An apologie of the churches in New-England for church-covenant, or, A discourse touching the covenant between God and men, and especially concerning church-covenant ... sent over in answer to Master Bernard, in the yeare 1639 ...
Mather, Richard, 1596-1669.
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An apologie of the churches in New-England for church-covenant, or, A discourse touching the covenant between God and men, and especially concerning church-covenant ... sent over in answer to Master Bernard, in the yeare 1639 ...
Mather, Richard, 1596-1669.
Peters, Hugh, 1598-1660.
Davenport, John, 1597-1670.
[3], 46 p.
Printed by T.P. and M.S. for Benjamin Allen,
London :
1643.
Written by Richard Mather and edited by Hugh Peters. Cf. NUC pre-1956.
The apologie and the answer were both published in Mather's Church-government and church-covenant discussed. 1643.
Film lacks: An answer of the elders of the severall churches in New-England unto nine positions, sent over to them (by divers reverend and godly ministers in England) to declare their judgements therein, written in the yeer 1639, and now published for the satisfaction of all who desire resolution in those points / by John Davenport. London : Printed by T.P. and M.S. for B. Allen, 1643 (p. 49-78).
This item is located at reel 154:18 and also at reel 245:E.106, no. 8 where it is filmed after Mather's Church-government and church-covenant discussed.
Reproduction of original in Thomason Collection, British Library.
eng
Congregational churches -- New England.
Covenant theology.
A50245 R180449 (Wing M1267). civilwar no An apologie of the chvrches in New-England for chvrch-covenant. Or, A discourse touching the covenant betvveen God and men, and especially c Mather, Richard 1643 22737 137 25 0 0 0 0 71 D The rate of 71 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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AN
APOLOGIE
OF
THE
CHVRCHES
IN
NEW-ENGLAND
FOR
CHVRCH-COVENANT
.
OR
,
A
Discourse
touching
the
Covenant
between
God
and
men
,
and
especially
concerning
Church-Covenant
,
that
is
to
say
,
The
Covenant
which
a
Company
doe
enter
into
when
they
become
a
Church
;
and
which
a
particular
person
enters
into
when
he
becomes
a
member
of
a
Church
.
Sent
over
in
Answer
to
Master
BERNARD
,
in
the
Yeare
1639.
And
now
published
for
the
satisfaction
of
all
who
desire
resolution
in
this
point
.
LONDON
,
Printed
by
T.
P.
and
M.
S.
for
Benjamin
Allen
.
1643.
A
DISCOVRSE
TOVCHING
THE
Covenant
between
God
and
Men
,
and
especially
concerning
Church-Covenant
,
that
is
to
say
,
the
Covenant
which
a
Company
do
enter
into
when
they
become
a
Church
,
and
which
a
particular
person
enters
into
when
he
becomes
a
member
of
a
Church
.
1639.
JER.
50.
5.
Come
let
us
joyne
our selves
to
the
Lord
,
in
a
perpetuall
Covenant
that
shall
not
be
forgotten
.
ALthough
that
which
is
foretold
in
these
two
Chapters
,
and
namely
in
the
fourth
and
fifth
verses
of
this
Chapter
,
was
in
part
fulfilled
when
the
people
of
God
returned
from
Captivitie
in
Babylon
at
the
end
of
seventie
yeares
:
yet
we
must
not
limit
the
place
to
that
time
onely
,
but
may
extend
it
further
to
the
dayes
of
the
Gospel
,
and
the
spirituall
return
,
not
of
the
Jews
onely
,
but
of
the
Gentiles
also
,
when
men
shall
be
converted
from
Pagan
,
Antichristian
,
Babylonish
,
or
Jewish
bondage
and
captivitie
,
or
from
slavery
to
sinne
,
and
self-righteousnesse
,
and
shall
be
joyned
to
God
in
the
fellowship
of
his
Church
,
in
the
dayes
of
the
New
Testament
.
For
as
some
passages
in
this
Scripture
were
never
fully
accomplished
at
the
returne
from
the
captivitie
of
the
seventie
yeares
,
and
namely
this
,
that
the
children
of
Israel
and
Iudah
should
returne
both
together
:
(
for
the
ten
tribes
returned
not
at
all
:
)
so
many
things
that
literally
concerned
the
Jewes
were
types
and
figures
,
signifying
the
like
things
concerning
the
people
of
God
in
these
latter
dayes
:
In
which
respect
sincere
converts
are
called
Jewes
,
Rom.
2.
29.
and
Israelites
,
Gal.
6.
16.
Ioh.
1.
47.
and
our
Sacraments
are
made
〈◊〉
of
theirs
,
a
Con
10.
1
,
2
,
3.
and
Rome
is
called
Babylon
,
Rev.
17.
5
,
and
Papists
are
called
Gentiles
▪
Rev.
11.
2.
and
therefore
the
captivitie
of
Babylon
might
well
be
a
Type
of
the
spirituall
captivitie
of
Gods
people
to
Antichristian
bondage
,
and
t●eir
returne
from
Babylon
to
Sion
,
a
type
of
the
returne
of
Christians
from
Romish
slavery
to
the
true
Sion
,
the
Christian
Church
.
And
this
may
be
added
further
,
that
this
place
seemes
not
onely
to
be
meant
of
the
private
or
personall
conversion
of
this
or
that
particular
Christian
,
but
also
further
,
of
the
open
and
joynt
calling
of
a
company
,
because
it
is
said
,
they
shall
come
,
the
children
of
Israel
and
the
children
of
Iudah
together
,
and
that
their
saying
shall
not
be
,
Let
me
joyne
,
&c.
but
in
the
Plurall
number
,
〈◊〉
us
joyne
our selves
unto
the
Lord
,
so
noting
the
joyning
of
a
company
togeth●r
in
holy
Covenant
with
God
.
Concerning
which
Covenant
with
God
,
it
will
not
be
amisse
for
the
better
understanding
of
that
which
followes
;
first
,
briefly
to
shew
how
diversly
Covenant
is
taken
in
the
Scripture
,
which
sometimes
i●ports
generally
any
firme
appointment
or
promise
of
God
,
when
man
doth
not
promise
unto
God
any
thing
backe
againe
:
Thus
the
preserving
of
Noah
in
the
Arke
,
and
of
the
wo●ld
from
being
drowned
any
more
by
a
floud
;
the
interchangeable
succession
of
day
and
night
;
the
giving
of
the
Priesthood
unto
Phin●as
;
the
setting
forth
of
the
Shew-bread
every
Sabbath
before
the
Lord
,
and
the
giving
of
the
heave-offering
unto
the
Priests
,
are
said
to
be
done
by
a
Covenant
,
or
an
everlasting
Covenant
of
God
,
Gen.
6.
18.
&
9.
9.
10.
11.
Ier.
33.
20.
Num.
25.
12
,
13
〈◊〉
.
24.
8.
Num.
18.
19.
But
sometimes
Covenant
is
taken
more
strictly
and
properly
,
for
an
agreement
which
God
doth
make
with
men
,
when
he
promiseth
some
blessing
unto
men
,
and
bin●es
them
to
performe
some
dutie
backe
againe
to
him
.
Taken
thus
it
hath
two
parts
:
first
,
a
promise
or
stipulation
of
some
blessing
on
Gods
part
:
secondly
,
Restipulation
or
promise
,
or
bind●●g
o●
man
unto
dutie
back
againe
on
his
part
:
both
these
are
in
those
words
of
the
Covenant
,
I
will
be
to
thee
a
God
,
thou
shalt
be
to
me
a
people
:
and
so
Gen.
17.
1.
&
v.
7
,
8
▪
9
,
10.
The
Covenant
taken
thus
is
either
the
Covenant
of
workes
,
or
the
Covenant
of
grace
:
And
againe
the
Covenant
may
be
considered
,
first
as
it
is
personall
,
private
and
particular
,
between
God
and
one
particular
soule
,
making
Covenant
with
God
,
and
God
with
him
,
either
at
his
first
conversion
,
or
at
other
times
;
of
which
we
reade
2
Sam.
23.
5.
&
Psal.
119.
106.
&
66.
13
,
14.
&
27.
8.
&
Psal.
119.
7
,
8
Secondly
,
it
is
generall
and
publick
of
a
company
joyntly
together
,
of
which
this
Text
Ier.
50.
5.
seemes
most
properly
to
speake
:
as
also
that
Deut.
29.
9
,
10
,
&c.
and
that
Exod.
19.
5
,
6
,
and
many
others
:
A
Covenant
taken
thus
generally
when
it
respects
spirituall
blessings
,
and
spirituall
duties
,
in
the
Communion
of
Saints
,
is
that
which
is
called
Church-covenant
,
which
Church-Covenant
differs
not
in
substance
of
the
things
promised
from
that
which
is
between
the
Lord
and
every
particular
soule
,
but
onely
in
some
other
respects
;
as
first
,
the
one
is
of
one
Christian
in
particular
,
the
other
of
a
company
joyntly
together
.
Secondly
,
if
right
Order
be
observed
,
a
man
ought
not
to
enter
into
Church-Covenant
,
till
he
be
in
Covenant
with
God
before
,
in
respect
of
his
personall
estate
.
Thirdly
,
The
one
is
usually
done
in
private
,
as
in
a
mans
Closet
between
the
Lord
and
his
soule
,
and
the
other
in
some
publick
assembly
.
Fourthly
,
The
one
in
these
dayes
is
of
such
duties
as
the
Gospel
requires
of
every
Christian
as
a
Christian
,
the
other
of
such
duties
as
the
Gospel
requires
of
every
Church
and
the
members
thereof
.
Now
concerning
Church-Covenant
,
two
things
are
to
be
noted
for
the
better
understanding
thereof
:
first
,
the
description
of
it
:
secondly
,
the
use
of
it
,
and
the
benefit
and
fruit
thereof
.
For
the
former
it
may
be
thus
described
,
viz.
A
solemne
and
publick
promise
before
the
Lord
,
whereby
a
company
of
Christians
,
called
by
the
power
and
mercy
of
God
to
fellowship
with
Christ
,
and
by
his
providence
to
live
together
,
and
by
his
grace
to
cleave
together
in
the
unitie
of
faith
,
and
brotherly
love
,
and
defirous
to
partake
together
in
all
the
holy
Ordinances
of
God
,
doe
in
confidence
of
his
gracious
acceptance
in
Christ
,
binde
themselves
to
the
Lord
,
and
one
to
another
,
to
walke
together
by
the
assistance
of
his
Spirit
,
in
all
such
wayes
of
holy
worship
in
him
and
of
edification
one
towards
another
,
as
the
Gospel
of
Christ
requireth
of
every
Christian
Church
,
and
the
members
thereof
.
In
this
description
,
there
are
compr●●ed
six
things
:
First
the
generall
name
of
the
thing
:
[
a
solemne
and
publick
promise
]
a
promise
it
is
,
and
therefore
it
is
called
,
a
joyning
in
Covenant
here
:
an
entring
into
Covenant
,
Deut.
29.
10.
Solemne
and
publick
,
and
therefore
it
is
by
the
children
of
Israel
and
the
children
of
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
plain●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
sol●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
,
Ez●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
,
Ez●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
Chu●ch-Covenants
,
whi●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
watchfu●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
du●ies
of
love
and
watch●ulnesse
and
e●ification
one
towards
another
,
because
these
were
duties
commanded
and
required
o●
God
,
Lev.
19.
17
Deut.
29
●8
the
neglect
whereof
in
the
matter
of
Achan
was
the
sinne
of
al●
the
Co●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
prosely●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
T●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
agr●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
p●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
ent●ed
into
Covenant
with
thee
,
saith
the
Lord
,
and
thou
becam●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
Chu●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
obs●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
●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
plai●e
from
the
former
Scriptures
,
where
the
●hurc●
of
Israel
,
and
the
Church
of
Corinth
,
in
regard
of
their
e●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
themselv●s
to
Christ
as
unto
an
head
and
Lord
;
as
a
woman
in
the
Covenant
of
m●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
Mac●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
th●mselves
by
Covenant
one
unto
another
,
but
in
that
respect
the
Covenant
is
p●operly
a
brotherly
Covenant
;
like
that
1
Sam.
20.
8.
Am●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
un●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
refo●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
re●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
dis●ol●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
Laodi●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
another
,
because
these
are
common
to
them
all
,
then
how
can
Covenant
distinguish
them
,
sith
all
Churches
are
joyned
by
Covenant
one
as
well
as
another
?
It
is
not
a
Covenant
simply
or
a
Covenant
in
generall
that
doth
constitute
a
Church
,
or
distinguish
one
Church
from
another
,
but
a
Covenant
with
application
and
appropriation
to
these
persons
.
Even
as
it
is
in
marriage
,
though
all
married
couples
be
united
by
Covenant
,
and
a
Covenant
,
wherein
one
couple
promiseth
the
same
duties
that
another
couple
doth
yet
a
Covenant
with
application
and
appropriation
of
the
duties
covenanted
to
this
man
and
this
woman
in
particular
,
such
a
Covenant
is
the
very
thing
that
make
a
couple
,
man
and
wife
together
,
and
gives
them
mutuall
power
over
each
other
,
as
husband
and
wife
,
and
puts
a
distinction
between
them
and
all
other
men
and
women
in
the
world
.
And
so
it
is
in
this
case
;
a
Covenant
to
performe
Church-duties
with
application
and
appropriation
to
such
persons
,
is
the
very
thing
that
constitutes
a
Church
,
and
distinguisheth
one
Church
from
another
.
And
thus
much
concerning
the
former
of
the
two
particulars
,
to
shew
the
use
of
Church-Covenant
,
viz.
that
it
is
that
whereby
a
company
doe
become
a
Church
.
The
second
particular
is
this
,
taking
hold
of
the
Covenant
,
or
joyning
in
it
,
is
that
which
makes
a
particular
person
a
member
of
a
Church
.
And
this
followes
upon
the
former
,
and
that
may
be
the
first
Argument
to
prove
it
.
If
joyning
in
Covenant
be
that
which
makes
a
company
to
become
a
Church
,
then
taking
hold
of
that
Covenant
is
requisite
to
make
a
particular
person
become
a
member
of
the
Church
:
But
the
first
is
true
,
as
hath
been
shewed
before
;
Therefore
the
second
is
true
also
:
If
compacting
and
conjoyning
of
stones
and
pieces
of
Timber
,
be
that
that
makes
an
house
,
then
a
particular
stone
cannot
become
a
part
of
that
house
,
till
it
be
compacted
and
conjoyned
to
the
rest
:
But
the
former
is
true
,
even
in
the
Church
of
God
,
which
is
the
spirituall
Spouse
and
Citie
of
God
,
living
stones
,
Christians
,
beleevers
must
be
compacted
together
,
and
builded
up
together
,
Ephes.
2.
21.
22.
Psal.
122.
3.
and
therefore
the
latter
is
true
also
,
that
a
particular
Christian
becomes
a
member
of
the
Church
,
a
part
of
that
building
by
being
combined
with
the
rest
.
A
second
Argument
may
be
drawne
from
the
Scripture
,
Isa.
56.
3
,
6
,
7.
Let
not
the
sonne
of
the
stranger
,
that
hath
joyned
himselfe
to
the
Lord
,
speake
,
saying
,
the
Lord
hath
utterly
separated
me
from
his
people
,
&c.
The
sonnes
of
the
strangers
that
joyne
themselves
to
the
Lord
,
to
serve
him
,
&c.
and
take
hold
of
my
Covenant
,
even
them
will
I
bring
to
my
holy
mountaine
,
and
make
them
joyfull
in
my
house
of
Prayer
,
&c.
Concerning
which
Scripture
,
note
three
things
to
the
present
purpose
.
First
,
That
these
strangers
were
members
of
Christ
,
true
beleevers
,
joyned
to
God
by
Faith
;
for
it
is
said
,
they
have
joyned
themselves
to
the
Lord
,
v.
3
&
v.
6.
that
they
loved
the
name
of
the
Lord
,
served
him
,
and
kept
his
Sabbaths
,
v.
6.
and
yet
for
all
this
they
were
not
as
yet
joyned
,
as
members
of
the
visible
Church
,
for
if
they
had
been
ioyned
,
there
would
have
been
no
cause
for
such
a
complaint
,
the
Lord
hath
separated
me
from
his
people
,
v.
3.
Besides
,
bringing
them
into
the
Church
as
members
,
and
granting
them
the
priviledge
of
members
,
is
promised
as
a
reward
and
blessing
upon
this
their
joyning
to
the
Lord
by
faith
and
obedience
,
v.
7.
And
therefore
it
is
not
the
same
,
but
a
disti●ct
thing
from
it
;
the
one
being
promised
as
a
reward
and
blessing
upon
the
other
.
Secondly
,
The
Lord
promiseth
that
he
will
make
them
members
of
his
Church
:
Them
will
I
bring
to
my
holy
mountaine
,
and
make
them
joyfull
in
my
house
of
Prayer
.
Thirdly
,
That
among
other
things
requisite
to
make
them
members
,
this
was
one
,
viz.
the
taking
hold
of
that
Covenant
which
was
between
the
Church
of
Israel
and
God
,
v.
6.
So
that
hence
we
may
gather
,
that
men
may
be
members
of
Christ
,
joyned
to
the
Lord
by
faith
and
love
,
and
yet
for
the
present
not
be
members
of
the
visible
Church
:
And
that
when
God
is
so
gracious
to
true
beleevers
,
as
to
make
them
members
of
his
visible
Church
,
it
is
requisite
that
they
joyne
in
Covenant
before
.
But
might
not
faith
in
Christ
,
beleeving
in
heart
on
the
God
of
Israel
,
be
all
the
taking
hold
of
the
Covenant
that
is
here
meant
.
Not
so
,
but
over
and
above
that
,
here
is
also
meant
their
open
profession
of
their
Faith
in
the
God
of
Israel
,
and
open
binding
of
themselves
by
Covenant
to
all
such
duties
of
faith
and
obedience
,
as
God
required
of
the
Church
of
Israel
,
and
the
members
thereof
.
Now
distinctly
take
the
Answer
to
this
Objection
in
three
or
foure
particular
Propositions
.
First
,
There
was
a
Covenant
between
the
Church
of
Israel
and
God
,
Exod.
19.
5
,
6
,
7
,
8.
Ezek
16.
8.
Deut.
29.
10.
&c.
Secondly
,
This
Covenant
was
mutuall
;
not
onely
a
promise
on
Gods
part
to
be
their
God
,
and
to
take
them
for
his
people
,
but
also
reciprocally
on
their
part
to
give
up
themselves
unto
God
to
be
his
people
,
and
to
doe
the
dutie
of
people
to
their
God
;
The
Covenant
is
not
meerely
to
receive
from
God
,
and
promise
nothing
back
againe
to
him
;
nor
doth
God
binde
himselfe
therein
,
and
leave
men
at
libertie
,
but
it
is
mutuall
on
both
parts
,
as
these
Scriptures
declare
;
Gen.
17.
1.
Exod.
19.
7.
8.
Deut.
5.
27.
&
6.
16
,
17.
Hos.
2.
23.
&
Zach.
13.
9.
Thirdly
,
Hereupon
it
followes
,
that
if
men
had
not
promised
,
and
also
performed
,
in
some
measure
of
truth
,
the
duties
of
Faith
and
obedience
unto
God
,
they
had
not
taken
hold
of
the
Covenant
,
but
had
discovenanted
themselves
,
notwithstanding
all
the
promises
of
God
unto
their
Fathers
or
others
.
Thus
though
God
promised
Abraham
to
be
a
God
to
him
,
and
to
his
seede
in
their
generations
,
Gen.
17.
7.
yet
the
Ishma●lites
and
Edomites
descending
from
Abraham
,
were
discovenanted
by
not
promising
nor
performing
those
duties
of
Faith
and
obedience
,
which
God
required
on
the
peoples
part
:
when
a
Covenant
containes
promises
on
Gods
part
,
and
duties
also
on
mans
,
he
doth
not
take
hold
of
the
Covenant
that
takes
one
part
,
and
leaves
another
.
Fourthly
,
To
beleeve
what
God
promised
in
the
Covenant
for
his
part
,
and
to
promise
in
a
private
way
the
duties
of
obedience
on
mans
part
,
was
not
sufficient
to
make
these
strangers
members
of
the
Church
,
but
they
must
doe
it
openly
and
in
the
view
of
the
Church
,
else
the
Church
could
have
had
no
warrant
to
have
admitted
such
into
their
Fellowship
,
if
their
faith
and
obedience
had
not
been
visibly
professed
,
Exod.
12.
43.
48
2
Chron.
23.
19.
And
in
as
much
as
the
Covenant
was
mutuall
,
when
these
strangers
did
manifest
their
taking
hold
of
the
Covenant
,
they
manifested
and
professed
both
Faith
and
obedience
,
both
that
they
beleeved
what
God
promised
,
and
that
they
would
be
obedient
to
what
he
required
;
If
any
shou●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
tha●
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
volun●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
English●Congregations
or
Churches
,
no
more
then
the
English
are
of
theirs
,
and
yet
they
dwell
promiscuously
together
in
the
same
S●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
Sa●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
wo●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
,
tha●●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
fu●ler
satisfaction
,
if
it
be
the
will
of
God
.
Church-Covenant
is
a
Terme
that
is
not
found
in
S●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
●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
man
can
say
that
entring
into
the
same
the
second
time
,
or
a
third
,
or
a
fourth
,
doth
disanull
the
first
,
or
cast
dispa●agement
upon
the
same
.
The
covenant
of
works
given
to
Adam
was
not
blamed
or
saulted
,
because
it
was
renewed
in
Sinai
The
Covenant
of
Grace
was
first
given
to
Adam
in
Paradise
after
his
fall
,
afterward
to
Abraham
,
then
to
the
people
of
Israel
under
types
and
shadows
;
And
againe
after
the
coming
of
Christ
in
the
flesh
;
yet
none
of
these
doth
disanull
the
former
,
or
argue
the
same
to
be
●aulty
;
and
the
reason
is
,
because
it
is
still
the
same
Covenant
though
renewed
upon
new
occasions
;
and
in
some
particulars
in
some
other
manner
.
And
the
like
we
say
concerning
Church-Covenant
,
or
the
Covenant
which
a
man
makes
when
he
enters
into
the
Church
,
viz.
that
it
is
not
another
Covenant
contrary
to
the
Covenant
of
Grace
,
which
every
beleever
is
brought
into
at
his
first
conversion
,
but
an
open
profession
of
a
mans
subjection
to
that
very
Covenant
,
specially
in
the
things
which
concerne
Church
estate
,
into
which
estate
the
man
is
now
entring
.
It
is
not
lawfull
to
make
such
a
Covenant
as
the
Church-Covenant
,
because
it
is
not
in
our
power
to
keep
it
,
and
we
do
not
know
whether
God
will
give
us
power
.
This
ground
is
very
true
,
that
no
man
hath
power
of
himselfe
to
any
thing
that
good
is
,
but
all
a
mans
power
and
abilitie
must
come
of
God
through
Ch●ist
,
2.
Cor.
3.
5.
Phil.
2.
13.
Ioh.
15.
5.
But
the
in●erence
is
not
good
,
that
therefore
it
should
be
unlawfull
to
ento
into
Church-Covenant
:
for
1.
By
the
same
reason
,
all
promises
are
unlawfull
,
and
all
covenants
whatsoever
;
as
the
covenant
of
marriage
,
the
covenant
of
service
,
yea
and
the
personall
covenant
o●
Grace
,
when
a
particular
soule
promiseth
faith
and
new
obedience
;
for
there
is
none
of
these
,
no
not
the
covenant
of
Marriage
,
which
a
man
is
able
of
himself
to
keep
,
as
the
adultery
of
David
and
Bathsheba
,
among
others
,
doth
plainly
prove
.
2.
God
hath
promised
to
give
power
to
them
that
in
self-deniall
seek
it
of
him
,
and
trust
to
his
promise
for
it
.
Ezek.
36.
27.
Ier.
31.
33.
Rom.
6.
14.
Ier.
32.
40.
The
true
inference
therefore
from
this
ground
,
from
mans
disabilitie
to
performe
were
this
,
that
therefore
a
man
should
not
enter
into
Church
Covenant
in
his
owne
strength
,
for
that
was
Peters
fault
in
promising
not
to
deny
Christ
,
but
to
die
with
him
rather
:
but
Church-Covenant
,
as
also
all
other
promises
,
should
be
entred
into
,
in
an
humble
looking
up
to
Christ
Jesus
for
help
and
assistance
to
performe
.
Thou
therefore
my
sonne
,
be
strong
in
the
grace
that
is
in
Christ
Iesus
,
2.
Tim.
2.
1.
God
disalloweth
covenants
of
mans
making
(
and
so
our
Church-Covenant
)
in
those
words
,
But
not
by
thy
Covenant
.
Ezek.
16.
61.
God
doth
not
reprove
them
there
for
making
Covenant
,
for
then
he
were
contrary
to
himselfe
,
who
elsewhere
called
them
to
do
it
,
Exod.
29.
Deut.
29.
and
commended
them
for
it
,
Psal.
50.
5.
Yea
and
in
that
very
place
of
Ezek.
16.
acknowledgeth
a
Covenant
betweene
him
and
them
,
Ver.
60.
62.
But
the
meaning
is
,
he
would
do
them
good
,
but
not
for
their
good
keeping
the
Covenant
of
works
,
for
they
had
very
sinfully
broken
it
,
ver.
59.
but
even
as
he
saith
elsewhere
,
not
for
their
sakes
,
or
for
their
righteousnesse
,
Ezek.
36.
32.
Deut.
9.
4
,
5
,
6.
But
what
force
is
there
in
this
arguing
,
viz.
If
God
will
do
us
good
,
but
not
for
our
good
keeping
the
covenant
of
works
,
then
it
is
not
lawfull
to
promise
obedience
to
the
covenant
of
Grace
,
in
such
things
as
concerne
Church
estate
;
All
men
may
easily
see
that
here
is
a
plaine
non
sequitur
.
This
entring
into
Covenant
may
keep
out
many
good
men
from
joyning
to
the
Churches
,
because
they
are
not
satisfied
about
it
:
and
therefore
it
is
better
laid
aside
.
It
is
not
impossible
,
but
good
men
may
for
a
time
be
unsatisfied
about
it
,
till
they
understand
the
nature
and
use
of
it
,
and
yet
the
thing
be
warrantable
enough
for
all
that
in
the
sight
of
God
;
the
Tribes
were
troubled
at
the
Altar
set
up
upon
the
banks
of
Jordan
by
the
two
Tribes
and
an
halfe
,
till
they
understood
the
intent
and
use
of
it
,
and
for
what
purpose
it
was
erected
:
and
then
they
were
satisfied
.
Iosh.
22.
And
the
same
may
be
said
of
Peters
eating
with
the
Gentiles
,
which
at
the
first
was
very
offensive
to
them
of
the
circumcision
,
till
they
understood
what
Peter
had
to
say
for
his
defence
therein
,
and
then
they
rested
well
satisfied
,
Act.
11.
But
if
men
understand
what
the
Church-Covenant
is
,
there
is
no
reason
that
good
men
should
be
troubled
at
it
;
it
being
nothing
else
but
a
promise
of
obedience
unto
the
Gospel
of
Christ
,
or
of
such
duties
as
the
Gospel
requireth
of
all
Christians
in
Church-estate
:
For
,
will
good
men
refuse
to
obey
the
Gospel
,
or
submit
to
the
ordinances
of
Christ
?
or
will
they
refuse
to
professe
and
promise
so
much
?
If
a
man
understand
what
it
is
,
and
what
we
meane
by
it
,
and
yet
refuse
to
enter
into
it
when
he
hath
opportunitie
thereto
,
such
refusing
is
no
part
of
his
goodnesse
,
but
is
to
be
reckoned
amongst
his
corruptions
;
It
is
ignorance
at
the
best
,
and
if
not
so
,
then
it
may
be
perversenesse
of
will
,
or
some
want
of
will
to
performe
obedience
to
the
Gospel
.
And
surely
there
is
smal
hope
that
such
would
yeeld
subjection
and
obedience
to
the
Gospel
,
who
do
refuse
to
professe
or
promise
it
.
But
the
Scripture
,
Act.
2.
41.
tels
of
joyning
to
the
Church
without
any
Covenant
.
For
it
was
not
possible
that
3000.
should
enter
into
covenant
in
one
day
.
Two
things
may
be
said
in
Answer
to
this
Objection
.
First
,
that
3000.
were
not
so
many
,
but
that
joyning
in
Covenant
might
easily
be
done
by
them
all
,
in
one
day
.
For
,
1.
it
was
at
Penticost
,
at
which
time
of
the
yeer
the
dayes
were
at
the
longest
:
And
,
2.
the
Scripture
tels
us
,
that
David
made
a
Covenant
with
all
the
Tribes
of
Israel
in
one
day
,
2.
Sam.
5
1
,
2
,
3.
The
Articles
of
the
covenant
betweene
David
and
the
Tribes
,
and
so
betweene
this
3000.
and
the
Lord
might
be
openly
declared
,
and
they
both
the
one
and
the
other
might
by
some
signe
or
other
,
expresse
their
consent
thereunto
in
one
day
.
Secondly
,
as
joyning
in
Covenant
is
a
thing
that
might
be
done
,
so
it
is
more
then
probable
that
indeed
it
was
done
,
by
those
3000.
soules
.
For
it
is
said
,
ver.
41
that
they
gladly
received
the
word
,
that
is
,
they
openly
professed
that
they
did
with
all
their
hearts
receive
it
,
for
this
receiving
of
the
Word
is
noted
as
a
condition
,
upon
which
they
were
admitted
to
baptisme
,
and
therefore
it
was
not
onely
an
inward
receiving
of
it
in
their
hearts
,
but
also
an
open
professing
that
they
did
receive
it
;
for
an
inward
receiving
of
it
in
their
hearts
,
without
an
open
professing
thereof
outwardly
,
would
not
have
been
sufficient
for
the
admitting
of
them
unto
Bapti●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
spe●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.
Ez●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
Coven●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
Apost●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
,
no●
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
not●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
ag●eement
,
consent
,
or
covenant
.
Furthermore
,
when
the
Apostle
writ●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
needl●sse
.
This
is
answered
in
the
Answer
to
the
fourth
of
the
32.
Questions
,
where
it
is
shewed
at
large
that
Baptisme
●s
a
seale
of
the
covenan●
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
.
Fi●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
en●ring
into
Covenant
.
Cons●etum
est
,
saith
he
,
ut
qui
per
aetate●i●que
Doctrinâ
Catecheticâ
profectum
ad
sacram
Coenam
primum
a
〈◊〉
,
fidei
confessionem
coram
totâ
Ecclesiâ
publice
edant
p●r
parentes
aut
qui
parentum
l●co
sunt
,
jussû
ministri
,
in
Ecclesiae
〈◊〉
producti
:
quò●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
Z●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
extra●eis
,
imò
quibuscunque
recipiendis
qui
ad
habitandum
alicubi
con●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
contr●
adferatur
,
admittitur
quidem
,
sed
non
nisi
solerni
pactione
cum
Deo
&
cum
E●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
forme●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
imp●●cite
and
not
so
plaine
as
were
to
be
desired
;
(
and
what
is
amis●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
Park●r
,
Polit.
Eccl●s
.
lib
3.
cap.
16
§
1.
pag.
167.
Non
ab●st
ea
realis
&
substantialis
(
quanquam
mag
is
quàm
par
erat
implicita
)
coitio
in
foedus
,
●aque
voluntaria
professio
fidei
substantialis
:
quâ
(
Deo
gratia
)
essentiam
Ecclesiae
idque
visibilis
hacusque
sar●am
tectam
in
Angli●
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
we●e
many
Christian
Churches
in
England
in
the
Apostles
time
,
or
within
a
while
after
,
as
M●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
Arima●hea
was
sent
of
Philip
the
Aposti●
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
Nic●phorus
,
that
Simon
Zelotes
did
spread
the
Gospel
to
the
West
Ocean
,
and
brought
the
same
into
the
Iles
of
Britaine
:
and
sund●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
wil●ully
breake
Covenant
and
reject
the
offers
of
the
Gospel
through
obstinacy
,
which
we
perswade
our selves
they
are
not
come
unto
:
and
consequently
the
Covenant
remaines
which
hath
preserved
the
essence
of
Churches
to
this
day
;
though
the
mixture
of
manifold
corruptions
,
have
made
the
Covenant
more
implicite
then
were
mee●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
●reenesse
of
mens
joyning
in
Church-Communion
,
because
one
dut●e
cannot
oppose
nor
contradict
another
.
And
suppose
that
this
course
of
the
Magistrate
shou●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
Morde●ay
and
Hesth●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
Idolat●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
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
Tr●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
.
●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
conju●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
P●lit
.
Ecclesiastica
.
And
yet
in
the
same
place
,
and
likewise
lib
1.
c●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
●
.
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
In●erence
from
this
ground
,
that
therefore
Church-Covenant
should
not
be
received
,
because
it
is
pleaded
for
and
pract●●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
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
per●i●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
perso●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
mo●e
at
the
last
,
then
at
the
first
,
Revel.
2.
19.
Sure
it
is
,
the
Apostle
tells
the
Corin●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
the●●
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
.
Notes, typically marginal, from the original text
Notes for div A50245e-190
Object
.
1.
Answer
.
Object
.
2
Answer
.
Object
.
3
Answer
.
Object
.
4.
Answer
.
Argu.
2.
Object
.
1.
Answer
.
Obj.
2.
Answ.
Obj.
●
.
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.
Obj●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
understād
those
of
the
rige●
Separation
.
Reply
.
Answ.
Obje
.
13.
Answ.
Reply
.
Answ.