and with their Parents so as to be Admitted to all Church priviledges of which Infants are capable as namely to Baptisme and therefore when Parents are once Admitted their Children are thereupon Baptised if they were not Baptised afore as sometimes it falls out 2. But whether they should thereupon be admitted to all other priviledges when they come to age without any personall profession of Faith or entring into Church Covenant is another Question of which by Reason of the Infancy of these Churches we have had no occasion yet to determine what to judge or practise one way or other 3. But for the present this we would say It seemes by those words of your Parenthesis being otherwise fit you do acknowledge that Children of Church Members are not to be admitted to Church priviledges unlesse they be fit wherein we consent with you as counting it altogether unsafe that Idiots Franticks or persons openly ungracious and prophane should be admitted to the Lords Table though they were the Children of Church Members and thence we may inferre the necessity of their personall profession of their faith when they come to yeares and taking hold of Church-Covenant whereby we meane onely a Renewing of Covenant or a new professing of their Interest in Gods Covenant and walking according to it when they shall be Adulti for otherwise we do confesse Children that are borne when their Parents are Church Members are in Covenant with God even from their birth Gen. 17. 7. 12. and their Baptisme did seale it to them But notwithstanding their Birthright we conceive there is a necessity of their personall profession of Faith and taking hold of Church-Covenant when they come to yeares though you seeme to thinke it not needfull for without this it cannot so well be discerned what fitnesse is in them for the Lords Table and other Church priviledges as by this meanes it might And inasmuch as entring into Church-Covenant is nothing else but a solemne promise to the Lord before him and the Church to walke in all such wayes as the Gospel requireth of Church Members if they shall refuse to make any such promise and shall be unable or unwilling to make any profession of their Faith when it is required of them this would be an evidence against them of their unfitnesse for Church priviledges inasmuch as they openly breake that Rule 1 Pet. 3. 15. Be ready to give a Reason of the hope that is in you with meeknesse and feare What hope is there that they will examine themselves when they eat of that Bread and drinke of that Cup 1 Cor. 11. 28. Who when others do examine them they are unable or unwilling to give Answer Or how shall we thinke that they will receive the Lords Supper worthily or walke as becomes the Gospel if they do refuse to professe or promise any such matter Wherefore in this Point we cannot but fully approve the practise of the Reformed Churches among whom it is the manner as Zepporus writeth to admit Children that were Baptised in their Infancy unto the Lords Table by publique profession of their Faith and entring into Covenant consuetum est saith he ut qui per aetatem neque Doctrina Catechetica perfectum ad sacram Coenam primum admittuntur fidei confessionem coram tota Ecclesiâ publicè edant c. Polit. Ecles l. 1. c. 14. p. 158. that is The manner is that they who by reason of age and perficiency in the Doctrine of Catechisme are first Admitted to the Lords Supper should publiquely before the whole Church make confession of their Faith being brought forth into the sight of the Church by their Parents or them that are instead of Parents at the appointment of the Minister and likewise should promise and Covenant by the Grace of God to continue in that faith which they have confessed and to leade their lives according to it yea and moreover to subject themselves freely and willingly to the Discipline of the Church these words we see are full and plaine that Children are not in those Churches received to the Lords Table without personall confession of Faith and entring into Covenant before 4. But how long Children should be counted under age and whether Orphans are not to be admitted with their Guardians which is your sixt Quaery we should be willing to heare your judgement therein as having of our selves hitherto had no occasion to search into those Questions onely this we thinke that one certaine rule cannot be given for all whereby to determine how long they are under age but according as God gives experience and maturity of naturall understanding and Spirituall which he gives sooner to some then unto others Such Children whose Father and Mother were neither of them Believers and sanctified are counted by the Apostle as it seemes to us not faederally holy but uncleane what ever their other Ancestors have been 1 Cor. 7. 14. And therefore we Baptise them not If you can give us a sufficient Answer to take us off from that Scripture 1 Cor. 7. which seemes to limit this faederall sanctity or holynesse to the Children whose next Parents one or both were Believers we should gladly hearken to you therein but for the present as we believe we speake and practise according to our light And if we should goe one degree beyond the next Parents we see not but we may goe two and if two why not 3. 4 20 100 or 1000 For where will you stop And if we shall admit all Children to Baptisme whose Ancestors within a thousand Generations have been Believers as some would have us we might by this Reason Baptise the Children of Turkes and of all the Indians and Barbarians in the Country for there is none of them but they have had some Believing Ancestors within lesse then a 1000. Generations it being farre from so much since Noah and his Sonnes came forth out of the Arke We do believe that all Members of Churches ought to be Saints and faithfull in Christ Jesus Eph. 1. 1. 1 Cor. 1. 2. Col. 1. 2. Phil. 1. 1. and thereupon we count it our duty to use all lawfull and convenient meanes whereby God may helpe us to discerne whether those that offer themselves for Church Members be persons so qualified or no and therefore first we heare them speake concerning the Gift and Grace of Justifying Faith in their soules and the manner of Gods dealing with them in working it in their hearts which seemes to be your first particular in this Quaery Secondly we heare them speake what they do believe concerning the Doctrine of Faith so taking a tryall what measure they have of the good knowledge of the Lord as knowing that without knowledge men cannot well Examine themselves and discerne the Lords body as Church Members ought to doe when they come to the Lords Table And hereby also we would prevent as the Lord shall helpe us the creeping in of any into the Church
communion that wee may know how to admit such Mâ—n and what to require from them more or lâ—sse And this together with that want of testimoniall from the congregation is one mainâ— Reason why some few godly men that have come from England upon occasion not with purpose of continuance here but of returning againâ— have not beene received to Church Ordinances during theiâ— abode in the Countrey though this we may say also that we know not of any such that have requested to be received whereas â—uch as have come in lâ—ke manner from one Câ—uâ—ch to another mâ—ngst our selves upon their requâ—st have been râ—ceived the Reason ne say is because these Churcâ—es are better knowne then the Parish Assemblies are 3. But if men come from one Church in this Countrey to another with purpose there to stay and not to returne to the Church from whence they came which is the manner of all or the most that come from England they are not recâ—ived into our Churches but upon the very same tearmes and in the same manner as men are received that come from England viz upon personall profession of their faith and entring into Church Covenant in that Church to which they now come And the same we say of such as come from any of the Churches in other Countries and wherefore are they not received otherwise because we renounce the Church of which they were Members as no true Church Not so but because wee believe in matter of Faith such as is the admitting of Members any true Church may erre and there may now bee seene some unworthinesse in the man which did not appeare when hee was admitted in the other Church and therefore no reason that the Act of one Church in the admitting of Members or the like should bee a binding Rule unto another for all Churches are left to their liberty to admit and receive such into their Chuâ—ch as they shal find to be fit according to the Rule of the word and to refuse others without respect of what they have bin before whether Members of this Church or that Church or of any Church or none and therefore in this our walking and practice is alike towards one another and towards others as it is towards yours In which practise we are not alone for the very same as Mr. Parker reporteth is the manner of the Reformed Churches amongst whom no man is admitted for a Member but upon personall profession of faith and entring into Church covenant though it may be he have formally beene admitted in the very same manner in the Church where he lived before Polit. Eccles l. 3. c. 16. 3. 4. p. 171. If the ground of this Qu. were any doubt in your owne consciences concerning your owne way there were no fault in propounding such a Qu. for further light and satisfaction if wee were able to give it Or if it did ariâ—e from any unnecessary intermedling of ours in your matters so as to take on us to condemne or judge your present standing when we have no calling thereunto there were then Reason why we should give account of our owne doings or sayings But if it came from some men we should looke at it as a tempting Question tending onely to make matter and pick quarrells and then we should leave it to them that framed it to consider the ground of it and to frâ—me their owne Answer to it As for us we have alwayes been slow and loth to judge or condemne your present standing remembring the saying of the Apostle Who art thou that judgest another Mans Servant he standeth or falleth to his own Master Rom. 14. 4. But now knowing you well Reverend and Deare Brethren and your integrity we thinke wee may lawfully and safely Answer and that wee would doe by promising a few distinctions for explaining the Termes of the Question 1. Concerning the persons in the Parish Assemblies which may be meant of such as the providence of God hath so disposâ—d that they are free and at liberty or of such as are bound and it may be not sui juris as Wives Children under the government of Parents Servants Apprentices Prisoners Sickefolkes c. 2. Concerning the Parish Assemblies which may bee meant either of such as want the Preaching of the Word or Sacraments or Discipline or any other holy Ordinance of Christ or have many Ordinances in them which are not of God but of Men or else it may be meant of some others which in both respects are Reformed and pure if there be any such 3. Concerning standing in them which may be meant onely of habitation and dwelling upon House or Land within the Precincts of the Parish or else in conforming in judgement or practise to the corrupt Eccâ—esiasticall Ordinances used in those Assemblies and contenting themselves therewith 4. Concerning lawfull and safe where safety may be meant either of safety from sinne or from danger by persecution these Distinctions wee judge necessary to bee premised because your Question is whether wee count your standing in the Parish Assemblies lawfull and safe or how farre it may be so And so our Answer is in 3. Propositions 1. Some Persons and namely those that are not sui juris may lawfully and without sinne though it may bee not safely without danger of persecution continue such standing in the Parish Assemblies as doe dwell within the Prâ—câ—â—cts of them so long as they neither conforme themselves to the corruptions of men by such continuing of their standing nor live in the neglect or want of any Ordinance of CHRIST through their owne default 2. Such standing in the Parish Assemblies where a man shall and must conforme to the corruptions of men in Doctrine or Worship or the Government of the Chuâ—ch is not lawfull for any to be continued in 3. To continue such standing in the Parish Assemblies as to live in the want of any Ordinance of Christ is not lawfull nor can be done safely without sinne of them to whom the providence of God doth open a doore of further enlargement The first of these Propositions wee suppose you doubt not of The second is confirmed by many places of Scripture and namely by such as these Though Israel play the Harlot yet let not Iudah offend and come not yee to Gilgall nor go up to Bethaven nor sweare the Lord liveth Ephraim is joyned to Idolls let him alone Hos 4. 15. 17. Come out from among them and be ye separate saith the Lord and touch no uncleane thing and I will receive you 2 Cor. 6. 17. Be not partaker of other Mens sinnes keep thy selfe pure 1 Tim. 5. 22. Come out of her my People that yee bee not partakers of her sinnes and that yee receive not of her Plagues Rev. 18. 4. Have no fellowship with the unfruitfull works of darkenesse but reprove them rather Eph. 5. 11. Ephraim is oppressed and broken in judgment because he willingly walked after the Commandement Hos 5. 11.
another though now and then as need requireth Churches send to other Churches for their counsell and advice Meanes to preserve the Churches in unitie and verity and to reforme any that may erre thankes bee to God we have sundry First the holy Scriptures which are a perfect rule for Doctrine and practise 2 Tim. 3. 15 16. 2 Pet. 1. 19. Psal 19. 7 8. Secondly the Ministery appointed by Christ viz. of Pastors Teachers Elders and Deacons Ephes 4. 11 12. 1 Cor 12. 28. 1 Tim. 5. 17. 1. Tim. 3. 1 2. c and vers 8. and in both these we have frequently holden forth unto us the Commandement of God wherein he requires Churches to bee of one mind and one judgement in the truth 1 Cor. 1. 10. 2. 13. 11. Ephes 4. 3. Phil. 1. 27. 2. 1. 2. and his promise to lead his people into all truth and holy agreement therein Jer. 32. 29. Isa 11 6 7 c. Zeph. 3. 9. Ioh. 16. 13. with many motives and Rules from Scripture for continuing in the said truth and love Now Faith makes use of these promises and submits to these precepts and exhortations and so both these being mixt with Faith are profitable meanes by the blessing of God for that end aforesaid Heb. 4. 2. as these Churches have found by experience for these yeares since our comming into this Countrey And any other meanes sanctified of God for the aforesaid end we hope we should be glad with thankfull hearts to improve and make use of as the Lord shall help As for a Platforme of Doctrine and Discipline which you mention as one meanes hereunto if thereby you meane no more but a confession of Faith of the holy doctrine which is according to godlinesse we know nothing but it may be lawfull and expedient in some cases for any particular person that hath received the gift to doe it or any Church or aâ—l the Churches in any Christian Common-wealth to compile and set forth such a platforme The practise of those Churches whose Confessions are contained in that booke called The harmony of Confessions as also of Master Robinson at Leiden and others of our Nation in other parts in the Low-countries who have published such platformes we see no reason to condemne or disallow neither count we it unlawfull or inexpedient for any Church or Churches or person or persons in the countrey upon just occasion to doe the like But if your meaning be of a platforme to be imposed by authority upon others or our selves as a binding Rule of Faith and practice so that all men must believe and walke according to that platforme without adding altering or omitting then we are doubtfull whether such platformes be lawfull or expedient For if the Doctrine contained therein doe in any particular swerve from the Doctrine contained in Scripture then the imposing of them is so far forth unlawfull and if they be according to it then they may seeme needlesse in as much as the forme of wholesome words contained in Scripture is sufficient Which reason against such Platformes makes nothing against Sermons or Preaching though Sermons must be according to the Doctrine contained in Scripture because Preaching is an ordinance of God and therefore not needlesse which we cannot say of such Platformes Besides as they are not necessary so they may be a snare unto men and a dangerous temptation of attending more to the forme of Doctrine delivered from the authority of the Church and the imposers then to the examining thereof according to the Rule of Scripture and so their faith may by this meanes stand in the wisedome or will of man rather then in the power of God as if men had dominion over their faith which things ought not so to be 1 Cor. 2. 5. 2. 1. ver Christians have liberty from God to search the Scriptures and try all things and hold fast that which is good Act. 17. 11. Ioh. 5. 39. 1 Thess 5. 21. but the foresaid imposing of platformes and confessions compiled by men doth seeme to abridge them of that liberty and if it be any meanes of unity yet it may be a dangerous hinderance of some verity and degree of truth as binding men to rest in their former apprehensions and knowledge without liberty to better their judgement in those points and shutting the doore against any further light which God may give to his best servants and most discerning beyond what they saw at first And therefore we doubt such imposed platformes are not lawfull or at least wise not expedient The consociation of Churches into Classes and Synods we hold to be lawfull and in some cases necessary as namely in things that are not peculiar to one Church but common to them all And likewise when a Church is not able to end any matter that concernes onely themselves then they are to seeke for counsell and advice from neighbour Churches as the Church at Antioch did send unto the Church at Ierusalem Acts 15. 2. the ground and use of Classes and Synods with the limitations therein to be observed is summarily laid downe by Doctor Ames Medul Theol. l 1. c. 39. Sect. 27. unto whom we do wholly consent in this matter But when you speake of doing no weighty matter without the consent and counsell of a Classes we dare not so far restraine the particular Churches as fearing this would be to give the Câ—asses an undue power and more then belongs unto them by the Word as being also an abridgment of that power which Christ hath given to every particular Church to transact their owne matters whether more or lesse weighty among themselves if so be they be able without such necessary dependence upon Classes as we have shewed before in answer to Q. 14. Sect. 3. 4. of that Answere And Master Parker testifieth that in Genevah and in the Low-countries where they have some use of Classes yet it cannot bee said that their particular Congregations are absque potestate omni in rebus grandtoribus ut in excommunicatione the particular Churches are not without power in the more weighty matters as in Excommunication Polit. Eccles li. 2. c. 36. Sect. 11. p. 310. And Master Baine sheweth the same saying They have power of governing themselves but for greater edification voluntarily confederate not to use or exercise their power but with mutuall communion one asking the counsell and consent of the other Dioces Triall Q. 1. p. 21. And a little after Geneva made his consociation not as if the prime Churches were imperfect and to make one Church by this union but because though they were intire Churches and had the power of Churches yet they needed support in exercising of it c. which is the very same that wee said before in Q. 14 viz. That all Churches have right of Government within themselves but some had need of counsell and advice of others because they are of lesse ability to transact their owne matters
came up but of late must first prove it contrary to the Word of God or else hold their peace White Way 44. 1. And the same we say in this particular of the Church-Covenant Secondly And yet they that search the Stories and Writers of the times and ages next after the Apostles may find some testimonie of Church-Covenant in those dayes For instance Justine Martyr in his Apol. 2. makes mention of three things which were required of all that were admitted into the Church as members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is regeneration and soundnesse in the Faith and a promise to walke in obedience to the Gospel And generally this was the practise of all those times that never any man was admitted to Baptisme nor his children neither but they put him to answer three questions Abrenuntios whereto he answered Abrenuntio Credis whereto his answer was Credo and Spondes to which he answered Spondes So that here was an open declaration of his Repentance from dead works and of the soundnesse of his Faith in the two first particulars and an open binding himself by covenant or promise to walke according to the Gospel in the third But much needs not to be said in this point unto them that do acknowledge Scripture Antiquitie to be sufficient though after times should be found to swerve from the Rules and Patterns that are therein contained If Church-Covenant be so necessarie then all the Reformed Churches are to be condemned as no Churches for they have no such Covenant They that have knowne those Churches not onely by their writings and confessions of their faith in Synods and otherwise but also by living amongst them and being eye-witnesses of their Order do report otherwise of them viz. that they are combined together by solemne Covenant with God and one another Zepperus speaking of the manner used in the reformed Churches in admitting the children of Church-members to the Lords Table when they came to age and have been sufficiently catechised and instructed in the doctrine of Religion tells us that such children are admitted to the Lords table by publick profession of Faith and entring into Covenant Consuetum est saith lâ—e ut qui per atatem inque Doctrinâ Catecheticâ profectum ad sacram Coenam primum admittuntur fidei confessionem coram totâ Ecclesiâ publice edant per parentes aut qui parentum loco sunt jussû ministri in Ecclesia conspectum producti quòdque in illa confessione per Dei gratiam perstare ac juxta illam vitam instituere insuper etiam disciplina Ecclesiasticae ultrò ac spoute suâ subjicere sese velint spondeant atque stipulentur Polit. Eccles lib. 1. cap. 14. p. 158. that is The manner is that they who by reason of age and proficiencie in the doctrine of Catechisme are first admitted to the Lords Supper should publickly before the whole Church make confession of their faith being brought forth into the sight of the Church by their parents or them that are instead of parents at the appointment of the Minister and likewise should promise and covenant by the grace of God to continue in that Faith which they have confessed and to lead their lives according to it yea and moreover to subject themselves freely and willingly to the discipline of the Church These words we see are full and plaine that children are not in those Churches received to the Lords Supper without personall confession of Faith and entring into Covenant before And if they tooke this course with children come to age there is as much reason or more that the same course should be holden with men of yeers when they are admitted members And so the same Zepperus speaking of the consociation of Churches amongst themselves by mutuall confederation hath these words which as they may be applyed to the combining of many Churches so may they be combining of many members of the same Church 〈◊〉 illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam in Symbolo profite nunc Apostolico nihil aliud hic requirit vult quam obligationem omnium Ecclesiae membrorum confoederationem c. that is that communion of Saints which we professe in the Creed doth require and meane nothing else but an obligation of all the members of the Church and a binding of them together by Covenant Polit. Eccles li. 3 c. 8. p 721. To these testimonies of Zâ—ppâ—râ—â— those words may be added of Mr. Parker our own countreyman a man of singular note for learning and holinesse who also himselfe lived sometimes beyond Sea in the reformed Churches and there ended his dayes so that we may safely give the more credit to his testimonie he having so good meanes fully to know the state and order of those Churches Now he speaketh of a Solennis forma absque quâ in Ecclesiae alicujus communionem nullus ritè recipitur of a solemne forme without which no man is rightly received into the communion of the Church hath these words Hic mos ille est reformatarum Ecclesiarum non solum in lapsis restituendis sed in extraâ—eis iâ—ò quibuscunque recipiendis qui ad habitandum alicubi consident etsi fortè in Ecclesiâ illius loci quo ante commoâ— abantur juxta hanc formam admissi prius fuerant Examinat Presbyterium plebs consentit quisque testes vita sua secum adfert vel testimonia salâ—em publicatur nomen cuiusque competentis pro conâ—ioâ—e admonetur quisque siquid habeat quod excipiat ut denunciet presbyteris Si nihil contrà adferatur admittitur quidem sed non nisi solerni pactione cum Deo cum Ecclesiâ Spondet verò Ecclesiae se ambulaturum prout sanctam illam communionem decet Disciplinae illius Ecclesiae subjacere velle se fratribus illius communionis invigilaturum juxta Christi praeceptum Matth. 18. 17. ut praeveniantur sanentur que scandala illi ad studium bonorum operum provehantur That is This is the manner of the reformed Churches not onely in restoring such as have fallen but in admitting of strangers yea of all whoever they be who do sit down in any place for habitation though perhaps they have been formerly admitted after the same manner in the Church where they have formerly dwelt The Presbytery doth examine the people do consent every man brings with him witnesses of his life or at least-wise testimonies The name of each one that desires to be a member is published in the Assembly every one is admonished if he have any exception against the party to bring it to the Presbytery If nothing be brought against him then indeed he is admitted but yet no otherwise then by a solemne covenant with God and the Church And to the Church he promiseth that he will walk as becometh that holy Fellowship that he will be subject to the discipline of that Church that he will watch over the brethren of that Communion according to the Command of Christ Mat. 18.
Church-Government AND Church-Covenant DISCVSSED In an Answer of the Elders of the severall Churches in NEW-ENGLAND To two and thirty Questions sent over to them by divers Ministers in England to declare their judgments therein Together with an Apologie of the said Elders in New-England for Church-Covenant sent over in Answer to Master Bernard in the yeare 1639. As also in an Answer to nine Positions about Church-Government And now published for the satisfaction of all who desire resolution in those points LONDON Printed by R. O. and G. D. for Benjamin Allen and are to be sold at his Shop in Popes head-Ally 1643. To the READER IT is not hard to believe that such discourses as this wil meet with divers censures the prophane and ignorant loathing Christ and any thing concerning him the Formalist accounting such truths troublesom that may ingage him in the change of his opinions and practises and some of the wisest will be apt to question the tyming such light as this yea doubtles this pamphlet-glutâ—ed age will so looke upon it and lay it by But because I doe conceive that this sword will not be sheath'd which is now drawn till Church-work be better known and more countenanced and since safety is laid up in the Temple Psa 27. 3 4 5. I could not but help on this which attended and practised may prove our security next to Christ These were either sudden answers to our doubting and inquiring Brethren or some satisfaction rendred about our so much slighted Church-Covenant which wee could not but thinke might come to view for the present stay to some faithfull soules that call for light and intend to use it well for others of what kind soever we must beare their harder thoughts among thâ—se usuall loads of scandals that men of our judgement must carry especially if zeale for the Truth draw them forth to publike observation nor doe we purpose God helping us to succumbe under calumny being the livery of quieter times then these let us bee viler still so God and his Arke may be more glorious Yet this I doe professe for my selfe and Brethren that as we have not bin dealt with nor convinc'd of any offence so we shall ever be ready to give an account of that hope which is in us being call'd thereunto in the meane time we over looke these barkings of black mouthes and wish a good Comment be made upon the text of our plaine meaning The onely way I know to reach Gods mind in Worship will bee to love the truth for it's owne sake yea to love it when it shall condemne our practises and persons also Who hath not observed that the first step to error is the declining the truth in love to it â‚ Hence Popery begat her first brat and hath nurst it up with thesame milke we would earnestly desire that none would call that unsensonable or unreasonable which God seemes even now to call for at the calling of this Synode and will carry so much Reason with it as God and his truth will owne more tendernes and respect to our Brethren we know not how to shew who sent us these 32. Questions no other dealing would we have from our brethren not consenting with us Some Rivers have bin noted to differ in the colours of the water yet running in the same Channell let Jesus Christ be lifted up by us all let us love him whilst wee dispute about him Presbytery and Independency as it is cal'd are the wayes of Worship and Church fellowship now looked at since we hope Episcop 〈…〉 out and will be buried without expectation of another resurrection We are much charged with what we own not viz Independency when as we know not any Churches Reformed more looking at sister Churches for helpe then ours doe onely we cannot have rule yet discovered from any friend or enemy that we should be under Canon or power of any other Church under their Councell we are We need not tell the wise whence Tyranny grew in Churches and how common wealths got their pressure in the like kind These be our sighs and hearty wishes that selfe may be conquered in this poore Nation which shuts the doore against these truths Know good Reader we do not hereby go about to whistle thee out of any known good way of God Commonly Questions and Answers cleare up the way when other Treatises leave us to darknes Read them and what we say for a Church-Covenant it may save charge and time in reading other Bookes remember wee strive not here for masteryes but give an account of our practise wherein if thou know'st we faile Candidus imperti if we agree let us worke by our plat-forme and may thy soule flourish as a greene heath or watered garden So prayeth Thine heartily H. PETER THE XXXII QUESTIONS STATED _1 WHether the greatest part of the English there by estimation be not as yet unadmitted to any Congregation among you and the Reasons thereof 2. What things doe you hold to be Essentiall and absolutely necessary to the being of a true Visible Church of Christ 3. Whether doe you not hold all Visible Believers to bee within the Visible Church as Members thereof and not without in the Apostles sence 1 Cor. 5. and therefore ought so to be acknowledged and accepted in all Congregations wheresoever they shall come and are so knowne and ought if they desire and be not otherwise unfit of right to be permitted to partake in all Gods ordinances and Church priviledges there so farre as they personally concerne themselves although they be not as yet fixed Members in particulâ—r Covenant either with that Congregation where for the present they reside nor with any other 4. Whether you doe not hold that Baptisme rightly for substance partaked doth make them that are so Baptized Members of the Visible Church and so to have right at least quoad nos to all the priviledges thereof so farre as they are otherwise fit untill they be cast out if they so deserve by Excommunication 5. Whether doe you not admit Children under age as Members of the Church together with and in the Admission of their Parent or Parents So as thenceforth they may partake of all Church priviledges being otherwise fit without any other personall profession of Faith or entring into Church Covenant when they shall come to yeares and how long doe you count them under age 6. Whether do not you admit Orphants under age with and in their Guardians 7. Whether doe you admit or refuse Children under age only accoâ—ding to the present estate of their nearest Parents Or doe you not admit them if any of their next Ancestors before their parents were believers 8. Whether doe you require of all persons of age whom you admit Members of any Church 1. A publike vocall declaration of the manner and soundnesse of their conversion 2. A publike profession of their faith concerning the Articles of Religion 3. An expresse verball covenanting to walke with
modest offer of Disputation laying downe 16. Propositions which they offer to maintaine against the Prelats give this for the fourth of them viz. There is no true visible Church of Christ but a particular ordinary Congregation onely Doubtlesse every true visible Church hath power from Christ to exercise Excommunication and other Ordinances of Christ so that they proceed therein according to the Rules of the word 1 Cor. 5. 4. 5. Mat. 18. 17. Now Dr. Whitakers sheweth against Bellarmine that Excommunication belongs not to the universall Church but onely to a particular Congregation Qui justè excommunicantur saith he co satanae traditos esse concedimuâ— non tâ—men posse prâ—priem Dâ—â—i ejectâ—s ex Ecclesia Catholica Quia Excommunicatio non Catholica sed particularis Ecclesiae censura est De Eccles Qu. 1. c. 6. Wherefore if Excommunication which belongs to the visible Church belongeth to a particular Congregation it followeth that there is no visible Church but onely a particular Congregation Secondly As all visible Believers are not without Christ but in Christ according as they are believers so we easily grant that those without of whom the Apostle speakes 1 Cor. 5. were unbelievers Pagans and Heathens both without Christ and also without the visible Church For those that were in Christ and believers in Him were not wont to abstaine from joyning to some particular Congregation or other and so it come to passe that as they were in Christ by their Faith so by such joyning they became also to be within the visible Church 3. But this we conceive is cleare also that unlesse Believers be Members of this or that particular Congregation to whose inspection and Government they have commended themselves in the Lord they also in some respect may be said to be without that is without the jurisdiction and power of the visible Church and without right to the priviledges of it as long as they continue in that State for the Church hath nothing to do either to dispence censures and Church priviledges to Pagans who are without all Churches and without Christ also or to such Christians who though they are not without Christ yet are not within any particular Church for neither the Church nor the Ministers thereof may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though those without of whom the Apostle speakes 1 Cor. 5. were Pagans and Heathens both without Christ and without the visible Church also yet when hee speaketh of Judgeing and saith they might judge them that are within and not judge them that are without hee must not be understood as if he meant it simply of being in Christ or without Christ and no more then so but also of being in that particular Congregation and without it for it is plaine that those that were in Christ if they were not also within their particular Congregation they had nothing to do to judge them and those that were within their particular Congregation them they might judge though they were not in Christ 4. And that Church priviledges do not belong to Believers as such but onely to such as withall are Members of some particular Church the Grounds and Reasons in the Answer to the third and fourth Proposition sent the last yeare do seeme to us to make manifest whereto we do referre you for further Answer to this Question It is an opinion of the Anabaptists that the Church is made by Baptisme and therefore when they constitute or erect a Church they do it by being all of them Baptized which was the manner of Mr. Smith Mr. Helwis and the rest of that company when they set up their Church The Papists also do imagine that men enter into the Church by Baptisme and it is said that their Founts were set neere the doores of their Temples to signifie mens entring into the Church by Baptisme and they thought themselves to be christened or made christian soules by being Baptized But we do not believe that Baptisme doth make men Members of the Church nor that it is to be Administred to them that are without the Church as the way and meanes to bring them in but to them that are within the Church as a seale to confirme the Covenant of God unto them For 1. This is one point of the dignity and priviledge of the Church that Baptisme and all Church Ordinances are given and committed to it as Circumcision and Church Ordinances were given and concredited to the Church of the Jewes Ioh. 7. 22. Now if Baptisme in its first being and institution be given as a benefit and priviledge to the Church then Baptisme is not that which makes the Church but the Church is presupposed and must be before it for the dones or persons to whom a thing is given must needs be before the gift that is given to them 2. The nature and use of Baptisme is to be a seale to confirme the Covenant of Grace between God and his Church and the Members thereof as circumcision also was Rom. 4. 11. Now a seale is not to make a thing that was not but to confirme something that was before and so Baptisme is not that which gives being to the Church nor to the Covenant but is for confirmation thereof To bring in Baptisme before the Covenant and before the Church with whom God makes the Covenant and then to bring in the Church afterwards is to make Baptisme a seale unto a Blanke or to a falshood When the Jesuits of Rhemes had said that Christ sent 12 Apostles to the Jewes to move them to penance and so by Baptisme to make them of his Church And that Paul was sent to the Gentiles to move them also to faith and penance and by Baptisme to make them of his Church This saying of making men of the Church by Baptisme though uttered by them as it were by the way and not being the chiefe scope of their discourse yet seemed to Mr. Cartwright so erroneous and unsound that hee would not let it passe without bearing speciall witnesse against the same And therefore in opposition thereunto he hath these words and in another Character for more conspicuousnesse viz. That Baptisme makes not men of the Church but sealeth their incorporation into it hath been declared afore Argument of Acts 6. 1. And that Catechisme which is commonly said to be penned by our Reverend Brother Mr. Ball or Mr. Nicholas now with God giving this for the definition of Baptisme that it is a Sacrament of our ingrafting into Christ communion with him and entrance into the Church doth in the Exposition plainely declare that when they called Baptisme a Sacrament of our entrance into the Church they did not meane that Baptisme made men Members of the Church but signified and sealed that they were Members afore The seed of Abraham say they Pag 144. Gal. 3. 7. or children of Christian Parents are within the Covenant are Christians and Members of the Church 1 Cor. 7. 14. Rom. 11. 16.
that may be infected with corrupt opinions of Arminianisme Familisme c. or any other dangerous error against that faith which was once delivered to the Saints as knowing how easily such men if they were admitted might infect others and perhaps destroy the Faith of some And this seemes to be intended in your second particular For both these we have our warrant as in Generall from those places which shew how Church Members ought to be qualified that they ought to be Saints faithfull in Christ Jesus c. So in speciall from that Math. 3. 6. Acts 19 18 Acts 8. 37. 38. Where men before they were admitted made profession of Repentance towards God and faith towards the Lord Jesus Christ for it is expressely said that they confessed their sinnes they confessed and shewed their deeds they professed their faith in Jesus Christ the Sonne of God Thirdly when this is done those that by manifestation of Repentance and Faith are approved as fit Members for a Church do openly professe their subjection to the Gospel of Christ and to all the Ordinances of God in that Church where now they joyne as Members which seemes to be your third particular in this Quaerie The Distinction of particular Churches one from another as severall and distinct Societies seemes to us a necessary ground for this practise for without this kinde of Covenanting we know not how it would be avoyded but all Churches would be confounded into one inasmuch as it is neither Faith nor intire affection nor Towne-dwelling nor frequenting the Assemblies that can make a man a Member or distinguish Church Members from other men See the Apologie 4. Your fourth particular in this Quaerie is Answered in the Answer to the sixt Position sent the last yeare Besides all these we heare the testimony of others if there be any that can speake of the conversion and Godly conversation of such persons which we judge to be a warrantable course from Acts 9. 26 27. It is the second of your Quaeries what things we hold necessary to the Being of a true visible Church in Generall which being Answereâ— this of the Parish Assemblies in England in particular whether we hold all or the most of them to be Churches we conceive might well have been spared They that now the state of those Assemblies may make application of the Generall to the particulars if they have a calling therunto Yet because you are pleased to put us to this also we thus Answer 1. That we doubt not but of Ancient time there have been many true Churches in England consisting of right matter and compacted and united together by the right forme of an holy Covenant For Mr. Fox sheweth at large that the Gospel was brought into England in the Apostles times or within a little while after Acts Moâ— lib. 2. begining p. 137. Where hee reporteth out of Gildas that England received the Gospel in the time of Tiberius the Emperor under whom Christ suffered and that Joseph of Arin athea was sent of Philip the Apostle from France to England about the yeare of Christ 63. and remained in England all his time and so hee with his fellowes laid the first foundation of Christian Faith among the Brittaine people and other Preachers and Teachers comming afterwards confirmed the same and increased it Also the said Mr. Fox reporteth out of Tâ—rtullian that the Gospel was disperced abroad by the sound of the Apostles into many Nations and amongst the rest into Brittaine yea into the wildest places of Brittaine which the Romans could never attaine unto and alledgeth also out of Necephorus that Simon Zelotes did spread the Gospell to the West Ocean and brought the same into the Iles of Brittanie and sundry other proofs he there hath for the same Point Now if the Gospel and Christian Religion were brought into England in the Apostles times and by their meanes it is like there were Churches planted there of Saints by calling which is the right matter of Churches and by way of holy Covenant as the right form for that was the manner of Constituting Churches in the Apostles times as also in the times afore Christ as hath been shewed from the Scripture in the Apologie And the footsteps hereof though mixed with manifold corruptions that have growne in aftertimes are remaining in many places of the Land to this day as appeareth by those 3 Questions and Answers at Baptisme Abrenuntias Abrenuntio Credis Credo Spondes Spondeo Dost thou renounce the Devill and all his works I renounce them all dost thou believe in God the Father c I do believe Dost thou promise to walk according to this Faith c I do promise For though it may be they conceived that men entred into the Church by Baptisme yet hereby it appears that their judgment was that when men entred into the Church there ought to be a renouncing of sin and believing on Christ and an open professing of these things with a promise to walk accordingly Secondly Though Popish Apostacy did afterwards for many ages over-spread all the Churches in England as in other Countries yet we believe God still reserved a remnant according to the Election of Grace amongst them for whose sake he reserved the Holy Scriptures amongst them and Baptisme in the name of the Trinity onely And when God of his rich Grace was pleased to stirre up the Spirit of King Edward the sixth and Queene Elizabeth to cast off the Pope and all fundamentall errors in Doctrine and Worship and a great part of the Tyranny of Popish Church Government though at first some Shires and sundry Parishes stood out against that Reformation for a time yet afterwards they generally received the Articles of Religion agreed upon Anno 1562. which are published and consented to by all the Ministers endowed in every Congregation with the silent consent also of the people and subscription of the hands of the chiefe of them wherein they do acknowledge no rule of Faith or manners but the holy Scriptures no divine Worship but to God onely no mediation nor salvation but in Christ onely no conversion by mans free will but by Gods free Grace no Justification but by Faith no perfection nor merit of works with sundry other necessary and saving truths all which containing the Marrow and Summe of the Oracles of God wich are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eloquia Des concredited onely to the Church Rom. 3. 1. 2. and which are that saving Doctrine of truth which is fruitfull in all the world where it comes â—olo 1. 5 6. and upon which the Church is grounded and built and which also it holdeth forth and maintaineth 1 Tim. 3. 15. we do therefore acknowledge that where the people do with common and mutuall consent gather into setled Congregations ordinarily every Lords day as in England they do to heare and teach this Doctrine and do professe their subjection therunto and do binde themselves and their
Children as in Baptisme they do to continue therein that such Congregations are true Churches notwithstanding sundry defects and dangerous corruptions found in them wherein we follow the judgement of Calvin Instit 4. 1. 9. 10. c. Wâ—itaker de notis â—cclesiae cap. 17. and many other Divines of chiefe note nor can we judge or speake harshly of the Wombes that bare us nor of the paps which gave us suck Thirdly But inasmuch as grievous corruptions of latter yeares have greatly increased in some of those Assemblies as we heare both in Doctrine in Worship and in the Government thereof besides those that were when some of us were there and in former Yeares Therefore we are not without feare and with griefe we speake it what things may come unto at length If Corruptions should still increase and grow ' they might come in time if the Lord be not more mercifull unto such an height as unto obstinacy in evill and to wilifull rejection of Reformation and the meanes thereof and then you know it might be just with God to cast off such utterly out of the account and number of his Churches so as never to walke among them any more which we heartily pray the Father of mercies to prevent that such a day may never be But if Ephesus repent not of her declinings the Lord hath threatned that he will come unto her quickly and remove her Candlesticke that is he will un-Church them Rev. 2. 4 5. and Lukewarme Laodicea shall be spewed out of his Mouth Rev. 3. 16. And therefore it behoves such of them to Repent and Reform themselves betime lest the Lord deale with them as he haâ—h done with others And it much concernes your selves in hearty love and faithfullnesse we speake iâ— and so we desire you wouâ—d accept of it it very much concernes you deare Brethren whil'st you live amongst them to beare faithfull witnesse against the corruptions that are remaining in any of them in respect of their Constitution Worship Dâ—scipline and Ministerie lâ—st by any sinnefull silence or slacknesse of yours that should blow the Trumpet and stand in the gap the breach should be made wider and the iniquity increase and lest men should flatter themselves in their sinnes under the Name and Title of the true Church as the Jewes thought themselves secure because of the Temple of the Lord Jer. 7. 4. 4. Because you would know not onelie whether we count those Assemblies to bâ— Churches but what wee would doe for joining in Gods Worship in them if occasion served thereunto We Answer that if we were in England we should willingly joine in some parts of Gods true Worship and namely in hearing the Word where it is truely Preached in sundry Assemblies there Yea though we doe not know them to bee Churches or knew not what they were whether true Churches or no For some Worship as Praier and Preaching and Hearing the Word is not peculiar to Church Assemblies but may be performed in other meetings Mars-hill at Athens was no Church nor the Prison at Philippi and yet the Word of GOD was Preached and heard lawfully wâ—th good successe in thâ—se places Act. 17. and Act. 16. How much more might it bee lawfull to heare the wâ—rd in many Parish assemblies in England in when generâ—lly there is a professing of Christ and in many of them Mâ—n Soulâ—s that are sincere and upright hearted Christians as any are this day upon the face of the Earth and mâ—ny Congregations indeed that are the true Churches of Jesus Christ See Mr. Robinsons Treatise of the lawfullnesse of hearing the Ministers in the Church of ENGLAND 5. But why we durst not partake in their prescript Lyturgie and such Ordinances though true as are administred therein We gave you account the last Yeare in Answer to the first and second Position As alâ—o in an Answer to a Discourse of that Subject Penned by our Reverend Brother Mr. Ball. What we have done in our ignorance whil'st we lived amongst you wee have seene cause rather to bewaile it in our selves here then to it in others there Our Answer to this Question is this 1. That we never yet knew any to come from England in such a manner as you do here describe â— the things you mention may be taken conjunctim and not severally viz to be Men famously known to be godly and to bring sufficient Testimoniall thereof from others that are so knowne and from the Congregation it selfe whereof they were Members We say we never yet knew any to come to us from thence in such a manner but one or other of the things here mentioned are wanting and generally this is wanting in all of them that they bring no Testimoniall from the Congregation it selfe And therefore no marvell if they have not beene admitted further then before hath been expressed in Answer to Quest 1. to Church Ordinances with us before they have joyned to one or other of our Churches for though some that come over bee famously knowne to our selves to be Godly or bring sufficient Testimoniall with them from private Christians yet neither is our knowledge of them nor Testimonal from pâ—ivate Christians sufficient to give us Church-power over them which wee had need to have if we must dispence the Ordinances of Church communion to them though it be sufficient to procure all due Reverent respect and hearty love to them in the Lord. 2. If the things mentioned were all to be found yet it wâ—uâ—d be also requisite if they would partake of Church Ordinances with us and yet not joyne to any of our Churches that wâ—â— should know the Congregation it selfe from which they come not onely to be a true Church but also what manner of one it is For such persons cannot communicate with us in Church Ordinances in their owne right because they joine not as Members in any of our Churches but it must be in right of the Congregation in England to which they doe belong and by virtue of the communion of Churches and so our admitting of them to communion with us in such a manner and upon such terms is not only an Act of Communion with the persons themselves but also with the Congregation of which they are Now as we cannot of Faith admit men to Church Ordinances which we believe belong only to Church Members unles we know the Congregation of which they are Members to be a true Church So somtimes a Congregation may be so corrupt that though it doe remain a true Church yet for the corruption and impurities of it it may be lawfull and necessary to withdraw communion from the same for which Dr. Ames gives sundry grounds and Reasons Cas Cons lib. c. 12. Q. 3. Resp 2. or at least to protest against some grosse corruptions therein In regard whereof we had need to have some knowledge and information what that Congregation is with whom now we have Church communion when in heir right wee admit mâ—n into
particular Congregation 1 Cor. 5 4 14. 23. 11. 17. 20. and having power of judgeing her own Members as all visible Churches have yet had no power of Judgeing any but such as were within that particular Congregation as all them they had power to judge whether they were believers in Christ or no. Mr. Bâ—iâ—â— as we said before is very large and cleare in proving this Position that the Churches instituted by Christ and the Apostles were only such as might meet in one Congregation ordinarily and answers many objections to the contrary Diâ—ces tryal Q. 1. 4. For the Question it selfe we hold that every believer if possibly he can is alwayes bound to joyne himselfe as a Member to some particular Congregation or other and yet not because else he is a Heathen and Publican or out of possibilitie of salvation as this Question suggests but upon other grounds 1. Because of the Commandment of God Cant. 1. 8. Math. 6. 10. 33. 2. Because willingly not to doe this is a secret disparagement to the wisdome of God that hath ordained Churches with giving power and privilegdes therunto Mat. 18. 17. 1 Cor. 5. 4. and promises of his gracions presence to be with them and amongst them Mat. 18. 20. Rev. 2. 1. Exod. 20. 24. Now to what end were all these if believers should live and noâ— joyne themselves to some Church These priviledges and promises would in such case be all in vain and the mercy of God offered therin unthankfully neglected Thirdly voluntarily abstaining from joyning to the Church is noted and condemned as a sinne Heb. 10. 25. and a signe of fearefull unbelievers Act. 5. 13. of the rest durst no man joyne unto them Fourthly good men in Scripture have been forward in practise this way Isay 2. 2 3. Zach. 8. 23. Act. 2. 41 42. and 9. 26. and have mourned with much bitternesse when they have been deprived of Liberty so to doe Isay 56. 3. and Ps 42. and 63. and 84. Fiftly this joyning is a part of that Order and orderly walking which is required of believers Col. 2. 5. 1 Cor. 14. 40. Sixtly If Believers doe neglect this joyning it is not onely a wrong to themselves but also a great unkindnesse to God for if one believer may doe this why not another and if two why not three foure c. and if all believers should doe thus God should have no visible Churches upon Earth unles he will acknowledge the Assemblies to be of unbelievers Churches foras stones in the Mountains are not an house untill they be joyned together though they be digged up out of the Quarry and squared hewn and hereby are made fit to be joyned together and so to become an house so believers are not a Church till they be joyned in holy Covenant in some Congregation though the worke of Grace and Faith in their soules have made them fit and meete to be a Church of God which is the House of the living God or as the humane soule and body are not a man unlesse they be united so Christian or believers are not a visible Church without visible union into some particular Congregation Mr. Perkins having said that forth of the militant Church there are no meanes of salvation no preaching of Gods word no invocation of Gods Name no Sacraments and therefore no Salvation concludes with these words For this cause every man must be admonished evermore to joyn himselfe to some particular Church being a sound Member of the Catholick Church Expos of Creed in the Article of the Church and Doctor Ames gives 6. Reasons why every Christian should ioyne himselfe to some particular Church or other Cas Consâ— L. 4. c. 24. Q. 1. and in another place he hath these words Illi igitur qui occasionâ—â— habent adjungendi sese Ecclesiae â—am negligunt gravissimè peccant non tantum in Deum ratione Institutionis sed etiam in suas proprias animas ratione benedictionis adjunctae etsi obstinatè persistant in ipsa incuâ—ia quicquid alias profitentur vix possunt haberi pro fidelibus Regnum Dei verè quaerentibus Medul Theol. l. 1. c. 32. Sect. 28. First whereas this 13th Question speakes of private and illiterate persons into a Church Body combined wee looke at this as an incongruous expression if not a contradiction For a company so combined as to make a Church are not fitly called private though they be illiterate in respect of humane learning in as much as a Church or a Church-body especially in times and places of peace and liberty is a publike Congregation and society and the acts of Communion which they have among themselves such as is the election and deposing of Ministers whereof the Question makes mention are not private acts but publike or people-like Neither are literate or learned men therefore publike because they are indued with humane learning unlesse withall they be called to publike office or imployment in Church or Common-wealth and therefore if illiterate be an exegesis of private we conceive that exegesis is not good Secondly whereas this Question asketh Whether it be lawfull and convenient that such a company should themselvs ordinarily examine elect ordain and depose their owne Ministers if ordinarily be as much as frequently we answer three things First that if one Church doe frequently come to such actions that is to take in and put out the same men this is not without suspition of much levity and rashnesse in the people or unfaithfulnesse or unworthy walking in the Ministers or both and therefore ordinarâ—ly that is frequent taking in and putting out againe in this manner is as much as may be to be avoided Secondly when such things doe often and frequently fall out it is doubtlesse a Judgement of God upon such a people to have so many changes in their Ministers as was that of which it was said three shepheards have I cut off in one moneth Zach. 11. 8. that People should be so oft as sheep having no Shepheard for the transgression of a land many are the Princes thereof Pro. 28. 2. So in like sort for the transgressions of a Church many are the Ministers thereof we meane when they have many Ministers by the comming in and going out of the same men or the removing of some and the taking in of others in their roome for otherwise it is a blessing of God when a Church is furnished with variety of Ministers at the same time Acts 13. 1. 21. 18. Phil. 1. 1. Thirdly yet this word ordinarily doth seeme to imply that in your judgement sometimes this may be lawfull and convenient to be done Now upon the same ground on which it may be done sometimes upon the same it may be done at other times if there be just occasion Thirdly for the assistance of the Ministers of other Churches of which this Question maketh mention if this be onely by way of counsell or advice we know nothing unlawfull or
unto God any thing backe againe Thus the preserving of Noah in the Arke and of the world from being drowned any more by a floud the interchangeable succession of day and night the giving of the Priesthood unto Phineas 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. Jer. 33. 20. Num. 25. 12 13. Levit. 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 bindes 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 binding of 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 Jer. 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 desirous 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 comprised six things First the generall name of the thing a solemne and publick 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 Judah 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
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 in this case And that dissolving the Covenant is that which dissolves 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 Judah 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 Lacdicea 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 that 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 conâ—oyned 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 12â— 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 joyned 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 distinct 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. 197. 8. Deut. 5. 27. 26. 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 Ishmaelites 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 should 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 Ezra 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 joyning 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 that 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 voluntary 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 a 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 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 English-Congregations or Churches no more then the English are of theirs and yet they dwell promiscuously together in the same Streete 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
members If there be by the word of God a distinction between members of the Church and such as are no members then joyning in Covenant is necessary to the being of a member but the former is true as appeares 1 Cor. 5. 12. Some are within and may be judged by the Church and others are without and may not and therefore the latter is true also And the reason of the Consequence is because there is nothing else without this joyning in Covenant that can sufficiently distinguish them It is not Faith and Grace in their hearts for some men are members of the visible Church and yet have no Grace and others may have Grace and yet be no members and therefore this is not the thing that doth distinguish them nor is it affection nor cohabitation nor every approbation of the Word of God and the wayes of his Church nor comming into their Assemblies to heare the Word But these things were touched before and therefore may be here the more briefly passed over And so much shall suffice to have spoken of the second particular concerning the use of Church-Covenant that it is by joyning therein that a particular person becomes a member of a Church But here it will be needfull to remove sundry Objections which may seeme to some to be of great weight against Church-Covenant that so by the removing of them the truth may be the more cleared to fuller satisfaction if it be the will of God Church-Covenant is a Terme that is not found in Scripture First So is Sacrament Trinitie c. and yet those termes may be lawfully used because the thing meant thereby is found Secondly But seeing the Covenant is between the Lord and his Church as the two parties that are confederate it is all one whether it be called the Lords Covenant or the Church-Covenant As when Mamre Aver Eschol were confederate with Abraham Gen. 14. 13. might not one truely say Abraham was confederate with them Relatives doe mutually put and establish one another Thirdly The Scripture allowes both the Lords Covenant with the Church Eze. 16. 8. the peoples covenant or Saints covenant or Churches Covenant with him Deut. 29. 12. Psal 50. 5. Jer. 50. 5. Fourthly There is good reason for both the words both the Lords Covenant and the Church-Covenant because both are confederate And for that of Church-Covenant there is this reason also viz. to distinguish it from other Covenants as a marriage-Covenant Pro. 2. 17. and a brotherly Covenant 1 Sam. 20. 8. The Church-Covenant being thus called not onely because they are a Church or members thereof that make it but also because they enter into it in reference to Church-Estate and Church-duties The duties which they bind themselves unto in this Covenant being such especially as concern a Church and the members thereof But this Church-Covenant puts some disparagement upon the Covenant of Grace which every beleever is already entred into with God and seeme to charge the same with insufficiency for every second Covenant doth argue that the first was not faultlesse Heb. 8. 7. 1. A second Covenant doth argue that the first was not faultlesse where the Covenants are contrary one to another as the covenant of Grace and the covenant of works are and so it is most true that the bringing in of the free Covenant of Grace did argue that righteousnes and life could not be attained by the Law or Covenant of works for if there had been a Law given which could have given life verily righteousnesse should have been by the Law Gal. 3. 21. Rom. 8. 3. 2. But if it be the same Covenant that is renewed or made againe though upon a new occasion no man can say that entring into the same the second time or a third or a fourth doth disanull the first or cast disparagement upon the same The covenant of works given to Adam was not blamed or faulted 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 faulty 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 Christ 2. Cor. 3. 5. Phil. 2. 13. Joh. 15. 5. But the inference 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 of 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. Jer. 31. 33. Rom. 6. 14. Jer. 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 Jesus 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
same may be said in this case Suppose the Magistrates Proclamation should be a cause or an occasion rather of bringing some into the Church who came not of their owne voluntary minde but for feare or for obteining favour yet this cannot hinder but others might voluntarily and freely Covenant to be subject to the Gospel of Christ Such subjection and the promise of it being the thing which themselves did heartily desire though the Magistrate should have said nothing in it If any shall hereupon inferre that if the Parishionall Assemblies be Churches then the members of them may be admitted to Church priviledges in New England before they joyne to our Churches Such one may finde his Answer in the Answer to the tenth of the thirty-two Questions Whereunto we doe referre the Reader for this point Onely adding this that this were contrary to the judgement and practise of the Reformed Churches who doe not admit a man for member without personall profession of his Faith and joyning in Covenant though he had formerly been a member of a Church in another place as was shewed before out of Master Parker Lastly If any say that if these reasons prove the English Congregations to have such a Covenant as proves them to be Churches then why may not Rome and the Assemblies of Papists goe for true Churches also For some man may thinke that the same things may be said for them that here in Answer to this eleventh Objection are said for the Parishes in England Such one must remember two things first that we doe not say simply a Covenant makes a company a true Church but as was said before a Covenant to walke in such wayes of worship to God and edification of one another as the Gospel of Christ requireth For who doubts but there may be an agreement among theeves Pro. 1. A confederation among Gods enemies Psal 83. A conspiracy among the Arabians the Ammonites and Ashdodites to hinder the building of Hierusalem Neh. 4. 7 8. And yet none of these are made true Churches by such kind of confederacies or agreements And so wee may say of the Assemblies of Papists especially since the Counsell of Trent If there be any agreement or confederacy among them it is not to walke in the wayes of the Gospell but in wayes contrary to the fundamentall truths of the Gospel as Idolatry in worship Heresie in doctrine and other Antichristian pollutions and corruptions and therefore if they combined in these things such combinations will never prove them true Churches The Church is the Pillar and ground of truth 1 Tim. 3. 15. But the Religion of Papists is so farre from truth that whosoever liveth and beleeveth according to it without repentance cannot be saved Witnesse their doctrine in the point of vilifying the Scriptures and in point of free-will and of Justification by works of the Popes Supremacy of the Sacrifice of the Masse of worshipping of Images c. In regard of which and such like the Holy Ghost saith that their Religion is a Sea become as the bloud of a dead man and every soule in that Sea dyeth Rev. 16. 3. And therefore agreement in such a Religion will never prove them to be true Churches nor any Assemblies of Arrians Antitrinitaries Anabaptists or Famelists supposing them also to be combined by Covenant among themselves But now for the Assemblies in England the case is farre otherwise for the Doctrine of the Articles of Religion which they professe and which they promise to hold and observe though some things are amisse in some of those Articles and though many persons live contrary in their lives yet the doctrine is such that whosoever beleeveth and liveth according to it shall undoubtedly be saved and many thousands have been saved therein and therefore Assemblies united by Covenant to observe this doctrine may be true Churches when the Assemblies of Papists and others may be false although they also were combined by Covenant the reason of the difference rising from the difference that is in the doctrine and Religion which they severally professe and by Covenant binde themselves to observe the one being fundamentally corrupt and consequently pernicious The other in the fundamentall points Orthodoxall and sound Secondly It must be remembred also which was intimated before that if fundamentall corruptions be professed in with impenitency and obstinacy then God may disanull the Covenant on his part and give a Bill of divorce to such a people Jere. 3. 8. Now experience and the Scripture also doth witnesse of the Jesuited and Trent-Papists that they repented not of the workes of their hands of worshipping Devills and Idolls of Gold c. neither repented they of their murthers nor of their sorceries nor of their fornications nor of their thefts Rev. 9. 20 21. But now for the Parish Assemblies in England we hope that we may safely say they doe not sinne of obstinacy but of ignorance having not been convinced and many of them never having had means to be convinced of the corruptions that are amongst them in respect of their constitution and worship and Ministery and so the Covenant remaining among them may prove them to be Churches when it cannot stand the Papists in like stead they being impenitent and obstinate Which we doe not speake to justifie the Parishes altogether as if there were not dangerous corruptions found in them nay rather the Lord be mercifull to the sinnes of his people wee may lament it with teares that in respect of their members and Ministery in respect of their worship and walkings in many of those Assemblies there are found such apparent corruptions as are justly grievous to a godly soule that is enlightened to discerne them and greatly displeasing to the Lord and indeed had need to be repented of betime least otherwise the Lord remove the Candlesticke and unchurch them Rev. 2. 5. In a word the corruptions remaining are just causes of repentance and humiliation but yet in as much as the Articles of Religion which they professe containe such wholesome doctrine that whosoever beleeveth and walketh according thereunto in sinceritie shall undoubtedly be saved and in as much as the corruptions are not persisted in with obstinacy therefore wee deny not but they have the truth of Churches remaining But this opinion of Church-Covenant is holden by none but the Brownists or those of the Separation and therefore it is not to be received This ground cannot be made good that none but they of the Separation are for Church-Covenant for all the Reformed Churches generally as was shewed before in Answer to Objection the tenth are for it in their judgement practise and shall all they be condemned for Brownists or maintaining unlawfull Separation from the Church Also Master Parker and Doctor Ames men of our owne Nation famous for holinesse and learning and moderation both of them plead for Church-Covenant and yet neither of them were Brownists but bare witnesse against that riged
Separation For Doctor Ames his judgement of Church-Covenant may be seene in his Medulla Theol. lib. 1. cap. 32. § 14 15 17. Fideles non constitunt Ecclesiam particularem quamvis simul forsan plures in eodem loco conveniant aut vivant nisi speciali vinculo intersese conjunguntur c. That is beleevers doe not make a particular Church though perhaps there be many of them that meete together and live in the same place unlesse they be joyned together by some speciall bond amongst themselves for so one Church would many times be dissolved into many and many Churches confounded into one Now this bond is a Covenant either expressed or implicite whereby beleevers do binde themselves particularly to performe all such duties both towards God and mutually to one another as pertaine to the nature of a Church and their edification And thereupon no man is rightly admitted into the Church but by confession of his Faith and stipulation or promise of obedience These words doe plainely and fully shew his judgement of Church-Covenant to be the very same that is held and practised in New-England at this day And that he was not for that severitie and regiditie of separation may be cleared from sundry of his workes wherein he plainly and fully beares witnesse against the same and namely in his Fresh suite against Ceremonies pag. 207. and in his second Manuduction wherein he purposely and at large deales in this Argument of Separation Sure it is Master Canne in his Booke wherein he goes about to prove the necessitie of separation from the Non-Conformists principles doth professedly and expressely oppose himselfe against Doctor Ames in the point of Separation which shewes how farre the good Doctor was from favouring that way when they most zealously therein doe count him to be a speciall opposite of theirs as indeed he was And for Master Parker his judgement of Church-Covenant was heard before in part where he so much approveth the practise of the Reformed Churches in this point And much more may be seene of his judgement herein in the sixteenth Chap. of the third booke of his Polit. Ecclesiastica And yet in the same place and likewise lib 1. cap. 13. 14. of the same Treatise he plentifully and plainly shewes his dislike of the wayes of Separation as is also acknowledged in an Admonition to the Reader prefixed before that Booke by I. R. suo suorumque nomine So that this Assertion appeares to be untrue wherein it is said that none but Brownists and Separatists doe approve of Church-Covenant As for the Inference from this ground that therefore Church-Covenant should not be received because it is pleaded for and practised by the Separatists We Answer that this will not follow unlesse it could be proved that the Separatists hold no truth or if they hold a truth wee must not hold it that so it may appeare wee differ from them Either of which it were unreasonable to affirme If the Papists hold sundry Articles of Faith as that there is a unitie of the Divine Essence and Trinitie of Persons that Jesus Christ is God and man and that true Messiah that was promised and the onely Saviour of the world and many such like must wee deny these things because they are holden by the Papists This were as unreasonable as to condemne the doctrine of the Resurrection because it was maintained by the Pharisees Act. 23. 8. And so we say of Church-Covenant holden and practised by them of the Separation as also many other truths are maintained by them No reason that truth should be refused because the Separatists maintaine it When Doctor Bancroft in a Sermon at Pauls-Crosse had avouched that the Superioritie of Bishops above other Ministers is by Gods owne Ordinance and to make the contrary opinion odious affirmed that Aerius persisting in it was condemned for an Heretique by the generall consent of the whole Church and that Martin and his Companions doe maintaine the same opinion of Aerius What saith learned Doctor Reinolds hereunto in a Letter to Sir Francis Knolls who required him to shew his judgement herein Touching Martin saith he if any man behave himselfe otherwise then in discretion and charitie he ought let the blame be laid where the fault is and defend him not but if by the way he utter a truth mingled with whatsoever else it is not reason that that which is of GOD should be condemned for that which is of man no more then the doctrine of the Resurrection should be reproved because it was maintained and held by the Pharisees Wherefore removing the odious name of Martin from that which is sinceritie and love is to be dealt with c. And the very same doe wee say to them that would make Church-Covenant to be odious because it is held by those of the Seperation who are commonly called Brownists If men behave themselves otherwise then they ought we defend them not therein but if they hold any truth mingled with whatsoever else wee would not have that which is of God to be condemned for that which is of man truth should not be refused because of other corruptions that may be found in them that hold it If you with them hold Church-Covenant you iustifie them in all their wayes of seperation and erronious opinions Not so for many of them hold that there are no visible Christians that stand members of the Parishes in England and that it is not lawfull to hold any private Religious communion with such persons and that the parishionall Assemblies are none of them true Churches and that it is not lawfull to hear any of those Ministers to preach the Word none of which are justified at all by holding Church-Covenant though they do hold the same There is no such necessarie and inseparable connexion betweene these opinions and that of Church-Covenant that he that holds this must needs hold the other also But the time hath been when your selves did not hold Church-Covenant as now you do when you were in England you were not of this mind and therefore no marvell if your change since your coming to New England be suspected and offensive If you change your judgement and practise in this manner God knows whether you may come at last and therefore men may well be afraid of holding with you in this point which your selves did not hold when you lived in your native Countrey Some of us when we were in England through the mercie of God did see the necessitie of Church-Covenant and did also preach it to the people amongst whom we ministred though neither so soone nor so fully as were meete for which we have cause to be humbled and to judge our selves before the Lord. But suppose we had never knowne nor practised the same before our coming into this countrey yet if it be a truth of God there is no reason why we should shut our eyes against the light when God holds it forth unto