Narration of Some Church Courses, Chapter 4
CHAP. IIII.
Of the Forme of the true viſible Church.
1. THey hold the Forme of a true viſible Church of Chriſt is that which they call theuThis point of church covenant is worthy of deepe conſideration, for it will touch the free-hold (not onelyonly of our Engliſh Churches, but alſo) of all the Churches in the world, if this be the rule to try all Churches by. Church-Covenant, whereby all the members of the Societie are united to Chriſt and one to another, which therefore they count abſolutely neceſſarie, eſſentiall and conſtitutive to and of the true Church. Diſcourſe of Cov. p. 5-15. Anſ. to 32. q. p. 9, 39. Apol. p. 6, 9, 17, 19, 20, 21, 24, 25, 38, 39. Cott. cat. p. 4.
Without this no true Church, nor true Church members, but all are harlots and concubines. Apol. p. 20, 24. Diſcourſe of Cov. p. 14, 18, 19, 20, 21, 24.
Without it all men are without the Church, (for which they uſually cite 1 Cor. 5.12.) and uncapable of any Church priviledge, Apol. p. 6, 11, 13, 19, 20, 24, 25, 27, 38, 39, 42. Diſcourſe of Cov. p. 17, 22, 28. Anſ. to 32. q. p. 11, 21, 24, 38. Anſ. to 9. Poſ. p. 69.
So the Separatiſts. Rob. juſtif. p. 75, 79, 56, 81, 82, 85, 86, 110, 210, 207, 231, 257, 351.
2. No other tye, nor all others imaginable without this, they conceive are not ſufficient to knit men together into one Church, nor is there any other way of admiſſion into the Church but by this. Not viſible profeſſion and practiſe of truth and holineſſe (though never ſo compleat and ſincere.) Therefore they ſay*A ſtrange, yet bold, aſſertion, ſpoken without proofe of Scripture, conſent of other Authours, or good ſhew of reaſon, Melchizedek was a Prieſt, and therefore prayed, preached, and offered ſacrifice, but did he this by himſelfe, and for himſelfe alone? Can there be a Prieſt by office, without a people? Job and Melchiſedek (with others ſuch eminently Godly) were yet no members of the viſible Church, becauſe not within this Church covenant. Anſ. to 9. Poſ. p. 66. Diſcourſe of Cov. p. 14. Anſ. to 32. q. p. 28, 37. NorxRobinſ. juſtif. p. 230, ſaith, 'its an Anabaptillicall errour to hold that Baptiſme conſtitutes the viſible Church: I ſuppoſe his ſenſe is the ſame with theirs, when they ſay that Baptiſme admits not into the viſible Church; The contrary whereunto, I conceive, is neither Popiſh nor Anabapt. but may well paſſe for Orthodoxe (as uſually it doth amongſt Divines) it we doe but diſtinguiſh between admiſſion into the Ch. reall and formall, between the ſubſtance of the thing and the ceremonie, or formalitie thereof. The ſubſtance and reall admiſſion indeed uſually goes before Bap…. For infants of parents within the Church, are born within the Church, and ſo really within it before they be haptized. And beleevers of age, making open profeſſion of their faith and repentance, are ipſo facto made members of the viſible church by their viſible profeſſion. But the formall admiſſion of both in the ſolemne performance of it, is both acted and ſealed at once in Baptiſme, which is (as it were) a Chriſtians formall matriculation or inrollment amongſt the members of the viſible Church. It this be not ſo, then let them tell me what and when is the formall admiſſion of infants into the viſible Church, or are they never formally admitted untill they come to age? Baptiſme. Anſ. to 32. q. 12. Nor cohabitation. Diſcourſe of Cov. p. 14, 20. Nor voluntary and uſuall frequenting the ſame place of worſhip, ſubjecting a mans ſelfe to the ſame officers and lawes of government, nor joyning himſelfe in all holy fellowſhip both publike and private with the ſame ſocietie. Diſcourſe of Cov. p. 21. Nor the law of the land made by the Magiſtrates authoritie, with our own implicite conſent in Parliament, appointing that all Profeſſours of Religion that ſit down within ſuch and ſuch precincts, ſhall be of ſuch a Societie or Church. Apol. p. 14. Nor all theſe together without the Church covenant, which only is ſufficient to doe it. Anſ. to 32. q. p. 24. Diſcourſe of Cov. p. 5, 14, 18-21, 24, 25. Apol. p. 19, 24.
3. This covenant they hold to be diſtinct from theyWere the queſtion only of the Covenant of Grace to be either entred into, or renewed again and again at the conſtitution or reſtitution of Churches, the matter were ſoon at an end; that would be eaſily granted to be neceſſary, yea, eſſentiall: And ſuch only were all the Scripture Covenants, which are uſually cited by them to prove their Church covenant. But that will not ſerve their turn. 2. Or were it of a covenant between the officers and their people, I conceive, there would be no ſtrife, this being tacitely implyed in their mutuall choice each of other. You ſhall be our paſtour, &c. and we will be your people; Provided 1. it be not obtruded as eſſentiall, or abſolutely neceſſary to have it expreſſe. 2. that it be underſtood with a ſalvo jure, not onelyonly to that particular church and members, nor only to that particular officer, but alſo to all other Churches, who have a common intereſt each in other, for the good of all, moſt of all to God himſelfe. 3. Yea, if it were of a covenant between the church and her members, and each member with another of remaining together as a fixed ſociety, till death (without extraordinary impediment) as a thing in it ſelfe arbitrary and occiſionall only, upon ſome particular reaſons calling for it. I ſpeake what I thinke, This alſo would not be denyed. 4. Or (which is all that can with any colour of reaſon be defined) if it were of an eccleſiaſticall conſtitution only, binding the members to the Diſcipline and Covernment of ſuch a church (during mens convenient abode with it) as a thing expedient only for the better being and better governing of the church, I ſay, an Eccleſiaſticall conſtitution, conſonant to generall Rules of Scripture, though not preciſely commanded therein: And which may therefore be intended, temitted, or altered pro re natâ, according to the generall Rules of Scripture at the Churches diſcretion; Such as are the covenants or promiſes required of the members of the Dutch and French Churcher; There would not have been many adverſaries. But when an expreſſe vocall covenant is held forth, and with all eagerneſſe preſſed on us, and on all churches as a Divine Ordinance particularly commanded in Scripture, abſolutely neceſſary, eſſentiall and conſtitutive to a true church; without which there is no true church, but all ſocieties are whores and concubines, and without which there is no right unto, nor orderly participation of any Church dutie or ordinance: And this ſo obligatory that it is piaculum to remove from that ſocietie, with which one is in covenant, without their generall conſent, ſought at leaſt (as after is ſhewed.) And not only ſo, but alſo letters are ſent over with ſtrong lines, to diſſwade our people from living any longer in the way they have done, out of Church order, becauſe out of church covenant. Sermons are likewiſe preached, bookes printed, and private diſcourſes made, and in all theſe arguments artificially uſed, and poſſionately and perſwaſively urged, yea, the Scriptures themſelves forced to ſpeake for their Church covenant as a Divine Ordinance, &c. I ſay, when it is thus held forth and urged on us, no marvell if it be not entertained without much agitation, yea, if it meet with much oppoſition, and that amongſt the godly and learned both perſons and Churches. Covenant of Grace; ſo, as that many which are within the Covenant of Grace (i.e. effectually, yea, and viſibly called too) are not within the Church Covenant, and ſo not within the viſible Church, as Job, Melchizedek, &c. of whom before. And again, many are within the Church covenant, and ſo within the viſible Church, that are not within the Covenant of Grace, as hypocrites in the Church. Apol. p. 5, 6, 14 Diſcourſe of Cov. p. 3.16.
4. Yet ſometimes they tell us, it is not diſtinct altogether, or in ſubſtance, but in ſome reſpects onelyonly, as a part from the whole, this being a branch of that. Diſcourſe of Cov. p. 3, 7, 8, 12, 26, 28. Apol. p. 8, 31, 43. A voluntary profeſſion ofzIf this Church covenant be but the covenant of Grace, then ſurely we have it, and renew it daily, in Baptiſme, at the Lords Table, on our ſolemn Faſts, &c. why call they then ſo eagerly for that we have, as if we wanted it? 2. If it be but the Covenant of Grace, what abſolute neceſſity can there be of repeating and renewing it expreſſely, and reciprocally, at every admiſſion of a new member? ſubjection thereunto. Apol. p. 22, 24. Diſcourſe of Cov. p. 18. eſpecially to that part thereof which concernes ChurchaIf it be a covenant of Church duties only, and to this ſociety only, what needs a repetition of the whole covenant of Grace, at leaſt as eſſentiall to this covenant, and to Church conſtitution, and to Church memberſhip, more then to a marriage covenant, or any other holy covenant? It may be done at a wedding; true, but to make it eſſentiall to it, would marre many a lawfull marriage. Nor can it be judged eſſentiall that the particulars of the covenant of Grace, ſo farre as they concerne church duties ſhould be (and that ſo oft) repeated. If two parties intending to marry each other, ſhould doe it in this generall forme only (or the like) he ſaying to her, Ile be thy husband; and ſhe to him, Ile be thy wife, if there were no defect in the covenant, or otherwiſe; but want of mentioning the mutuall duties that by Gods law belong to married perſons, I beleeve that would never make it null: nor would that their covenant the leſſe bind them to ſuch mutuall duties, becauſe the particulars were not expreſt in the covenant at the marriage-making. fellowſhip, and Church duties. Diſcourſe of Cov. p. 4, 7, 8, 26. Anſ. to 9. Poſ. p. 75. with application to this particular ChurchbAs this covenant is deſtructive to our Churches, ſo is it apt to cauſe ſchiſmes and ſeparations of one Church from another even amongſt themſelves. Its a partition wall (as one cals it) built up to hinder that communion that ought to be among Churches, and that care that one Church and member ought to have of another. Here being ſo ſtrict a tye to the duties belonging to our own Church, and the members thereof, but not a word of any dutie to be performed to other Churches, or their members. So that if a member of the ſame Church with my ſelfe want watching, counſell, reproofe, &c. my covenant binds me to performe accordingly. But if one of another Church doe need as much, and I have fit opportunitie, &c. yet by this covenant I have nothing to doe with him, he is without to me, 1 Cor. 5.12. onelyonly, to which one is now to be joyned by this covenant. Diſcourſe of Cov. p. 10, 15, 28. Anſ. to 9. Poſ. p. 75.
5. And this covenant is made by every member, both with God, and the Church, and by the Church alſo backe againe with every member. Diſcourſe of Cov. p. 4, 10, 12. J.W. anſ. to 10. quest. R.M. to W.R.
6. And thus they define it.cAll the middle part of this definition explaines the matter of a true Church: Of which in the former Chapter: onelyonly the beginning and end doe ſhew the nature of the Covenant (which they call the Forme) of which here in this Chapter. 'Its a ſolemne and publike Promiſe before the Lord and his people, whereby a companie of Chriſtians called (by the power and merciemercy of God) to the fellowſhip of Chriſt, and (by his providence) to dwell together, and (by his Grace) to love and cleave together in the unitie of faith and brotherly love, and deſirous to partake (according to the will of God) in all the holy Ordinances of God together in one Congregation, doe bind themſelves to the Lord to walke in all ſuchdThe words are good and faire; but he that takes this covenant had need to conſider that in the ſenſe of them that give it, The waies of God, are their wayes of Church conſtitution, and popular Government, which if he be not upon good ground ſatisfied that they are indeed the wayes of God, then how can he ſafely ingage himſelfe to them by this covenant, and that not only to be a patient, to tolerate what he cannot mend, but even to act with them alſo in the ſame? Our brethren conceive that a Miniſter in ſwearing canonicall obedience, in omnibus licitis & honeſtis, to a Biſhop, did thereby juſtifie Epiſcopacie; And doe not by the ſame reaſon, all that take this covenant juſtifie popularitie and independencie. wayes of holy worſhip to him, and of edification one towards another, as God himſelfe hath required in his word of every Church of Chriſt and the members thereof. Apol. p. 5. Diſcourſe of Cov. p. 3. Apol. p. 5.
7. The properties hereof: 1. It is ſacred not civill. Diſcourſe of Cov. p. 3, 4. 2. It muſt be publike before all the Church. Diſcourſe of Cov. p. 4, 17, R.M. to W.R. 3. Vocall and expreſſe. J.W. anſ. to 10. queſt. Apol. p. 45. 4. So firmely binding, as that it cannot be looſed without the conſent of the Church. Of which ſee more after.
8. After all this rigourous exacting of this Covenant, ſometimes they mollifie the matter, and tell us, That aneIf ſo little wil ſerve, what need ſuch outcries for more, and the truth of all Churches to be queſtioned, ſuch ſharpe contentions amongſt brethren to be raiſed, and ſad ſeparations of one Church and Chriſtian from another to be made about and for want of an expreſſ covenant as eſſentiall and abſolutely neceſſary to Church eſtate? agreement or conſent to be members of this or that ſocietie, and to walk with them in Church fellowſhip will ſerve and is equivalent. Apol. p. 32, 44. Diſcourſe of Cov. p. 21, 22, 23. T.G. to J.G. And ſometimes in ſtead of exacting this covenant, they onelyonly inquire what is mens intention, whether they intend to doe ſo or no, and if they intend it, that ſufficeth. Mr W. to Mr P. And as for us, they ſometimes acknowledge, that ourconſent to the law of the land made by King and Parliament, appointing that all ſuch as ſit down within ſuch precincts, ſhall be of this or that Pariſh or Church, is an implicite covenant. Apol. p. 14. and ſometimes that our promiſe to beleeve & walk according to our Articles of Religion is ſufficient. Diſcourſe of Cov. p. 40.
9. This Covenant amongſt them, though for ſubſtance of matter it be all one, in all their Churches, yet in forme of words it is divers in divers Churches, but in the ſame Church it is ever in one and the ſamefHere we have a ſet forme of holy Covenant in the Church, (a principall part of worſhip) invented by one or more men (perhaps of a former age) and impoſed upon others, even as many as ſhall enter into that Church, read alſo upon a book; And what is this better or more lawfull then ſuch a ſet forme of Prayer, eſpecially ſince this covenant is impoſed as an Ordinance of God, and abſolutely neceſtarie, ſo as no book prayer is, And ſeeing the matter is confeſt to be all one in all Churches, why may not the forme alſo be lawfully all one by mutuall agreement; And if one forme of covenant be lawfull for all the Churches conſociated? why not one forme of Leitourgy, or Directorie for worſhip alſo? Forme of words, as well as matter, and therefore put in writing, and when any one is admitted it is then read, either by the party himſelfe that is admitted, or elſe unto him by ſome other man, whereunto he is to give his aſſent. R.M. to W.R. Apol. p. 5.
10. One or two of their formes I will here inſert, that the Reader may the better by example take up their ſenſe touching this Covenant.
1. The Covenant of the Engliſh Church at Roterdame (as is reported to us) renewed when Mr H.P. was made their Paſtour, was to this effect.
WE whoſe names are here-under written, having a long time found by ſad experience how uncomfortable it is to walk in a diſordered and unſetled condition, &c. 1. gAll things in theſe two formes, in a fait conſtruction, are very good, but ſome things are ſubject to an harſh conſtruction: as, where they promiſe to ſubmit to Chriſtian Diſcipline without murmuring, i.e. as ſome would thinke without complaining: But what if he receive wrong, may he not orderly complain either to his owne Church, or to the neighbour Churches for redreſſe? Eſpecially that clauſe ſeemes to be of a very large extent, where they promiſe to be ready to take their Churches advice for themſelves and theirs, as occaſion ſhall be preſented: which will reach (if extended to the utmoſt) not only to reſtrain their libertie of removall from that Church, without their conſent (which yet were too much) but alſo in other things, as in marrying a mans daughter, changing a mans ſervant, taking a journey, making a bargain, &c. 2. Here are many good duties promiſed, and ſins proteſted againſt, but the moſt of them are common to all men, at leaſt to all Chriſtians (not to Church-members only.) But by the ſame reaſon that its needfull and uſefull to expreſſe theſe particulars, 'its needfull and uſefull to expreſſe many more: as they proteſt againſt oppreſſion, idleneſſe and earthly cares, may they not as juſtly adde non-payment of debts, waſtfulneſſe by pride, apparell, and riot in wines, and the like? 3. The former covenant mentions little or nothing of that for which the Church-covenant is ſo preſſed as eſſentiall, &c. viz. Church-fellowſhip in Church-duties with approptiation to this particular Church: And may be as ſit at a wedding as at the conſtitution of a viſible Church, for ought I know. 4. The latter tyes ſtrictly to duties to their own Church, but no word of watching over, admoniſhing, comforting, releeving the members of other Churches, or Chriſtians that are no members. Charitie, they ſay, begins at home, but it ſhould not ſtay there. It ſeekes not its own things only, but alſo the good of its neighbour, of as many as poſſibly it can.Doe renue our Covenant in Baptiſme, and avouch God to be our God. 2. We reſolve to cleave to the true and pure worſhip of God, oppoſing to our power all falſe wayes. 3. We will not allow our ſelves in any known ſin, but will renounce it, ſo ſoon as it is manifested from Gods Word ſo to be: the Lord lending us power. 4. We reſolve to carry our ſelves in our ſeverall places of government and obedience with all good conſcience, knowing we must give an account to God. 5. We will labour for further growth in grace, by hearing, reading, prayer, meditation, and all other wayes we can. 6. We meane not to over-burthen our hearts with earthly cares, which are the bane of all holy duties, the breach of the Sabbath, and the other Commandements. 7. We will willingly and meekly ſubmit to Chriſtian Diſcipline, without murmuring, and ſhall labour ſo to continue, and will endevour to be more forward, zealous, faithfull, loving and wiſe in admoniſhing others. 8. We will labour by all our abilities for the furtherance of the Gospell as occaſion ſhall be offered to us. 9. We promiſe to have our children, ſervants, and all our charge taught the wayes of God. 10. We will ſtrive to give no offence to our brethren by cenſuring them raſhly by ſuspitions, evill ſpeakings, or any other way. 11. Laſtly, we doe protest not onelyonly againſt open and ſcandalous ſins, as drunkenneſſe, ſwearing, &c. but alſo againſt evill companie, and all appearance of evill to the utmost of our power.
Per me F.H.
2. The Covenant of the Church of Chriſt at Salem was renewed to this effect.
WE whoſe names are here-under written,5. We have in the latter a particular promiſe, not to be forward in ſpeaking in publike, or ſcrupling: By which it appeares that they are allowed (when called) publikely both to ſpeake (that is as I underſtand it, to prophecie) and to ſcruple (that is, to propound queſtions, make objections, &c.) elſe what need a law to reſtrain them from doing it uncalled? And if it were not for ſome ſuch law to reſtrain them, there muſt needs be much conſuſion where each member hath equall power, if he had equal liberty to exerciſe that power when he pleaſed. But what differs this law (in force) from an Eccleſiaſticall Canon? but that Canons are now grown out of requeſt, that Church Covenants may bee the better cryed up. members of the preſent Church of Chriſt at Salem, &c. ſolemnly in the preſence of God, &c. renew that Church Covenant which we find this Church bound unto at their firſt beginning, viz. We covenant with the Lord, and one with another, and do binde our ſelves in the preſence of God to walk together in all the wayes of God, according as he is pleaſed to reveale himſelfe to us in his Word. And doe more explicitely in the fear of the Lord profeſſe and proteſt to walk as followeth. 1. We avow the Lord to be our God, and our ſolves his people, in the truth and ſimplicitie of our ſpirits. 2. We give up our ſelves to the Lord Jeſus Chriſt, and the word of his Grace, for the teaching, ſanctifying, and ruling of us in matters of worſhip and converſation, reſolving to cleave to him alone for life and glorie, and oppoſe all contrary wayes, canons and conſtitutions of men in his worſhip. 3. We promiſe to walk with our brethren and ſiſters in this Congregation with all watchfulneſſe, and tenderneſſe, avoiding all jealouſies, ſuſpitions, backbitings, cenſurings, provokings, ſecret riſings of ſpirit againſt them, but in all offences to follow the rule of the Lord Jeſus, to bear and forbear, give and forgive, as he hath taught us. 4. In publike or private we will willingly do nothing to the offence of our Church, but will be ready to take advice for our ſelves and ours, as occaſion ſhall be preſented. 5. We will not in the Congregation be forward either to ſhew our own gifts or parts in ſpeaking, or ſcrupling, or there to diſcover the failings of our brethren or ſiſters,6. In this latter alſo here is a ſtrict tye or bond of walking together in Church-fellowſhip, and mutuall watchfulneſſe, one over another: But how can they do that, that live farre aſunder, and never ſee one another but at publike meetings? and ſome of them that live ſome thouſands of miles aſunder, and perhaps being Miniſters of Churches there, yet accept of fixed imployments, even the charge of ſoules here. How can theſe watch over one another? but attend an orderly call thereunto: knowing how much the Lord may be diſhonoured, &c. by our diſtempers, and weakneſſes in publike. 6. We binde our ſelves to ſtudie the advancement of the Goſpell in all truth and peace, both in regard of thoſe that are within and without, no way ſlighting our Siſter-churches, but uſing their counſell, as need ſhall be, not laying a ſtumbling block before any. 7. We hereby promiſe to carry our ſelves in all lawfull obedience to thoſe that are ſet over us in Church and Common-wealth, knowing how wel-pleaſing it will be to the Lord, &c. 8. We reſolve to approve our ſelves to the Lord in our particular callings, ſhunning idleneſſe as the bane of any ſtate, nor will we deal hardly or oppreſſingly with any. 9. We will alſo to our best abilities teach our children and ſervants the knowledge of the Lord, and his will, that they may ſerve him alſo.
O. H.
11. This Covenant (thus diſtinguiſhed from the Covenant of Grace) they hold to be that Covenant which ishHere is a piece or two of ſuch Divinitie as I never heard or read before: but uno abſurdo dato, mille ſequuntur. ſealed by the Sacraments, and for the ſealing and ratifying of which the Sacraments were principally ordained of God, and therefore to be adminiſtred only to ſuch as are firſt entred into this Covenant, as ſeales thereof. Apol. p. 15, 19, 31. Anſ. to 9. Poſ. p. 63, 66. And therefore, that ſuch perſons as (by their condition) cannot joyne in Church Covenant, nor live in Church fellowſhip with a ſet ſocietie, are not bound to partake in Sacraments. Apol. p. 39, 41.
See Robinſ. juſtif. p. 80, 110. Though I doe not find the Brownists ſo ſolicitouſly to diſtinguiſh between the Church covenant, and the covenant of Grace, as theſe our brethren doe.
12. Such as were admitted into their Churches infants by the covenant of their parents, are not yet permitted to receive the Lords Supper, when they come to yeares, untill they have firſt run through all the foreſaid courſe ofiWhat if upon examination they prove neither cōvincingly gracious, as wanting expected evidences, nor yet openly ſcandalous, as being over-powred with Gods ordinances, and good education and government? what ſhall become of them then, admitted as members to the Lords Supper they ſhall not be; and excommunicated, I trow, they cannot juſtly be; By this rule they muſt remain in a middle condition, neither of the Church, nor without the Church; And what warrant have we for this? publike and private examination, profeſſion of faith, declaration of the manner of their converſion, and perſonall, vocall, expreſſe entring into the ſame covenant, as others of yeares have before them done, and as if they had never been received members before. Anſ. to 32. q. p. 20, 21.