Separatists maintaine it When Doctor Bancroft in a Sermon at Pauls-Crosse had avouched that the Superioritie of Bishops above other Ministers is by Gods owne Ordinance and to make the contrary opinion odious affirmed that Aerius perâ—iâ—ting in it was condemned for an Heretique by the generall consent of the whole Church and that Martin and his Companions doe maintaine the same opinion of Aerius What saith learned Doctor Reinolds hereunto in a Letter to Sir Francis Knolls who required him to shew his judgement herein Touching Martin saith he if any man behave himselfe otherwise then in discretion and charitie he ought let the blame be laid where the fault is and defend him not but if by the way he utter a truth mingled with whatsoever else it is not reason that that which is of GOD should be condemned for that which is of man no more then the doctrine of the Resurrection should be reproved because it was maintained and held by the Pharisees Wherefore removing the odious name of Martin from that which is sinceritie and love is to be dealt with c. And the very same doe wee say to them that would make Church-Covenant to be odious because it is held by those of the Seperation who are commonly called Brownists If men behave themselves otherwise then they ought we defend them not therein but if they hold any truth mingled with whatsoever else wee would not have that which is of God to be condemned for that which is of man truth should not be refused because of other corruptions that may be found in them that hold it If you with them hold Church-Covenant you iustifie them in all their Wayes of seperation and erronious opinions Not so for many of them hold that there are no visible Christians that stand members of the Parishes in England and that it is not lawfull to hold any private Religious communion with such persoâ—s and that the parishionall Assemblies are none of them true Churches and that it is not lawfull to hear any of those Ministers to preach the Word none of which are justified at all by holding Church-Covenant though they do hold the same There is no such necessarie and inseparable connexion betweene these opinions and that of Church-Covenant that he that holds this must needs hold the other also But the time hath been when your selves did not hold Church-Covenant as now you do when you were in England you were not of this mind and therefore no marvell if your change since your coming to New England be suspected and offensive If you change your judgement and practise in this manner God knows whether you may come at last and therefore men may well be afraid of holding with you in this point which your selves did not hold when you lived in your native Countrey Some of us when we were in England through the mercie of God did see the necessitie of Church-Covenant and did also preach it to the people amongst whom we ministred though neither so soone nor so fully as were meete for which we have cause to be humbled and to judge our selves before the Lord But suppose we had never knowne nor practised the same before our coming into this countrey yet if it be a truth of God there is no reason why we should shut our eyes against the light when God holds it forth unto us nor that others should be offended at us for receiving the same For by the same reason men might still continue in their sinnes and not make any progresse in knowledge and holinesse that so they may not seeme unconstant which were contrary to the Scripture wherein we are commanded nor to fashion our selves according to the former lusts of our ignorance 1. Pet. 1. 14. But to be changed Rom. 12. 2. and renued Ephes. 4. 23. and put off the old man and put on the new Ephes. 4. yea to grow in grace and holinesse 2. Pet. 3. 18. and be stronger and stronger Iob 17. 9. that our good workes may be moâ—e at the last then at the first Revel. 2. 19. Sure it is the Apostle tells the Corinâ—hians and Ephesians that the time had been when they were not the same men that now they are when he wrote unto them and yet he doth not blame them for leaving their former opinions or practise but commends them for it 1. Cor. 6. 11. Ephes. 2. 3. c. And it is said of Apollos an eloquent man and mighty in the Scripture that when he came to Ephesus the way of God was expounded unto him more perfectly by Aquila and Priscilla whereas before he was instructed in the way of the Lord knowing onely the Baptisme of Iohn yet this was no dispraise at all to him that now upon better information he would change his judgement to the better nor unto them that were the means thereof Act. 18. 25 26. Nullus pudor est ad maliura transire The time hath been and we may be humbled for it when we lived without God in the world and some of us in many sinfull courses and shall any be offended because we are not still the same and when God called us from the wayes of sin and death to the Fellowship of his grace in Christ yet some of us lived a long time in conformity to the ceremonies imposed in our native Countrey and saw not the evill of them But when God did open our eyes and let us see the unlawfulnesse thereof we cannot see but it would have been a with-holding the truth in unrighteousnesse and a great unthankfulnesse to God for light revealed to us if we should still have continued in that course through an inordinate desire of seeming constant and therefore it is not any just cause of offence that we have changed our judgement and practise in those things when we once perceived the Word of God to disallow them Indeed it hath been sometime objected against Mr. Cartwright and others that desired the reformation of the Churches in England in regard of Discipline and Church-Order that they which stood so much for Reformation in Discipline did in after times adde and alter some things beyond what they saw at first and what themselves had formerly desired and that therefore being so mutable and inconstant in their apprehensions they were not to be regarded nor hearkened unto to which Objection Mr. Parker makes full Answer in Eccles. lib. 2. ca. 36. p. 307. where he sheweth from the Scripture and the testimonie of Bishop Iewel Doctor Reinolds and others that in the Reformation of Religion God brings not his servants into perfection in knowledge and zeale at the first but by degrees so as they grow and make progresse in these things in such wise that their good works are more at the last then at the first as was said of the Church of Thyatira even as the man that had been blind when Christ restored him to his sight could at the first but see men like trees walking and afterward saw every man cleerly and therefore it is no good arguing to say these men have altered and corrected such things from what their apprehensions were at first and therefore they are not to be regarded Now if this be no good arguing against Mr. Cartwright and those that in England have been studious of Reformation as indeed it is not then it is no good Argument against us in this matter of Church-Covenant to say we now hold and practise otherwise then we have done in former time If any shall here reply that change from conformity to the ceremonies to Worship God more purely is warranted by the Word and therefore not blame-worthy and that the same may be said of the case of Apollos of the Corinthians and Ephesians forementioned and of Cartwright and the rest in his times We answer that this is true and thereby it appears that it is not simply the changing a mans opinion or practise that can be counted blame-worthy or offensive but changing without warrant of the Word and therefore in point of Church-Covenant the issue must not be whether we or others have formerly known and practised it but whether it have ground from Gods Word For if it have as we hope have been proved before in this discourse then the observing of it can be no cause of just offence unto others nor imputation of inconstancy to our selves though in time past we had not had so much light as to discerne the necessitie and use thereof The good Lord pardon every one that prepareth his heart to seek God though he be not cleansed according to the purification of the Sanctuary and grant unto all his Churches and servants that theâ—â— love may abound yet more and more in knowledge and in all judgement that they may discerne the things that differ and approve the things that are excellent and by his Spirit of truth be led forward into all truth till Antichrist be utterly consumed with the breath of his mouth and the brightnesse of his coming and the holy City new Jerusalem come down from God out of heaven as a Bride adorned for her husband the Lambe the Lord Jesus to whom be all glory of affiance and service for ever Amen FINIS Object 1. Answer Object 2 Answer Object 3 Answer Object 4. Answer Argu. 2. Object 1. Answer Obj. 2. Answ. Obj. â— Answer Argu. 3. Argu. 4. Argu. 5. Object Answer Argu. 1. Argu. 2. Object Answer Argu. 3. Object 1. Answer Obj. 2. Answ. Obj. 3. Object 4. Answ. Object 5. Answ. Argu. 4. Argu. 5. Object Answer Argu. 6. Objâ—ct 1. Answer Object 2. Answ. Obj. 3. Answ. Obj. 4. Answ. Obj. 5. Answ. Obj. 6. Answ. Reply Answ. Obj. 7. Answ. Obj. 8. Answ. Obj. 9. Answ. Obj. 10. Answ. Obj. 11 Answ. Obj. 12. Answ. * By Brownists and Separatists you are to understaÌ„d those of the rigeâ— Separation Reply Answ. Obje 13. Answ. Reply Answ.
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
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
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
professing thereof outwardly would not have been sufficient for the admitting of them unto Baptiâ—me 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 speâ—ches in expressing of themselves that can make any difference in the thing Majus minus non diversisicant 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 Ioh. 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 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 Ier. 50. 5. Ezâ—k 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 Covenâ—nt to be the Lords people one shall say I am the Lords and another shall call himself by the name of Iacob 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 Apostâ—es do sufficiently testifie that such a thing was practised in heir dayes 〈◊〉 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 noâ— 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 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