at the end of seventie yeares yet we must not limit the place to that time onely but may extend it further to the dayes of the Gospel and the spirituall return not of the Jews onely but of the Gentiles also when men shall be converted from Pagan Antichristian Babylonish or Jewish bondage and captivitie or from slavery to sinne and self-righteousnesse and shall be joyned to God in the fellowship of his Church in the dayes of the New Testament For as some passages in this Scripture were never fully accomplished at the returne from the captivitie of the seventie yeares and namely this that the children of Israel and Iudah should returne both together for the ten tribes returned not at all so many things that literally concerned the Jewes were types and figures signifying the like things concerning the people of God in these latter dayes In which respect sincere converts are called Jewes Rom. 2. 29. and Israelites Gal. 6. 16. Ioh. 1. 47. and our Sacraments are made 〈◊〉 of theirs a Con 10. 1 2 3. and Rome is called Babylon Rev. 17. 5 and Papists are called Gentiles Rev. 11. 2. and therefore the captivitie of Babylon might well be a Type of the spirituall captivitie of Gods people to Antichristian bondage and tâ—eir returne from Babylon to Sion a type of the returne of Christians from Romish slavery to the true Sion the Christian Church And this may be added further that this place seemes not onely to be meant of the private or personall conversion of this or that particular Christian but also further of the open and joynt calling of a company because it is said they shall come the children of Israel and the children of Iudah together and that their saying shall not be Let me joyne c. but in the Plurall number 〈◊〉 us joyne our selves unto the Lord so noting the joyning of a company togethâ—r in holy Covenant with God Concerning which Covenant with God it will not be amisse for the better understanding of that which followes first briefly to shew how diversly Covenant is taken in the Scripture which sometimes iâ—ports generally any firme appointment or promise of God when man doth not promise unto God any thing backe againe Thus the preserving of Noah in the Arke and of the woâ—ld from being drowned any more by a floud the interchangeable succession of day and night the giving of the Priesthood unto Phinâ—as the setting forth of the Shew-bread every Sabbath before the Lord and the giving of the heave-offering unto the Priests are said to be done by a Covenant or an everlasting Covenant of God Gen. 6. 18. 9. 9. 10. 11. Ier. 33. 20. Num. 25. 12 13 〈◊〉 24. 8. Num. 18. 19. But sometimes Covenant is taken more strictly and properly for an agreement which God doth make with men when he promiseth some blessing unto men and binâ—es them to performe some dutie backe againe to him Taken thus it hath two parts first a promise or stipulation of some blessing on Gods part secondly Restipulation or promise or bindâ—â—g oâ— man unto dutie back againe on his part both these are in those words of the Covenant I will be to thee a God thou shalt be to me a people and so Gen. 17. 1. v. 7 8 9 10. The Covenant taken thus is either the Covenant of workes or the Covenant of grace And againe the Covenant may be considered first as it is personall private and particular between God and one particular soule making Covenant with God and God with him either at his first conversion or at other times of which we reade 2 Sam. 23. 5. Psal. 119. 106. 66. 13 14. 27. 8. Psal. 119. 7 8 Secondly it is generall and publick of a company joyntly together of which this Text Ier. 50. 5. seemes most properly to speake as also that Deut. 29. 9 10 c. and that Exod. 19. 5 6 and many others A Covenant taken thus generally when it respects spirituall blessings and spirituall duties in the Communion of Saints is that which is called Church-covenant which Church-Covenant differs not in substance of the things promised from that which is between the Lord and every particular soule but onely in some other respects as first the one is of one Christian in particular the other of a company joyntly together Secondly if right Order be observed a man ought not to enter into Church-Covenant till he be in Covenant with God before in respect of his personall estate Thirdly The one is usually done in private as in a mans Closet between the Lord and his soule and the other in some publick assembly Fourthly The one in these dayes is of such duties as the Gospel requires of every Christian as a Christian the other of such duties as the Gospel requires of every Church and the members thereof Now concerning Church-Covenant two things are to be noted for the better understanding thereof first the description of it secondly the use of it and the benefit and fruit thereof For the former it may be thus described viz. A solemne and publick promise before the Lord whereby a company of Christians called by the power and mercy of God to fellowship with Christ and by his providence to live together and by his grace to cleave together in the unitie of faith and brotherly love and defirous to partake together in all the holy Ordinances of God doe in confidence of his gracious acceptance in Christ binde themselves to the Lord and one to another to walke together by the assistance of his Spirit in all such wayes of holy worship in him and of edification one towards another as the Gospel of Christ requireth of every Christian Church and the members thereof In this description there are comprâ—â—ed six things First the generall name of the thing a solemne and publick
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
man can say that entring into the same the second time or a third or a fourth doth disanull the first or cast dispaâ—agement upon the same The covenant of works given to Adam was not blamed or saulted because it was renewed in Sinai The Covenant of Grace was first given to Adam in Paradise after his fall afterward to Abraham then to the people of Israel under types and shadows And againe after the coming of Christ in the flesh yet none of these doth disanull the former or argue the same to be â—aulty and the reason is because it is still the same Covenant though renewed upon new occasions and in some particulars in some other manner And the like we say concerning Church-Covenant or the Covenant which a man makes when he enters into the Church viz. that it is not another Covenant contrary to the Covenant of Grace which every beleever is brought into at his first conversion but an open profession of a mans subjection to that very Covenant specially in the things which concerne Church estate into which estate the man is now entring It is not lawfull to make such a Covenant as the Church-Covenant because it is not in our power to keep it and we do not know whether God will give us power This ground is very true that no man hath power of himselfe to any thing that good is but all a mans power and abilitie must come of God through Châ—ist 2. Cor. 3. 5. Phil. 2. 13. Ioh. 15. 5. But the inâ—erence is not good that therefore it should be unlawfull to ento into Church-Covenant for 1. By the same reason all promises are unlawfull and all covenants whatsoever as the covenant of marriage the covenant of service yea and the personall covenant oâ— Grace when a particular soule promiseth faith and new obedience for there is none of these no not the covenant of Marriage which a man is able of himself to keep as the adultery of David and Bathsheba among others doth plainly prove 2. God hath promised to give power to them that in self-deniall seek it of him and trust to his promise for it Ezek. 36. 27. Ier. 31. 33. Rom. 6. 14. Ier. 32. 40. The true inference therefore from this ground from mans disabilitie to performe were this that therefore a man should not enter into Church Covenant in his owne strength for that was Peters fault in promising not to deny Christ but to die with him rather but Church-Covenant as also all other promises should be entred into in an humble looking up to Christ Jesus for help and assistance to performe Thou therefore my sonne be strong in the grace that is in Christ Iesus 2. Tim. 2. 1. God disalloweth covenants of mans making and so our Church-Covenant in those words But not by thy Covenant Ezek. 16. 61. God doth not reprove them there for making Covenant for then he were contrary to himselfe who elsewhere called them to do it Exod. 29. Deut. 29. and commended them for it Psal. 50. 5. Yea and in that very place of Ezek. 16. acknowledgeth a Covenant betweene him and them Ver. 60. 62. But the meaning is he would do them good but not for their good keeping the Covenant of works for they had very sinfully broken it ver. 59. but even as he saith elsewhere not for their sakes or for their righteousnesse Ezek. 36. 32. Deut. 9. 4 5 6. But what force is there in this arguing viz. If God will do us good but not for our good keeping the covenant of works then it is not lawfull to promise obedience to the covenant of Grace in such things as concerne Church estate All men may easily see that here is a plaine non sequitur This entring into Covenant may keep out many good men from joyning to the Churches because they are not satisfied about it and therefore it is better laid aside It is not impossible but good men may for a time be unsatisfied about it till they understand the nature and use of it and yet the thing be warrantable enough for all that in the sight of God the Tribes were troubled at the Altar set up upon the banks of Jordan by the two Tribes and an halfe till they understood the intent and use of it and for what purpose it was erected and then they were satisfied Iosh. 22. And the same may be said of Peters eating with the Gentiles which at the first was very offensive to them of the circumcision till they understood what Peter had to say for his defence therein and then they rested well satisfied Act. 11. But if men understand what the Church-Covenant is there is no reason that good men should be troubled at it it being nothing else but a promise of obedience unto the Gospel of Christ or of such duties as the Gospel requireth of all Christians in Church-estate For will good men refuse to obey the Gospel or submit to the ordinances of Christ or will they refuse to professe and promise so much If a man understand what it is and what we meane by it and yet refuse to enter into it when he hath opportunitie thereto such refusing is no part of his goodnesse but is to be reckoned amongst his corruptions It is ignorance at the best and if not so then it may be perversenesse of will or some want of will to performe obedience to the Gospel And surely there is smal hope that such would yeeld subjection and obedience to the Gospel who do refuse to professe or promise it But the Scripture Act. 2. 41. tels of joyning to the Church without any Covenant For it was not possible that 3000. should enter into covenant in one day Two things may be said in Answer to this Objection First that 3000. were not so many but that joyning in Covenant might easily be done by them all in one day For 1. it was at Penticost at which time of the yeer the dayes were at the longest And 2. the Scripture tels us that David made a Covenant with all the Tribes of Israel in one day 2. Sam. 5 1 2 3. The Articles of the covenant betweene David and the Tribes and so betweene this 3000. and the Lord might be openly declared and they both the one and the other might by some signe or other expresse their consent thereunto in one day Secondly as joyning in Covenant is a thing that might be done so it is more then probable that indeed it was done by those 3000. soules For it is said ver. 41 that they gladly received the word that is they openly professed that they did with all their hearts receive it for this receiving of the Word is noted as a condition upon which they were admitted to baptisme and therefore it was not onely an inward receiving of it in their hearts but also an open professing that they did receive it for an inward receiving of it in their hearts without an open