must have in it both matter and forme and as the matter by Gods appointment are visible Saints or visible beleevers Ephes 1. 1. 1 Cor. 1. 2. and in the New Testament onely so many as may meete together in one Congregation So the forme is a uniting or combining or knitting of those Saints together into one visible body by the band of this holy Covenant Some union or band there must be amongst them whereby they come to stand in a new relation to God and one towards another other then they were in before or els they are not yet a Church though they be fit materialls for a Church even as soule and body are not a man unlesse they be united nor stones and timber an house till they be compacted and conjoyned Now that a company becomes a Church by joyning in Covenant may be made good sundry wayes first By plaine Texts of Scripture as from Deut. 29. 1 10 11 12 13. Yee stand this day all you before the Lord your God your Captaines of your Tribes your Elders your Officers with all the men of Israel ver 10. That thou shouldest enter into Covenant with the Lord thy God ver 12. and he may establish thee for a people unto himselfe ver 13. So that here is plainâ—y shewed that here was a company ver 10. and this company were to be established to be a people unto the Lord that is to say a Church ver 13. And this is done by the peoples entring into solemne Covenant with God ver 12. And therefore a company of people doe become a Church by entring into Covenant with God This Covenant was not like our Church-Covenants for it was of all the Nation together whereas the Church-Covenant with us is of some select persons leaving out others 1. This Objection concerns the matter of a Church but the Covenant is not the materiall cause of a Church but the formall cause thereof and for this the Text is plaine and expresse that by entring into Covenant with God a people come to be the Lords people that is to say his Church 2. If it was of all the people together the reason was because that Church was a nationall Church now if a nationall Church becomes a Church by entring into solemne Covenant with God then a Congregationall Church becomes a Church by the same means for there is no difference between them in this point 3. Though it was of all the people we may not say it proves that when we looke at the materiall cause of a Church there may be a promiscuous taking in of all Commers without distinction or separation of the precious from the vile for first when God took in this Nation to be his people he separated them from all the Nations of the earth besides so that there was a distinction and separation of some from others Secondly this generation was generally a generation of beleevers for it was they that were to enter into the land within a while after for they were fortie yeares in the Wildernesse this Covenant was made in the last moneth save one of the last of those fortie yeares Deut. 1. 3. And their carkasses fell not in the Wildernesse through unbeliefe as their Fathers did Num 14. Heb. 3. but entred by faith and when they were entred subdued Kingdomes by their faith Heb. 11. 33. and served the Lord all the dayes of Joshua and of the Elders that out lived Joshua Josh 24 31. As for that which is said of them ver 4 5. of this Chap. that the Lord had not given them eyes to see c. that proves not that they were wholly hardned in a carnall estate but onely that they were dull and slow of heart to consider of sundry dispensations of God towards them for as much is said of the disciples of Christ Mar. 8. 17 18. when doubtlesse they were not meere carnall or naturall persons This people Deut. 29. could not become the Lords people by entring into solemne Covenant with God for they were the Lords Church and people already before this 1. If they were yet that was by entring into solemne Covenant with God on Mount Sinai when the Lord had brought them up out of the Land of Aegypt for then they entred into solemne Covenant with God and God with them and so they becâ—me the Lords peculiar people Exod. 19 4 5 6 8. c. If they were his people before that yet that also was by Covenant made with them in the loynes of Abraham when God tooke him and his seede to be his Church and people yet separating Ishmael from Isaac and Esâ—â— from Jacob that the inheritance of the Covenant of God and of being the Church of God might rest in the house of Jacob. 2. Yet it was not without great reason that the Lord should now establish them by solemne Covenant to be a people to himselfe because the Nation had been much degenerated from the spirit and wayes of Abraham in Aegypt and had broken that Covenant by their Idolatries there Ezek. 20. 7 8. And the Covenant made in Sinai or Horeâ— when they were come out of Aegypt they had also broken by their Idolatries in the Wildernesse Ezek 20. 13 16. for which causes and the like the Lord consumed that generation that they never entred into the Land Josh 5. 4 6. And therefore now when their posteritie and children were ready to enter in the Lord entred into Covenant with them and thereby established them to be his people their Fathers being cut off for breaking the Covenant But still it was by Covenant that both Fathers first and children afterward became a Church and people unto God and when this generation were entred into the Land their Covenant made before between God and them was confirmed by Circumcision Josh 5. 3. 7. they being not Circumcised before But this Covenant was of the whole Church with God and therefore not like our Church-Covenants which are between the Church and the members concerning watchfulnesse over one another and the like Our Church-Covenants are with the Lord himselfe as was shewed before in the description thereof For watchfulnesse and duties of edification one towards another are but branches of the Lords Covenant being duties commanded by the Law and so it was with that people of Israel who when they promised and Covenanted to walke in all the wayes of God in all his statutes and commandements and judgements they promised these duties of love and watchfulnesse and edification one towards another because these were duties commanded and required of God Lev. 19 17. Deut. 29 8. the neglect whereof in the matter of Achan was the sinne of all the Congregation and brought judgement upon them all Josh 7. 11 12. Yea by this Covenant they were bound to duties towards them that were not then present but children afterward to be borne and proselytes that afterward should be added to them ver 14 15. Like as
our Church-Covenants are with them that now are and that hereafter shall become members of the same Church When Jehojada made a Covenant between the King and the people 2 King 11. 17. that Covenant was but a branch of the Lords Covenant with them all both King and people for the King promised but to Rule the people righteously according to the will of God and the people to be subject to the King so Ruling Now these duties of the King to them and of them to the King were such as God required in his Covenant both of him and them and so it is in Church-Covenant the duties of the Church to the members and the members to the Church and one another are no other but such as the Gospel and the Covenant of grace requireth both of the Church and the members of it in their severall places But this place of Deut. 29. is not sufficient to prove a Church-Covenant in these dayes because it is in the Scriptures of the old Testament for what soever must be used in the dayes of the New Testament must be proved from the Scriptures of the New Testament or else it is to be layd aside 1. The Church-Covenant may be proved from the New Testament also as will afterwards appeare 2. But suppose there were not pregnant places for it in the New Testament yet it is not enough to prove the same unlawfull for whatsoever Ordinance of the old Testament is not repealed in the New Testament as peculiar to the Jewish Paedagogie but was of morall and perpetuall equitie the same bindes us in these dayes and is to be accounted the revealed will of God in all ages though it be not particularly and expressely mentioned in the writings of the New Testament else how shall we prove it unlawfull for a man to marry his Sister or his Aunt How shall we prove it warrantable and necessary for Magistrates to punish Sabbath-breaking blasphemy and Idolatry How shall we prove it lawfull to apply the seale of Gods Covenant unto Infants or to admit women to eate of the holy things for the Scriptures of the New Testament doe speake little in these cases onely the Scriptures of the Old Testament doe give direction and light about them Lev 18. 19. Neh. 13. 15. c. 2 Chron. 15. 16. 2 King 23. Gen. 17. 2. Exod. 12. 4. 6. And the New Testament hath nothing to the contrary and they are all according to morall equitie and reason and therefore they are to be observed from the Scriptures of the Old Testament as the revealed will of God though there were nothing expressely for them in the New And the same we say of the particular in hand For that a company should be combined together into one body in way of Government and subjection by way of mutuall free Covenant as men doe when they enter into Church Estate nothing is more naturall or agreeable to morall equitie nay it implyeth a contradiction in the very name of libertie or freedome that free-men should take upon them authoritie or power over free men without their free consent and voluntary and mutuall Covenant or Engagement And therefore seeing this Covenant is not repealed in the Scriptures of the New Testament the Scriptures of the Old are sufficient warrant for it Another Scripture to prove the same is Deut. 26. 16 17 18. with Deut. 27. 9. This day the Lord hath commanded thee to doe these Statutes and Judgements thou shalt therefore keepe and doe them c. Thou hast avouched the Lord this day to be thy God and to walke in his wayes and to keepe his Statutes c. And the Lord hath avouched thee this day to be his peculiar people Take heed and hearken O Israel this day thou art become the people of the Lord thy God This Scripture plainly shewes these things 1. That here was the making of a Covenant between God and man for that avouching of God to them and them to God was the making of Covenant ver 17 18. 2. This was not of one person but of a company together the whole people of Israel 26. 18. 27. 9. 3 Here is the effect of this Covenant that thereby they become the Lords people ver 9. So that when a company doe enter into holy Covenant with God they become thereby the Lords people that is to say his Church So Ezech. 16. 8. proves the same likewise I entred into Covenant with thee saith the Lord and thou becamâ—st mine Here also is the making of Covenant between the Lord and men and this Covenant was not personall but of a company for it was with Hierusalem ver 2. which was a whole Citie it was with them that were multiplied as the bud of the feild ver 7. and it was with them that did prosper into a kingdome ver 13. and therefore not meant onely of any one particular person And by this Covenant they became the Lords that is the Lords Church and people for it is expresly said I entred into Covenant with thee and thou becamest mine So that when a company enter into Covenant with God and God with them they become thereby the Lords Church and people Likewise Ezek. 20. 37. I will cause you to passe under the rod and I will bring you into the bond of the Covenant In which place there is first mention of an holy Covenant Secondly This was not of one person but of a company the whole house of Israel ver 30. 39. Thirdly And this Covenant is called a Bond because it is by Covenant that a people are bound and tyed and knit together as one Church all of them unto the Lord and one unto another So that the Covenant is the bond of union by which a company are so combined and united as that they become a Church It is also observable how the Lord before he would bring them into this bond of the Covenant he would cause them to passe under the rod by which phrase as Junius upon the place well observes is meant tryall and probation drawne from the manner of Shepheards or owners of Cattell who went among their sheepe or other cattell with a rod and therewith pointed out such as were for the Lords holy use as Lev. 27. 32. And so hereby is noted that God would not in the dayes of the Gospel have men to be brought into his Church hand over head but he would first cause them to passe under the rod of due tryall and probation and then such as upon tryall were found to be holy for God or meete matter for his Church should solemnly enter into Covenant with God and that Covenant should be the bond that should combine them and knit them together into one that so they that were many particular persons should all become one body that is to say a Church And so much of the first Argument drawne from plaine Texts of Scripture A second Argument may be taken from the
in favour many of the people of the Land became Jews Esth 8. 17. But why is there so little proofe of this Church-Covenant in the New Testament 1. Suppose the New Testament said nothing of it yet it might have ground sufficient from the Scriptures of the old Testament for if it was Gods revealed will in those dayes that a companie should become a Church and particular persons become members of that Church by way of Covenant we may be sure it is so now likewise unlesse covenanting were peculiar to the Jewish Paedigogie indeed if it had never been used in those times but were some new ordinance peculiar to the dayes of the New Testament in such cases also a ground from the Scriptures of the New Testament were necessarie as there is in all such things wherein there is any change or variation from what was used in those times afore Christ as that there should not be Nationall Churches but congregationall and not one visible Church but many that there should be baptisme and the Lords Supper these are matters that are not found in the old Testament nor were appointed to be used in those dayes and therefore we must have warrant for them in the New and so we have But for the Covenant it is otherwise it is no new ordinance peculiar to the dayes of the Gospel nor any Leviticall ordinance peculiar to the Jewish Pedigogie and therefore the Scriptures of the Old Testament that give warrant for it may be sufficient as hath been shewed afore 2. And yet there is not wanting good warrant for it that it ought to be used in the dayes of the New Testament For 1. the Prophets do foretell it Isa 56. 6 7. and 44. 5. and Jer. 50. 5. Ezek. 20. 37. and in sundrie other places to omit the rest at this time because some of them have been spoken of before Onely let those words of Isa 44. 5. be well considered and see if they do not plainly hold forth that in the dayes of the New Testament men should openly professe their faith and solemnly bind themselves by Covenant to be the Lords people one shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with his hand and sirname himself by the name of Israel These words are so plaine for open professing of faith in the Lord and open binding of mens selves by Covenant unto him as we conceive nothing need be more 2. The Apostles do sufficiently testifie that such a thing was practised in their dayes else how should we understand that fellowship in the Gospel in its full latitude and breadth Phil. 1. 5. if this combining into Church-fellowship be no part thereof yea when it is said they continued stedfastly or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be translated they strongly did cleave together or hold together in such a Fellowship which was not preaching and hearing the doctrine of the Apostles nor Sacraments nor Prayer but a thing distinct from all these If this combining themselves into a spirituall fellowship and societie of Church-state be no part thereof we know not how to understand it nor what that fellowship should meane If Doctrine and Sacraments and Prayer had not been particularly mentioned in the same place it might have been thought that the Fellowship in which they so steadfastly clave together had been no more but their coming together to observe these said ordinances and their communion therein But when all these are particularly mentioned and Fellowship mentioned among them as a thing distinct from the rest we may not confound it with the rest We might as well say that by doctrine is meant Sacraments and by Sacraments is meant Prayer as to say that by Fellowship is meant nothing else but the exercise of doctrine and Sacraments and Prayer And if these as they are distinctly named be distinct ordinances and may not be confounded then Fellowship being named in the same manner imports something distinct from them all and may not be confounded with them nor with any of them no more then the other may be confounded one with another And if so then as this Fellowship may import the communion of their gift and goods one for the helpe of another so it must first of all imply a combining of themselves into Church-state by mutuall agreement consent or covenant Furthermore when the Apostle writeth that by experience of the Corinthians liberall contribution to the poore Saints men glorified God for their professed subjection to the Gospel of Christ 2. Cor. 9. 13. he plainly imployes thereby that the Corinthians had made a profession or promise of such subjection to the Gospel as did comprehend this particular of distributing to the necessitie of the Saints among other things And their liberall distribution which he there speaks of was looked at as one point of their reall performance of that subjection to the Gospel which they had before professed and promised Now the Church-Covenant is nothing else but the professing or promising of such subjection and therefore this place is another proofe of Church-Covenant Besides it hath been shewed afore in Argument 3. that those places which speake of being added to the Church of joyning or assaying to joyne unto the Church Act. 2. 47. and 5 13. and 9 26. are not expounded according to the full meaning of them when they are understood of any other joyning if joyning in Covenant be left out And therefore the Scriptures of the New Testament do beare good witnesse unto Church-Covenant though as we said before the Scriptures of the Old Testament might have been sufficient if the New Testament had spoken nothing of it But Baptisme makes men members of the visible Church and therefore the Covenant is needlesse This is answered in the Answer to the fourth of the 32. Questions where it is shewed at large that Baptisme â—â— a seale of the Covenant betweene God and the Church but neither makes the Church nor members of the Church nor alwayes so much as proves men to be members This Church-Covenant is a late devise and was not known in ancient time and therefore is to be rejected First True Antiquitie is that of the Scriptures Now sith Church Covenant is warranted by the Scripture as hath been shewed before in this discourse it cannot be charged to want true Antiquitie When the Papists are wont to charge the doctrine of Protestants with Novelty and such as was never heard of before Luther the Orthodoxe are wont to answer that if the doctrine do not agree with the Scripture then let it be condemned for Noveltie and if it do it is warranted by the best Antiquitie even the testimonie of God himself who is the Antient of dayes Our Faith faith Doctor White is in all points the same that is contained in the Scripture and so consequently of the same Antiquitie and therefore all they that say it
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
Wee ought to obey God rather then Men Act. 4 19. and 5. 29. Jeroboam made Priests of the lowest of the People which were not of the sonnes of Levi and ordained a Feast in the fifteenth day of the Eigth Moneth in the Month which he had devised of his â—wâ—e heart c. and then the Levites left their Suburbs and their posessions and came to Iudah and Ierusalem for Ieroboam and his Sonnes had cast them off from executing the Priests Office unto the Lord and after them out of all the Tribes of Israell such as set their hearts to seek the Lord God of Israel came to Ierusalem to Sacrifice to the Lord God of their Fathers 1 King 12. 31 32 33. with 2 Chron. 11. 14. 16. Vpon these and such like grounds of holy Scripture we are perswaded that such standing in the Parish Assemblies as this second Proposition mentions is not lawfull for any to be continued in And we hope you doubt not of the truth of this second Proposition neither though we are afraid that many Christians when it comes to practice doe sinfully pollute themselves by partaking in the Ceremonies and other corruptions in the prayers in the Doctrine and in the Ministery remaining in sundry of those Assemblies whom it will bee your part whilst you live among them faithfully and by all good meanes to instruct and teach and exhort to save themselves from the corruptions and pollutions of the times and places wherin they live as well in this particular of Church matters and Gods Worship as in other things Wherein wee wish with all our hearts that our selves when time was had been more watchfull and faithfull to God and the soules of his People then the best of us were The Lord lay not our Ignorance to our charge The third Proposition may bee made good sundry wayes 1. By precepts wherin we are commanded to observe all things whatsoeuer Christ hath commanded Mat. 28. 20. to seeke the Kingdom of God and his Righteousnesse Mat. 6. 33. to yeild our selves unto the Lord and to enter into his Sanctuary 2 Chr. 30. 8. And therefore we may not please our selves to live in the neglect of any Ordinance which he hath instituted and appointed 2. By examples for the Spouse of Christ will not rest seeking her beloved untill shee finde him in the fullest manner Cant. 1. 7 8. and 3. 1 2. c. and the same minde was in David as appeares by his heavy Lamentation when he wanted the full fruition of Gods Ordinances and his longings and prayer to be restored thereto Psal 63. and Psal 42. and 84. although he enjoyed Abiathar the High Priest and the Ephod with him and likewise Gad the Prophet 1 Sam. 23. 6 9 10. c. 1 Sam. 22. 5. when good Ezra in his journey from Babilon to Ierusalem viewing the People at the River Ahava found none of the Sonnes of Levi there afore he would goe any further he sent unto Iddo a the place Caâ—iphia for Ministers for the House of God Ezra 8. 15. 16. c. And when being come to Ierusalem they found by the law that it was an Ordinance of God to dwell in Boothes and keepe the Feast of Tabernacles in the seventh Month they presently set upon the practice thereof in the appointed season when the like had not beene done in Israel from the dayes oâ— Ioshua the son of Nun unto that day Neh. 8. 14. c. Yea and our Lord Jesus himselfe though â—ee had no need of Sacraments to be to him any scale of Remission or forgivenesse of sinnes yet in conscience to the Ordinance of GOD that he might fullfill all righteousnesse Mat. 3. 15 and for our example did both observe the Passover and likewise was Baptized and did eat with his Disciples at his last Supper All which examples being written for our learning doe shew us how farre wee should bee from contenting our selves to live in the Voluntary want of any Ordinance and appointment of GOD. 3. There is none of the Ordinances of Christ but they are needfull and very profitable in the right use of them to the soules of his Servants And therefore they should not be neglected To thinke of any of them as things that may well bee spared and therefore to content our selves to be without them is to call in question the wisdome of him that did appoint them and to make our selves wiser then God 4. Our owne infirmities and Spirituall wâ—nts are such as that wee have continuall need of all the holy meanes which the Lord hath appointed for supplying what is wanting in us for correcting what is amisse and for our continuance and growth in grace Hee is a proud man and knowes not his own heart in any measure who thinkes he may well be without any spirituall Institution and Ordinance of Jesus Christ Upon these and such like ground we hold iâ— not lawfull nor safe for any Christian that is free to continue such standing in the Parish Assemblies where he cannot enjoy all the spiritual and holy Ordinances of Christ And hereupon we do exhort you lovingly in the Lord to take heed that this be not the sinne of any of you nor of any other whom your example may embolden thereunto For necessity is laid upon you and upon all Christians by thâ—se and such like grounds of the holy word of the Lord That neither you nor others doe live in the voluntary want of any holy Ordinance of Christ Jesus but either â—et them up and observe them in the places where you are or else if you bee free to remove for the enjoyment of them to some place where they may be had and it may be of the two rather this latter For sometimes iâ— Israel Sacrifice to their God in the Land they shall Sacrifice the abomination of the Egyptians to the Lord And â—o say they shall wee sacrifice the abomination of the Egyptians before their eyes and will they not stone us It is better therefore in such a case to goe into the Wildernesse and to do it there Exo. 8. 25. 26 27. Hos 2. 14. Mat. 10. 23. As for that opinion that may be in the minds of some that if any Ordinance of Goa be wanting it is the sinne of them that are in Authority and they must answer for it But the people of God may without sinne live in the want of such Ordinances as Superiors provide not for them The Answer hereuntois that indeed the Ordinances of God may more peaceably and quietly bee observed where the Commandement and countenance of Magistrates is afforded for then is fullfilled the saying that is written Kings shall bee thy nursing Fathers and Queens thy nursing Mothers Esa 49. 23. and doubtlesse it is a great blessing when God that hath the hearts of Kings and Princes in his hands Prov. 21. 1. doth incline them to favour and further the service of the House of GOD as somtimes he doth even
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
had very sinfully broken it ver 59 but even as he saith elsewhere not for their sakes or for their righteousnesse Ezek. 36. 32. Deut. 9. 4 5 6. But what force is there in this arguing viz. If God will do us good but not for our good keeping the covenant of works then it is not lawfull to promise obedience to the covenant of Grace in such things as concerne Church estate All men may easily see that here is a plaine non sequitur This entring into Covenant may keep out many good men from joyning to the Churches because they are not satisfied about it and therefore it is better laid aside It is not impossible but good men may for a time be unsatisfied about it till they understand the nature and use of it and yet the thing be warrantable enough for all that in the sight of God the Tribes were troubled at the Altar set up upon the banks of Jordan by the two Tribes and an halfe till they understood the intent and use of it and for what purpose it was erected and then they were satisfied Josh 22. And the same may be said of Peters eating with the Gentiles which at the first was very offensive to them of the circumcision till they understood what Peter had to say for his defence therein and then they rested well satisfied Act. 11. But if men understand what the Church-Covenant is there is no reason that good men should be troubled at it it being nothing else but a promise of obedience unto the Gospel of Christ or of such duties as the Gospel requireth of all Christians in Church-estate For will good men refuse to obey the Gospel or submit to the ordinances of Christ or will they refuse to professe and promise so much If a man understand what it is and what we meane by it and yet refuse to enter into it when he hath opportunitie thereto such refusing is no part of his goodnesse but is to be reckoned amongst his corruptions It is ignorance at the best and if not so then it may be perversenesse of will or some want of will to performe obedience to the Gospel And surely there is smal hope that such would yeeld subjection and obedience to the Gospel who do refuse to professe or promise it But the Scripture Act. 2. 41. tels of joyning to the Church without any Covenant For it was not possible that 3000. should enter into covenant in one day Two things may be said in Answer to this Objection First that 3000. were not so many but that joyning in Covenant might easily be done by them all in one day For 1. it was at Penticost at which time of the yeer the dayes were at the longest And 2. the Scripture tels us that David made a Covenant with all the Tribes of Israel in one day 2. Sam. 5 1 2 3. The Articles of the covenant betweene David and the Tribes and so betweene this 3000. and the Lord might be openly declared and they both the one and the other might by some signe or other expresse their consent thereunto in one day Secondly as joyning in Covenant is a thing that might be done so it is more then probable that indeed it was done by those 3000. soules For it is said ver 41. that they gladly received the word that is they openly professed that they did with all their hearts receive it for this receiving of the Word is noted as a condition upon which they were admitted to baptisme and therefore it was not onely an inward receiving of it in their hearts but also an open professing that they did receive it for an inward receiving of it in their hearts without an open professing thereof outwardly would not have been sufficient for the admitting of them unto Baptisme Now this Word which they received was an exhortation to Repentance for sinne and to Faith in the promise ver 38 39. and to obedience in severing themselves from others and saving themselves from that untoward generation ver 40. And therefore when they openly professed that they gladly received this word there was an open professing of their Repentance for sinne ver 40. of their Faith in the promise and of obedience to the Commandement which is nothing else but the very summe of Church-Covenant yea and further their very preparation to this repentance faith and obedience in that true compunction and sorrow of soul was also openly made manifest ver 37. But yet there would not be such long narrations of every one severally as now are used when men do enter into Church-Covenant when each one makes a good long speech in the profession of his Faith and Repentance When the thing is certaine as was shewed before that they did openly professe repentance faith and obedience it is not difference in the length or largenesse of their speeches in expressing of themselves that can make any difference in the thing Majus minus non diversificant speciem And we denie not but they might be briefer because there was not such need they should be long in regard of some difference betweene them and us their time and ours First there were the Apostles present to heare their confessions and to judge thereof who were men of very good discerning and therefore briefer expressing of mens selves might suffice whereas the best Christians yea the best Ministers amongst us are not to be compared to the Apostles and therefore as we need more time for study and for preparation for our Sermons then they did so likewise we need more time to heare and try the soundnesse of mens repentance towards God and faith towards our Lord Jesus Christ Yet this we may adde withall that if the Apostles and those primative Christians men of such excellent discerning were sometimes deceived and could not alwayes so discern but that some Hypocrites would creep into the Church as the example of Ananias and Saphira doth witnesse how much more need is there that the Churches of God in these dayes being far inferiour to them should be very watchfull and circumspect in trying the spirituall estates of them that offer to come into the Church Secondly their times also differed from ours for their Christianitie was a matter of reproach and danger of excommunication Joh. 9. 22. of imprisonment Act. 4. 3. and 5. 18. and the like And therefore to see men now to make open profession of their faith in Christ Jesus whose servants and disciples were so hated and who himselfe but a while before was crucified this was not an ordinarie matter and therefore in words men might be the briefer when they came to be received into the Church But our times in New England do not persecute Christ and Christians and Christian Churches but countenance them and protect them and therefore there is more need now to be more studious in examination of mens estates when they offer themselves for Church members when the Jews were
17. that offences may be prevented and healed c. Polit. Eccles lib. 3 cap. 16. § 4. Pag. 171 172. Much more he hath to the same purpose in that place alledging sundry Canons and Decrees of Synods of reformed Churches wherein they have determined that none should be received into their Churches but by this way of solemne Covenant And others that have lived amongst them may have been eye-witnesses that this is their usuall practise But what shall be said of the Congregations in England if Churches must be combined by Covenant Doth not this doctrine blot out all those Congregations out of the Catalogue of Churches For what ever Covenant may be found in the reformed Churches in other parts yet it is plaine that the English have none Though we deny not but the Covenant in many of those Congregations is more implicite and not so plaine as were to be desired and what is amisse in them in their materialls or in want of explicite combining of pure matter or many of their wayes wee will not take upon us to defend yet we hope we may say of them with Master Parker Polit. Eccles lib 3. cap. 16. § 1. pag. 167. Non abost ea realis substantialis quanquam magis quà m parâ—rat implicita coitio in foedus eaque voluntaria professio fidei substantialis quâ Deo gratia essentiam Ecclesiae idque visibilis hacusque sartam tectam in Angliâ conservavit That is there wants not that reall and substantiall comming together or agreeing in Covenant though more implicaâ—e then were meete and that substantiall profession of Faith which thanks be to God hath preserved the essence of visible Churches in England unto this day The reasons why wee are loath to say that the Congregations in England are utterly without a Covenant are these First Because there were many Christian Churches in England in the Apostles time or within a while after as Master Fox sheweth at large Act. Mon. lib. 2. beginning pag 137. where he reporteth out of Gildas that England received the Gospel in the time of Tiberius the Emperour under whom Christ suffered and that Joseph of Arimathea was sent of Philip the Apostie from France to England about the yeare of Christ 63. and remained in England all his time and so he with his fellowes layd the first foundation of Christian Faith among the Britaine people and other Preachers and Teachers comming afterward confirmed the same and increased it Also the said Master Fox reporteth out of Tertullian that the Gospel was dispearsed abroad by the sound of the Apostles into many Nations and amongst the rest into Britaine yea into the wildest places of Britaine which the Romans could never attaine unto and alledgeth also out of Niâ—â—phorus that Simon Zelotes did spread the Gospel to the West Ocean and brought the same into the Iles of Britaine and sundry other proofes 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 means it is like that the English Churches were then constituted by way of Covenant because that was the manner of constituting Churches in the Apostles time as also in the times asore Christ as hath been shewed from the Scripture before in this discourse And if Christian Congregations in England were in those times combined by Covenant then eternitie of Gods Covenant is such that it is not the interposition of many corruptions that may arise in after times that can disanull the same except when men wilfully breake Covenant and reject the offers of the Gospel through obstinacy which we perswade our selves they are not come unto and consequently the Covenant remaines which hath preserved the essence of Churches to this day though the mixture of manifold corruptions have made the Covenant more implicite then were meete Secondly Because there want no good Records as may be seene in Seldens History of Tithes to prove that in former times in England it was free for men to pay their Tithes and Oblations where themselves pleased Now this paying of Tithes was accounted as a dutie of people to their Minister or sheepe to their Pastour and therefore seeing this was by their owne voluntary agreement and consent their joyning to the Church as members thereof to the Ministery thereof as sheepe of such a mans flock was also by their owne voluntary agreement and consent and this doth imply a Covenant â—â— was not the precincts of Parishes that did limit men in those dayes but their owne choice Thirdly Those Questions and Answers ministred at Baptisme spoken of before viz. Doâ—st thou renounce I doe renounce doest thou beleeve I doe beleeve doest thou promise I doe promise as they were used in other places so were they also in England and are unto this day though not without the mixture of sundry corruptions Now this doth imply a Covenant And when the children came to age they were not to be admitted to the Lords Supper before they had made personall Confession of their owne Faith and ratified the Covenant which was made at their Baptisme by their Parents which course indeed afterward did grow into a Sacrament of Confirmation but that was an abuse of a good Order If here it be said that the Members of the Parishionall Assemblies are not brought in by their owne voluntary profession but by the Authority and Proclamation of the Prince and therefore they have no such Covenant The Answer is that the Christian Prince doth but his dutie when he doth not tollerate within his Dominions any open Idolatry or the open worship of false Gods by baptized persons but suppresseth the same and likewise when he gives free libertie to the exercise of all the Ordinances of true Religion according to the minde of Christ with countenance also and encouragement unto all those whose hearts are willingly bent thereunto Ezra 1. 1. 3. 7. 13. And therefore this practise of his cannot overthrow the freenesse of mens ioyning in Church Communion because one dutie cannot oppose nor contradict another And suppose that this course of the Magistrate should seeme to be a forcing of some to come in for members who were unfit in which case it were not justifiable yet this doth not hinder the voluntary subjection of others who with all their hearts desired it When the Israelites departed out of Aegypt there went a mixed multitude with them many going with them that were not Israelites indeed Exod. 12. And in the dayes of Mordecay and Hesther many of the people of the lands became Jewes when the Jewes were in favour and respect Est 8. 17. and so joyned to them not of their owne voluntary minde nor of any sincere heart towards God but meerely for the favour or â—eare of men yet this forced or seined joyning of some could not hinder those that were Israelites indeed from being Israelites nor make the Jewes to be no Jewes no Church-members And the
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