c. It is not ministeriall gifts that makes a man a Minister to every Church nor investeth him with spirituall power over them nor though he dwell amongst them unlesse they call him and he accept of that call And as they have power to choose their Officers so likewise to choose their brethren according to God Rom. 14. 1. Now if they have power to choose their Officers and brethren then none can have power over them as Officers and brethren without their owne consent and whom they never chose nor promised by any Covenant or Engagement to be subject to the Lord Secondly If the Church should exercise any Act of Church-power over such a man as never entred into Covenant with them suppose to Excommunicate him for whoredome or drunkennesse or the like the man might protest against their Act and their Sentence as Coram non judice and they could not justifie their proceedings if indeed there have passed no Covenant or Engagement between him and them If he shall say you have nothing to doe to passe Sentence or Censure upon me I am none of your Church but of another Church Suppose in Holland in France c. and I am onely here now for Merchandise sake or upon some other occasion what shall they say to stop his mouth if there never passed any Covenant between him and them But Ministers have power over the people by the word of God Heb. 13. 17. 1 Thes. 5. 12. 1 Tim. 5. 17. and not by mens engaging themselves by Covenant But what is it that makes men Ministers to such a people Officers to such a Church or maketh them sheepe of my flocke Is it not those Scriptures that makes every man a Pastour or Teacher or Ruler to a people unlesse they call him to that Office and then in so doing they Covenant and Engage themselves to be subject to him in the Lord and then those Scriptures take hold on them One might as well say it is not the Covenanting of a wife to her husband that gives him power over her but the Word of God For as the Word of God commands people to obey their Ministers so it commands wives to be subject to their husbands Ephes. 5. 22. And yet all men know a man cannot take this woman for his wife but by Covenant So that if shee once makes her selfe a wife by her owne voluntary Covenant then the word of God takes hold on her and bindes her to doe the duties of a wife but if shee hath made no Covenant the man hath no power over her as her husband neither is shee his wife So if men once make themselves members of such a Church sheepe of such a mans flocke by their own voluntary Covenant then the woâ—d of God takes hold of them and bindes them to doe the duties of members to their fellow-brethren and of people to their Pastours or Ministers But if they never chose such a man to be their Minister nor Covenanted to be subject to him in the Lord he then can have no power over them as a Minister unto them because they have right to chose their owne Ministers A sixth Argument may be taken from the distinction that is between members and not 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 not 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 thaâ—â—t 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 fuâ—ler satisfaction if it be the will of God Church-Covenant is a Terme that is not found in Sâ—ripture 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. Ier. 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 â—race 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
both that they beleeved what God promised and that they would be obedient to what he required If any shouâ—d have claimed Church-fellowship saying I beleeve the promises but would not binde himselfe to any duties of Evangelicall obedience this had been a taking hold of the Covenant by the halves a taking of one part of it in seeming and pretence and a leaving of another but it would not have been sufficient to have brought a man into the fellowship of the church Such of the Congregation of Israel as would not come to Hierusalem to enter into Covenant were to be separated from the Church in the dayes of Ezrya Ezra 10. 8. And therefore such as being strangers should refuse to enter into it could not be admitted into the Church So that the taking hold of Gods Covenant which is there required to make these strangers members of the Church is a beleeving in heart on the God of Israel and an open profession that they did beleeve and likewise a promise of obedience or subjection unto the God of Israel and an open professing of such obedience and subjection and that is the joyning in Covenant which we stand for before a man can be a member of a Church even an open profession of Faith and of Obedience A third Argument is taken from those Scriptures which shew that men become members by being added to the Church or being joyned to them Act. 2. 47. 5. 13. 9. 26. If men become members of the Church by being added or joyned then joying in Covenant or professing of subjection to the Gospel or Covenant of God is that whereby a man becomes a member of a Church But the former is true as appeares by the Scriptures forementioned and therefore the latter is true also But all the doubt in this Argument will be concerning the consequence of the Major Proposition but that may be made good by this reason and the confirmation of it viz. that a man cannot be added or joyned to the Church by any other meanes without this joyning in Covenant The truth of which Assertion will appeare by shewing the insufficiency of all other means without this joyning in Covenant and that may be done in Answer to the Objections ensuing When men were added to the Church it may be no more is meant but thaâ— God did convert them and worke Faith in their hearts and that converting of them was the adding of them to the Church This cannot be all for first Saul was converted and had faith wrought in his heart and yet he was not at the first received for a member of the Church at Hierusalem though he assayed to be joyned unto them till they were better satisfied in his spirituall estate by the testimony of Barnabas Act. 9. 26 27 28. And those strangers Isa. 56. as was said before were joyned to the Lord by being converted and having Faith wrought in their hearts and yet they doe lament it with griefe that they were not joyned as members to the visible Church The Lord hath separated me from his people say they ver. 3. The old saying is true concerning the visible Church There are many wolves within and many sheepe without Secondly Those that were joyned were beleevers before they joyned for it is said divers were added ver. 14. Thirdly Those that were added to the Church were added and joyned to them by such an act as others durst not put forth Act. 5. 13. Of the rest durst no man joyne unto them and therefore it was not by the irresistable act of God in converting of them but by some volunâ—ary act of their owne choice and consent for Gods converting grace depends not upon mans daring or not daring to receive it If to be joyned be no more but to be converted then when it is said Some durst not be joyned the meaning should be they durst not be converted nor suffer Faith to be wrought in them which is grosse Arminianisme suspending the converting grace of God upon the free will of the creature Fourthly And as this joyning which others durst not doe cannot be meant of being converted So if it be well considered what the thing was wherein they durst not joyne it may appeare that it was nothing els but this that they durst not agree and engage themselves to be of their body and societie that is they durst not joyne in Covenant with them For it cannot be meant of dwelling in the Towne with them for this they both durst doe and did nor is it onely of joyning to heare the Word in their assembly for this also they durst doe and many did it in great multitudes so that many by hearing the Word became beleevers and were added to the Lord both of men and women ver. 14. at this very time when it is said of some they durst not joyne unto them Nor is it of joyning to them in affection or approbation of their way for this they also durst doe and did expresse so much in magnifying and commending them when yet they durst not joyne unto them ver. 13. Which magnifying of them doth imply that they heard their doctrine and saw their practise and approved it and highly commended them for the same Wherefore seeing this joyning which some durst not doe cannot be meant of being converted nor of joyning in habitation nor of joyning in affection nor in hearing the Word in their Assembly nor of approbation and expressions that way it remaineth that it must be meant of joyning in that neere relation of Church-fellowship amongst them so as to be engaged by voluntary consent and agreement to be members of their Church Fiftly If joyning to the Church were no more but to be converted then he that were converted were joyned as a member of every visible Church throughout the world which were a great confusion of that Order and distinction of Churches which the Lord hath appointed Men may be joyned to the Church in heartie affection and love and yet without any Covenant True but this will not make them members of that Church for then Saul was member of the Church at Hierusalem afore he was joyned a member for he was joyned to them in heartie affection afore and therefore assayed to joyne as a member and so were they that durst not joyne Act. 5. 13. yea then a man should be a member of many Churches yea of all Christian Churches in the world for he is to love them and beare heartie affection to them all The true members of the Churches in England are united in heartie affection to the Churches in Scotland in Holland in France in New-England c. And yet they are not members of all these Churches nor subject to their censures as members are But the reason of that is because they doe not dwell among them in the same Towne Neither would habitation with them in the same Towne make a man a member of the Church there if there
be no more then so Suppose Saul to have dwelt in the same house afore his conversion in which he dwelt after which is not unpossible nor unlikely yet we see he was no member of the Church at Hierusalem afore his conversion no nor of some time after though he might have dwelt in an house in the midst of the Christians and Church-members there The members of the Dutch and French Churches in London or other Townes in England are not members of the Englishâ—Congregations or Churches no more then the English are of theirs and yet they dwell promiscuously together in the same Sâ—recte of the same Towne Towne-dwelling would not make a man a free-man of a Company in London or some other Corporation for many others dwell in the Towne with them yea it may be in the same streete that are not free of their Company and so it is in this case But the reason why such as dwell in Towne with the Church are not members thereof may be because they frequent not their Assemblies Idiots and Infidells might come into the publick meetings among the Corinthians 1. Cor. 14. 23 24 25. yet Idiots and Infidells were not therefore members of the Church And Saul after his conversion might have come in among the Church in time of publick duties and have seene and heard all that they had done yet this would not have made him of one body with them Some Indians Moores and other naturall persons come into our meetings in New-England some of their owne accord and others by the Command or Counsell of their Masters and Governours yet no man can say that all these are hereby made Church-members Wherefore seeing neither conversion nor loving affection nor cohabitation nor coming into their meetings doth joyne a man as a member of the visible Church for some men have all these and yet are not members and others are sometimes members of the visible Churches and yet want some of these are hypocrites and want sound conversion it remaineth therefore that as sound conversion makes a man fit matter for a Church So profession of his Faith and of his subjection to the Gospel and the Churches approbation and acceptance of him which is the summe of Church-Covenant is the formall cause that gives him the being of a member But joyning doth not alway signifie joyning in Covenant Philip joyned to the Eunnuchs chariote and dust to mens feete Act. 8. 29. Luke 10 11. and yet there was no Covenant and therefore men may joyne to the Church without any Covenant The word indeed may expresse any close joyning whether naturall as the branch is joyned to the Vine or an arme or other member to the body or artificiall as when two stickes were joyned to become one in Ezekiels hand Ezek. 37. Or when Carpenters or Masons doe joyne pieces of stone or Timber together to make one house Neh. 4. 6. Ezr. 4. 12. but is not onely the force of the word that is stood upon But when joyning is used to expresse such joyning wherein a man voluntarily takes on him a new relation there it alwayes implyes a Covenant whether the relation be morall and civill or religious and Ecclesiasticall We speake of voluntary relation for there are naturall relations as betweene parents and children and these need no Covenant there is no Covenant to make a man a Parent or a childe There are also violent relations as between Conquerour and Captives and in these there is no Covenant neither but others are voluntary and these alwayes imply a Covenant and are founded therein whether they be morall and civill as between husband and wife Pro. 2. 17. between Master and servants Luk. 15. 15. between Prince and subject between Partners in Trade 2 Chro. 20. 35 36 37. where the Covenant or agreement is that men shall bare such a share of charges and receive such a share of profits or religious as between Minister and people between the Church and the members all these are done by way of Covenant A man cannot joyne himselfe to a woman as her husband but by way of Covenant A man cannot joyne himselfe to another as a servant or apprentise but by way of Covenant And so may we say of all the rest nor into any body corporate but by the same way and means If men be united into a body politick or incorporate a man cannot be said to be joyned to them by meere heartie affection unlesse withall he joynes himselfe unto them by some Contract or Covenant Now of this nature is every particular Church a body incorporate 1 Cor. 12. 27. Yee are the body of Christ c. and hath power to cast out 1 Cor. 2. 7 8 as a body incorporate and therefore he that will joyne unto them must doe it by way of Covenant or Agreement and so this Answer to this Objection may be a fourth Argument to prove the point in hand that joyning in Covenant is that which makes a man a member of a Church All voluntary relations all relations which are neither naturall nor violent are entred into by way of Covenant But he that joynes into a Church as a member or enters into a Church doth take upon him such a relation Therefore joyning to a Church as a member is by way of Covenant A fifth Argument may be drawne from the power which all Churches Officers and members have over all their members in the Lord If all Churches Officers and members have power in the Lord over all their members then joyning in Covenant is necessary to make a man a member of a Church but the former is true therefore the latter is true also The Assumption in this Argument that all Churches have power over their members is proved from 1 Cor. 5. 4 5. 13. where the Apostle reproveth the Corinthians for suffering the Incestuous man amongst them and commands them to deliver him to Saâ—an and cast him out from amongst them Now this he would not have done if they had had no power over him or if there had been any roome for them to say wee have nothing to doe with him wee have no power over him And the same is prooved in other Scriptures also as Mat. 18. 17. Psal. 149. 6. 7 8 9. And the Consequence of the Major Proposition viz. that then members doe engage themselves by Covenant is proved by this reason That Churches have no power over such as have not engaged themselves by Covenant and committed power unto them by professing to be subject to all the Ordinances of Christ amongst them The truth whereof may appeare by two Reasons First Because all Christians have power and right jure divino to choose their owne Officers to whom they commit their soules Act. 6. 1. 14 23. where the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imports choosing by Election and so the word is used and translated 2 Cor. 8. 19. he was chosen by the Churches
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 meeâ—e 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 It 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. Do st thou renounce I doe renounce doest thou beleeve I doe beleseve 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. 13 7 13. And therefore this practise of his cannot overthrow the â—reenesse of mens joyning in Church-Communion because one dutâ—e cannot oppose nor contradict another And suppose that this course of the Magistrate shouâ—d 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 Mordeâ—ay and Hesthâ—r many of the people of the lands became Iewes when the Iewes 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 feare of men yet this forced or feined joyning of some could not hinder those that were Israelites indeed from being Israelites nor make the Iewes to be no Iewes no Church-members And the 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 Idolatâ—y 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
promise a promise it is and therefore it is called a joyning in Covenant here an entring into Covenant Deut. 29. 10. Solemne and publick and therefore it is by the children of Israel and the children of Iudah together and they say let us joyne Secondly The object the Lord and one another joyne our selves to the Lord it is not a promise onely to man but to the Lord himselfe and likewise to one another for come let us joyne implyes mutuall consent together Thirdly The Agents or the qualification of the persons Christians not Turkes Indians c. Saints Psal. 50. 5. 16 17. called to fellowship with Christ so 1 Cor. 1. 9. else if they be not united to Christ by faith they are not fit materialls for such a building as a Church of God which is the house of the living God Ephes. 1. 1. 1 Cor. 1. 2. Phil. 1. 1. Rev. 21. 27. By his providence to live together else they cannot partake in the Lords Ordinances together as Churches ought to doe 1 Cor. 14. 23. Act. 14. 27. the whole Church comes together in one place cleaving together in faith and love so Act. 4. 32. If they differ namely in opinion or in their affection and should joyne in this Covenant breaches factions rents and schismes would be like to be the issue of such joyning things so unlike would not close nor long hold together Dan. 2. 43 Desirous to partake in all Ordinances this should be the ground of their joyning in Covenant together Psal. 110. 3. willing and not pride nor gaine nor the like Fourthly The Act binde themselves that now they are bound by their owne word and promise that they may say now as Psal. 56. 12. Thy vowes are upon me or as Num. 30. 2. if he binde his soule with a vow Fiftly The matter promised To walke together in all such wayes of worship and mutuall edification as the Gospel requireth of Churches and Church-members they binde not themselves to observe any devises of their owne nor inventions of men but such things as the word of God requireth neither is it perfect obedience to the Law for that were impossible to performe and presumption to promise nor is it onely in generall the duties of the Gospel but specially such duties of worship to God edification of one another as concerne Church-State which now they enter into Sixtly The manner of performing Confidence of Gods gracious acceptance and assistance through Christ for in all our wayes God must be acknowledged Pro. 3. 6. and much more in such speciall matters of weight If men in entring into this Covenant looke for acceptance through any worth of their owne or promise dutie in their own strength they shew themselves like to the Pharisees Luk. 18. 10 11. and turne the Church-Covenant into a Covenant of workes and as many as are of the workes of the Law are under the curse Gal. 3. 10. The use and benefit of this Church-Covenant and the fruit thereof may be seene in two particulars first That this is that whereby a company of Christians doe become a Church It is the Constituting forme of a Church Secondly This is that by taking hold whereof a particular person becomes a member of a Church which was constituted afore For the former of these every Christian Church must have in it both matter and forme and as the matter by Gods appointment are visible Saints or visible beleevers Ephes. 1. 1. 1 Cor. 1. 2. and in the New Testament onely so many as may meete together in one Congregation So the forme is a uniting or combining or knitting of those Saints together into one visible body by the band of this holy Covenant Some union or band there must be amongst them whereby they come to stand in a new relation to God and one towards another other then they were in before or els they are not yet a Church though they be fit materialls for a Church even as soule and body are not a man unlesse they be united nor stones and timber an house till they be compacted and conjoyned Now that a company becomes a Church by joyning in Covenant may be made good sundry wayes first By plaine Texts of Scripture as from Deut. 29. 1 10 11 12 13. Yee stand this day all you before the Lord your God your Captaines of your Tribes your Elders your Officers with all the men of Israel ver. 10. That thou shouldest enter into Covenant with the Lord thy God ver. 12. and he may establish thee for a people unto himselfe ver. 13. So that here is plainâ—y shewed that here was a company ver. 10. and this company were to be established to be a people unto the Lord that is to say a Church ver. 13. And this is done by the peoples entring into solemne Covenant with God ver. 12. And therefore a company of people doe become a Church by entring into Covenant with God This Covenant was not like our Church-Covenants for it was of all the Nation together whereas the Church-Covenant with us is of some select persons leaving out others 1. This Objection concerns the matter of a Church but the Covenant is not the materiall cause of a Church but the formall cause thereof and for this the Text is plaine and expresse that by entring into Covenant with God a people come to be the Lords people that is to say his Church 2. If it was of all the people together the reason was because that Church was a nationall Church now if a nationall Church becomes a Church by entring into solemne Covenant with God then a Congregationall Church becomes a Church by the same means for there is no difference between them in this point 3. Though it was of all the people we may not say it proves that when we looke at the materiall cause of a Church there may be a promiscuous taking in of all Commers without distinction or separation of the precious from the vile for first when God took in this Nation to be his people he separated them from all the Nations of the earth besides so that there was a distinction and separation of some from others Secondly this generation was generally a generation of beleevers for it was they that were to enter into the land within a while after for they were fortie yeares in the Wildernesse this Covenant was made in the last moneth save one of the last of those fortie yeares Deut. 1. 3. And their carkasses fell not in the Wildernesse through unbeliefe as their Fathers did Num. 14. Heb. 3. but entred by faith and when they were entred subdued Kingdomes by their faith Heb. 11. 33. and served the Lord all the dayes of Ioshua and of the Elders that outlived Ioshua Josh. 24. 31. As for that which is said of them ver. 4 5. of this Chap. that the Lord had not given them eyes to see c. that proves not that they were wholly hardned in a carnall estate
but onely that they were dull and slow of heart to consider of sundry dispensations of God towards them for as much is said of the disciples of Christ Mar. 8. 17 18. when doubtlesse they were not meere carnall or naturall persons This people Deut. 29. could not become the Lords people by entring into solâ—mne Covenant with God for they were the Lords Church and people already before this 1. If they were yet that was by entring into solemne Covenant with God on Mount Sinai when the Lord had brought them up out of the Land of Aegypt for then they entred into solemne Covenant with God and God with them and so they became the Lords peculiar people Exod. 19 4 5 6 8. c. If they were his people before that yet that also was by Covenant made with them in the loynes of Abraham when God tooke him and his seede to be his Church and people yet separating Ishmael from Isaac and Esau from Iacob that the inheritance of the Covenant of God and of being the Church of God might rest in the house of Iacob 2. Yet it was not without great reason that the Lord should now establish them by solemne Covenant to be a people to himselfe because the Nation had been much degenerated from the spirit and wayes of Abraham in Aegypt and had broken that Covenant by their Idolatries there Ezâ—k. 20. 7 8. And the Covenant made in Sinai or Horeb when they were come out of Aegypt they had also broken by their Idolatries in the Wildernesse Ezâ—k 20. 13 16. for which causes and the like the Lord consumed that generation that they never entred into the Land Iosh. 5. 4 6. And therefore now when their posteritie and children were ready to enter in the Lord entred into Covenant with them and thereby established them to be his people their Fathers being cut off for breaking the Covenant But still it was by Covenant that both Fathers first and children afterward became a Church and people unto God and when this generation were entred into the Land their Covenant made before between God and them was confirmed by Circumcision Iosh. 5. 3 7. they being not Circumcised before But this Covenant was of the whole Church with God and therefore not like our Chuâ—ch-Covenants whiâ—h are between the Church and the members concerning watchfulnesse over one another and the like Our Church Covenants are with the Lord himselfe as was shewed before in the description thereof For watchfuâ—nesse and duties of edification one towards another are but branches of the Lords Covenant being duties commanded by the Law and so it was with that people of Israel who when they promised and Covenanted to walke in all the wayes of God in all his statutes and commandements and judgements they promised these duâ—ies of love and watchâ—ulnesse and eâ—ification one towards another because these were duties commanded and required oâ— God Lev. 19. 17 Deut. 29 â—8 the neglect whereof in the matter of Achan was the sinne of alâ— the Coâ—gregation and brought judgement upon them all Iosh 7. 11 12. Yea by this Covenant they were bound to duties towards them that were not then present but children afterward to beborne and proselyâ—es that afterward should be added to them ver. 14 15. Like as our Church-Covenants are with them that now are and that hereafter shall become members of the same Church When Iehojada made a Covenant between the King and the people 2 King 11. 17. that Covenant was but a branch of the Lords Covenant with them all both King and people for the King promised but to Rule the people righteously according to the will of God and the people to be subject to the King so Ruling Now these duties of the King to them and of them to the King were such as God required in his Covenant both of him and them and so it is in Church-Covenant the duties of the Church to the members and the members to the Church and one another are no other but such as the Gospel and the Covenant of grace requireth both of the Church and the members of it in their severall places But this place of Deut. 29. is not sufficient to prove a Church-Covenant in these dayes because it is in the Scriptures of the old Testament for whatsoever must be used in the dayes of the New Tâ—stament must be proved from the Scriptures of the New Testament or else it is to be layd aside 1. The Church-Covenant may be proved from the New Testament also as will afterwards appeare 2. But suppose there were not pregnant places for it in the New Testament yet it is not enough to prove the same unlawfull for whatsoever Ordinance of the old Testament is not repealed in the New Testament as peculiar to the Jewish Paedagogie but was of morall and perpetuall equitie the same bindes us in these dayes and is to be accounted the revealed will of God in all ages though it be not particularly and expressely mentioned in the writings of the New Testament else how shall we prove it unlawfull for a man to marry his Sister or his Aunt How shall we prove it warrantable and necessary for Magistrates to punish Sabbath-breaking blasphemy and Idolatry How shall we prove it lawfull to apply the seale of Gods Covenant unto Infants or to admit women to eate of the holy things for the Scriptures of the New Testament doe speake little in these cases onely the Scriptures of the Old Testament doe give direction and light about them Lev. 18. 19. Neh. 13. 15. c. 2 Chron. 15. 16. 2 King 23. Gen. 17. 2. Exod. 12. 4. 6. And the New Testament hath nothing to the contrary and they are all according to morall equitie and reason and therefore they are to be observed from the Scriptures of the Old Testament as the revealed will of God though there were nothing expressely for them in the New And the same we say of the particular in hand For that a company should be combined together into one body in way of Government and subjection by way of mutuall free Covenant as men doe when they enter into Church Estate nothing is more naturall or agrâ—eable to morall equitie nay it implyeth a contradiction in the very name of libertie or freedome that free-men should take upon them authoritie or power over free men without their free consent and voluntary and mutuall Covenant or Engagement And therefore seeing this Covenant is not repealed in the Scriptures of the New Testament the Scriptures of the Old are sufficient warrant for it Another Scripture to prove the same is Deut. 26. 16 17 18. with Deut. 27. 9. This day the Lord hath commanded thee to doe these Statutes and Iudgements thou shalt therefore keepe and doe them c. Thou hast avouched the Lord this day to be thy God and to walke in his wayes and to keepe his Statutes c. And the Lord
hath avouched thee this day to be his peculiar people Take heed and hearken O Israel this day thou art become the pâ—ople of the Lord thy God This Scripture plainly shewes these things 1. That here was the making of a Covenant between God and man for that avouching of God to them and them to God was the making of Covenant ver. 17. 18. 2. This was not of one person but of a company together the whole people of Israel 26. 18. 27. 9. 3 Here is the effect of this Covenant that thereby they become the Lords people ver. 9. So that when a company doe enter into holy Covenant with God they become thereby the Lords people that is to say his Church So Ezech. 16. 8. proves the same likewise I entâ—ed into Covenant with thee saith the Lord and thou becamâ—st mine Here also is the making of Covenant between the Lord and men and this Covenant was not personall but of a company for it was with Hierusalem ver. 2. which was a whole Citie it was with them that were multiplied as the bud of the seild ver. 7. and it was with them that did prosper into a kingdome ver. 13. and therefore not meant onely of any one particular person And by this Covenant they became the Lords that is the Lords Church and people for it is expresly said I entred into Covenant with thee and thou becamest mine So that when a company enter into Covenant with God and God with them they become thereby the Lords Church and people Likewise Ezek. 20. 37. I will cause you to passe under the rod and I will bring you into the bond of the Covenant In which place there is first mention of an holy Covenant Secondly This was not of one person but of a company the whole house of Israel ver. 30. 39. Thirdly And this Covenant is called a Bond because it is by Covenant that a people are bound and tyed and knit together as one Chuâ—ch all of them unto the Lord and one unto another So that the Covenant is the bond of union by which a company are so combined and united as that they become a Church It is also obsâ—rvable how the Lord before he would bring them into this bond of the Covenant he would cause them to passe under the rod by which phrase as Iunius upon the place well observes is meant tryall and probation drawne from the manner of Shepheards or owners of Cattell who went among their sheepe or other cattell with a rod and therewith pointed out such as were for the Lords holy use as Lev. 27. 32. And so hereby is noted that God would not â—n the dayes of the Gospel have men to be brought into his Church hand over head but he would first cause them to passe under the rod of due tryall and probation and then such as upon tryall were found to be holy for God or meete matter for his Church should solemnly enter into Covenant with God and that Covenant should be the bond that should combine them and knit them together into one that so they that were many particular persons should all become one body that is to say a Church And so much of the first Argument drawne from plaine Texts of Scripture A second Argument may be taken from the Titles that are given to the Church as first that the Church is said to be married or espoused unto Christ Ier. 2. 2. 3. 14. 2 Cor. 11. 2. From whence the Argument may be formed thus If every Church becomes a Church by being married or espoused unto Christ then a company becomes a Church by way of Covenant But the former is true therefore the latter 〈◊〉 true also The Assumption that a Church becomes a Church by being married unto Christ is plaiâ—e from the former Scriptures where the â—hurcâ— of Israel and the Church of Corinth in regard of their eâ—tring into Church Estate are said to be espoused and married unto Christ as a loving and chast Virgine to one husband Which spirituall marriage between Christ and his Church is also taught in the type of the marriage between King Salomon and Pharoahs daughter Psal. 45. The Consequence of the Proposition is plaine in reason for there is no marriage but by way of Covenant no woman becomes a mans wife but by way of bestowing her selfe in Covenant upon such a man neither doth a man become an husband but by the same means and therefore the Scripture speaking of the violation of marriage calls it a violation of Covenant Prov. 2. 17. Christ hath but one wife or Spouse Cant. 6 9. The Catholique Church indeed is but one viz the whole company of Gods Elect in heaven in earth dead now living and not yet borne But as there is the Church-Catholique which is but one so there are particular and visible Churches which are in number many and therefore the Scripture speakes of Churches 2 Cor. 8. 1. 19. Gal. 1. 2. Of the Churches of the Gentiles Rom. 16. 4. Of seven Churches Rev. 1. 4. Of all Churches 1 Cor. 14 33. 7. 17. Rev. 2. 23. But if every particular Church be the wife of Christ how many hundred wives should he have 1. If the Church of Israel Ier. 2. 2. the Church of Corinth 2 Cor. 11. 2. The Jewish Church Rev. 19. 7. be the Spouse and wife of Christ there is no reason but others should be the same also especially seeing there is no particular Church but in respect of their Church estate they may decline and goe a whoring from Christ and that shews that they were first espoused to him for no woman can be said to got a whoring from a man if shee were never married nor espoused to him at all 2. This that seemes an absurditie and were a sinfull practise among men in respect of Christ is a certaine truth and no dishonour unto him at all to have more Spouses then one upon earth many spirituall Spouses Men cannot give themselves wholly and intirely to many as Christ can Every faithfull soule is espoused and married unto Christ and in that respect he hath not onely many hundred but many thousand yea many millions of spirituall Spouses But this spirituall marriage is between Christ and the Church But the Church Covenant is between the Church and the members and therefore this marriage doth not prove the Church-Covenant 1. In some sort there may be said to be a marriage between the Church and the members viz. in respect of that deare love and affection that ought to be between them and therefore it is said As a young man marrieth a Virgine so shall the children of the Church be married to the Church Isa. 62. 5. 2. But properly the marriage is between Christ the Church and so is the Covenant also so farre as therein they give up themselvâ—s to Christ as unto an head and Lord as a woman in the Covenant of mâ—rriage doth give up
her selfe unto her husband And the performance of such duties as the Church and the member owe one unto another is a branch of that marriage-Covenant wherein they are tyed to Christ for Christ himselfe in his Covenant requires not onely that they should give up themselves to him but also that they should performe these duties one unto another And accordingly it is said of the Churches in Macâ—donia that they gave up themselves first to the Lord and then to us by the will of God 2 Cor. 8. 5. True it is they doe also binde thâ—mselves by Covenant one unto another but in that respect the Covenant is pâ—operly a brotherly Covenant like that 1 Sam. 20. 8. Amâ—s 1. 9. because there the engagement is to one another as brethren fellow members and fellow-helpers and not as to one head or Lord as it is in respect of Christ and therefore in that respect it is not so properly a marriage-Covenant as it is in respect of Christ though duties to one another are promised in their Covenant with one another and also in their Covenant with Christ In briefe thus They promise unto Christ duties to him and duties to one another according to him and so their Covenant is a marriage-Covenant with Christ They promise also to one another duties to one another and so it is a brotherly Covenant Another Title given to the Church which also proves that a Church is made by Covenant is the Title of a Citie or Citie of God Psal. 87 3. 48 1. 8. 122. 3. Ephes 2. 19. The Argument lyeth thus If a true Church be a Citie of God then a Church becomes a Church by Covenant But every true Church is a Citie of God Ergo The Assumption is proved by the Scriptures forealledged The Consequence of the Proposition is plaine in reason for every Citie is unâ—ted by some Covenant among themselves the Citizens are received unto 〈◊〉 Civitatis or right of Citie priviledges by some Covenant or Oath And therefore it is so likewise in this Citie of God the Church and men become Citizens of the Church by solemne Covenant The third Argument may be drawne from the meanes of reforming and restoring a Church when it is corrupted which is by entring into Covenant a new with God 2 Chron. 15. 10. 29. 10. Neh. 9. 38. 10. 28 29 Ier. 50. 4 5. The reason may be taken thus If a Church decayed is to be restored and refoâ—med by renuing Covenant with God then it was instituted and erected at the first by way of Covenant The reason of which Consequence is because abuses and corruptions are to be reformed by bringing things back to the first Institution Thus Christ reâ—ormes the abuses of marriage by bringing them to the first Institution of that Ordinance From the beginning it was not so Mat. 19. 8. And thus Paul reformeth the Abuses of the Lords Supper by telling them what was the first Institution thereof 1 Cor. 11. 23 c. And thus the Lord Jesus calling on the declining Church of Ephesus for reformation bids her remember from whence shee is fallen and repent and doe her first workes Rev. 2. 5. Now the Assumption is plaine from the Texts above alledged that at the reforming of a Church there is to be a renuing of Covenant and thence it follows that at the first erecting of a Church there was the making of a Covenant with God for els this renuing of Covenant would not have been the way to reforme it The fourth Argument is taken from that which doth dissolve a Church which is the dissolving or breaking of the Covenant Zach. 11. 9 10 14. If dissolving the Covenant be that which doth dissolve the Church then the making of Covenant is that which constitutes a Church The reason of the Consequence is plaine because otherwise the Covenant might be dissolved the Church stand still if it were not the making of the Covenant that did constitute the Church But if dissipating stones in a building doe dissolve the house then the compacting and conjoyning of them is that which makes the house If separation of soule and body be that which destroyes the man that then we say he is not it must needs be the uniting of them that did constitute make the man and so it is 〈…〉 case And that dissolving the Covenant is that which disâ—olâ—ves a Church is plaine from the Text alledged Zach. 11. Where the breaking of the two staves of beautie and bands that is the unchurching of the Jewes is interpreted to be the breaking of the Covenant that God had made with that people and the brotherhood that was between Iudah and Israel The fifth Argument is taken from the distinction which God hath appointed amongst Churches and the confounding of all Churches into one if there be not this Covenant to distinguish them If Churches be distinct Societies and may not be confounded then Churches are compacted and combined by Covenant But the former is true Ergo That Churches are distinct Societies is plaine in the Scripture where we have mention of many Churches in one Countrey or Province Gal. 1. 1. 1 Thes. 2. 14. Of seven Churches in Asia Rev. 1. 4. and of all the Churches 1 Cor. 14. 33. Rev. 2. 23. Ephesus is not Smyrna nor Smyrna is not Thyatira nor either of them Pergamus but each one distinct of themselves having Officers of their owne which did not belong to others vertues of their owne for which others are not praised corruptions of their owne for which others are not blamed If it were not thus then when Laodiâ—ea is condemned for lukewarmenesse or Ephesus for declining all the rest should be reproved also And when Philadelfia is praised all the rest should be praised also which we see is otherwise Now from hence the Consequence is certaine that therefore they are combined by some Covenant each one amongst themselves for there is nothing els without this that wil sufficiently distinguish them The Spirit of God and Faith in their hearts is common to all Christians under heaven and in heaven also and therefore this is not the thing that makes distinction Nor is it habitation in the same Towne together for that may be common to such Christians as are not of this Church and usually is to many that are no Christians As it is with Companies in London as the Company of Goldsmiths c. that many others dwell in the same Towne with them yea it may be in the same streete that are not of their Company and therefore it is not meerely habitation that doth distinguish them from others but some combination and agreement amongst themselves So it is not habitation in the same Towne that distinguisheth Churches and Church-members from other men but their mutuall agreement and combination and joyning themselves together in an holy Covenant with God If the Spirit of God and Faith in their hearts cannot distinguish one Church from
doctrine is meant Sacraments and by Sacraments is meant Prayer as to say that by Fellowship is meant notâ—ing 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 agâ—eement consent or covenant Furthermore when the Apostle writâ—th 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 needlâ—sse This is answered in the Answer to the fourth of the 32. Questions where it is shewed at large that Baptisme â—s a seale of the covenanâ— 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 Fiâ—st 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 saith 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 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 Iustine Martyr in his Apol. 2. makes mention of three things which were required of all that were admitted into the Church as members {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 Spondeo 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 enâ—ring into Covenant Consâ—etum est saith he ut qui per aetateâ—iâ—que Doctrinâ Catecheticâ profectum ad sacram Coenam primum a 〈◊〉 fidei confessionem coram totâ Ecclesiâ publice edant pâ—r parentes aut qui parentum lâ—co sunt jussû ministri in Ecclesiae 〈◊〉 producti quòâ—que in illa confessione per Dei gratiam 〈◊〉 ac juxta illam vitam instituere insuper etiam disciplinae Ecclesiasticae ultrò ac sponte 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 confsederation 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} illa {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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—pperus 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 imò quibuscunque recipiendis qui ad habitandum alicubi conâ—ident etsi fortè in Ecclesiâ illius loci quo ante commorabantur juxta hanc formam admissi prius fuerant Examinat Presbyterium plebs consentit quisque testes vitae suae secum adfert vel testimonia saltem publicatur nomen cujusque competentis pro concione admonetur quisque siquid haebeat quod excipiat ut denunciet presbyteris Si nihil contrâ— adferatur admittitur quidem sed non nisi solerni pactione cum Deo cum Eâ—clesiâ Spondet verò Ecclesiae se ambulaturum prout sanctam illam communionem decet Disciplinae illius Ecclesiae subjacere velle se fratribus illius communionis invigilaturum juxta Christi prae ceptum Matth 18. 17. ut pra-veniantur sanenturque seandala 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 formeâ—ly 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. 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 she English have none Though we deny not but the Covenant in many of those Congregations is more impâ—â—cite and not so plaine as were to be desired and what is amisâ—e in them in their materialls or in want of explicite combining of pure matter or in any of their wayes wee will not take upon us to defend yet we hope we may say of them with Master Parkâ—r Polit. Ecclâ—s lib 3. cap. 16 1. pag. 167. Non abâ—st ea realis substantialis quanquam mag is quà m par erat implicita coitio in foedus â—aque voluntaria professio fidei substantialis quâ Deo gratia essentiam Ecclesiae idque visibilis hacusque sarâ—am tectam in Angliâ— conservavis That is there wants not that reall and substantiall comming together or agreeing in Covenant though more implicate 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 weâ—e many Christian Churches in England in the Apostles time or within a while after as Mâ—ster 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 Ioseph of Arimaâ—hea was sent of Philip the Apostiâ— 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 Nicâ—phorus that Simon Zelotes did spread the Gospel to the West Ocean and brought the same into the Iles of Britaine and sundâ—y 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 afore 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 wilâ—ully breake Covenant and reject the offers of the
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 Iere. 3. 8. Now experience and the Scripture also doth witnesse of the Jesuited and Trâ—nt-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 â—or 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 conjuâ—guntur 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 Pâ—lit Ecclesiastica And yet in the same place and likewise lib 1. câ—p 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 â— 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 Inâ—erence from this ground that therefore Church-Covenant should not be received because it is pleaded for and practâ—â—ed 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