he owes to the Church from whence he departed as now being no fixed Member thereof Mr. H. 4 Arg. That society of men who may enjoy such priviledges spiritual into which none are admitted without the approbation of the whole that society must be in a special combination for such an act argueth a combined power which the whole hath and not any Member alone and that they cannot have but by their agreement But the Congregation is such They who have power to choose have power to reject their Officers who offer themselves to be Members Ans. If none may be admitted without the approbation of the whole Congregation then may no visible Saints Members of sister visible Churches be admitted to Church-ordinances Pastoral hearing seals rebukes comforts prayers in a Church-way but by some Covenant one or other made between the Church and these strangers that come to partake Let Scripture speak if communion of Saints be not here enough 2. This fell from a sleeping pen and what the conclusion is who can tell 'T is far from the question for the conclusion is Ergo the Members of the Congregation are combined Why not Valeat totum And the whole Church must admit the communicants the many thousands then ten or twelve thousand of Ierusalem must all be acquainted with the visible Saintship of each other yea women who have taken the Church-covenant as well as men then can none hear nor partake of Church-prayers and seals in another Congregation without the privity and conscience and consent of all the Members suppose they be ten thousand and without the consent of the whole now women are confederate Members as well as men Mr. H. Arg. 5. Christian affection makes not the Church for it is in such as never saw other Ans. It proves nothing they may be Members of the visible Catholick Church who never saw one another in the face Prov. 11. 15. Isa. 2. 1 2. 19. 25. Psa. 22. 27 c. 2. Cohabitation saith Mr. H. and meeting in one place makes not a Church for Turks may meet to hear the Word 1 Cor. 14. Ergo covenanting must be the formal of a Church Ans. 1. Divers other things are required to the essence of a visible Church as we shall hear 2. All is beside the question we dispute not now the essence of a Congregation CHAP. XXI Whether Mr. Hooker doth prove this Conclusion which Mr. R. never said nor wrote nor thought That Baptism gives formality or makes a Member of a visible Church Mr. H. If there be a Church and so Members before Baptism then Baptism cannot give formality for forma is causal and before formatum But the Church now considered as totum essentiale is before Baptism For Ministers are before Baptism else Baptism may be administred lawfully before by such as are not Rulers nor Pastors which is denied by Orthodox Divines and none can give a call to Ministers but onely a Church of believers Ans. It s a conclusion not ingenuously forged as if I made Baptism the specifick form of Membership visible he ought to have cited my words By Baptism I say we are received solemnly into the visible Church and Baptism is a seal of our entry into Christs visible Body as swearing to the colours entreth a Souldier a member to the Army and we teach not that Baptism constituteth the Church visible simply as the Church it s a seal of a visible profession I distinguish the simple being of a visible Member actu primo such are Infants born within the covenant visibly made to parents the promise is made to Church-members Gen. 17. 7. Acts 2. 39. from the solemn entry and admission into the visible Church 2. I distinguish between simple being of a Member and actual solemn communion or visible profession So speaks the renowned Assembly so Calvin Bucan Tilen Professors of Leyden Beza Ursine Trâ—lâ—atius Pet. Martyr Iunius Pareus Waleus it s a seal for our solemn admission and solemn ingraffing and adopting into the visible Church 1 Cor. 12. 13. For by one spirit we are baptized into one body c. 1. The conclusion is fancied and nothing against me who teach That Baptism is the door way and means of our solemn installing into actual communion with the visible teaching Ministerial Church which Arminians and Socinians deny Ergo must Baptism be before the Ministers 2. This fancied homogeneous Church visible of onely believers can be no politick Church and that in ordinary to Christs second coming which calleth Ministers for Ministers did baptize this Church then must the effect to wit called Ministers be before and that ordinarily the creating cause to wit the Church of believers who made them Ministers a dream If this homogeneous Church be a number of unbaptized believers and such Pagans they must be for Mr. H. saith They are a born Church before their fathers Baptizers then must unbaptized children a strange Church call and give Ministerial being and that ordinarily to their fathers and choose out of their own unbaptized body their own Pastors not yet baptized and who baptized these unbaptized not the unbaptized Church nor themselves Mr. H. I judge would deny both 3. As to that Whether the Church or the Ministery be first it is sure Adam and Evah as men were before the Word if any say They being created according to the Image of God were created a Church yet some priority there is of the subject before the concreated Law but sure they were not created a visibly professing Church and therefore the Word as preached in Paradise by the Lord the first Minister Gen. 3. 15 16. must be before Adam and Evah as a visibly professing Church For the seed is before the tree the means before the end the father before the childe and so some Ministery ordinary or extraordinary begetting there must be before the Church begotten Who baptized Iohn Baptist or if he was at all baptized is not much But that the Church in the ordinary way of Christ is before the baptizing and begetting Ministery is wilde Divinity Mr. H. If Baptism cannot be before a Ministerial Church nor a Ministerial Church before a Congregational Church which onely can call them to be Ministers then such a Church is much more before Baptism For before the coming of some godly zealous Christian and Scholar into a countrey where there are a company of Pagans converted they may joyn in Church-fellowship and call this man lawfully according to God to be their Minister therefore there is a Church before a Minister and so before Baptism Ans. 1. Mr. H. gives an extraordinary instance of his own devising without Scripture and of this he frames a fixed ordinary Rule May not converted Pagans which onely saith he can call Ministers call this Christian Scholar to be their Minister according to God No say we 1. God never did it nor is there any Scripture-proof for it 2. Why doth Mr. H. frame
and Gentile baptized unto one body 1 Cor. 12. 12 13 14 15 16 21 22. to tender the Supper upon occasion to them and their members as Scripture 1 Cor. 10. 16 17. and our Brethren teach and stand in need of the Church-praying Church-praising Church confirmation by pastoral teaching of eminent Teachers and of Church suffering c. by Martyrdome and otherwise Then must that congregation be a visible member with all visible congregaâ—ions on earth and by good Logick all the congregations on earth are one integral catholick visible Church 11. If the Apostle here condemn a Schism and Rent not from one single congregation onely but from the body of Jews and Gentiles baptized into one Spirit ver 12 13. 25. from the Churches of Galatia Gal. 5 20. from all Churches Iude v. 19. and commend union with all Churches because of one Faith one Lord one Baptism Eph. 4. 1 2 3 4. then he supposes they are one Body Cyprian B. of Carthage Cornelius B. of Rome justly excommunicated Novatus denying mercy to them that fell Ergo those great Churches made one visible body and the Novatians were not Schismaticks because they separated from one single congregation but saith Socrates they hindred the Churches from union Augustine and Optatus Melivit and the Fathers make the Donatists Schismaticks in separating from the catholick Church and denying there was any Church but their own in one part of Africa See Pet. Martyr learnedly disputing about Schism and Calvin See Aug. and Opt. Melivitan 12. It s true saith Mr. H. of all congregations that the members do and should care one for another Ans. And this 12 I bring for one Argument if this gloss of Mr. H. remove all member-care and all organical-care of suffering and joy such as is betwixt the members of the same body from congregations toward all other congregations as toward their fellow-members and limit member care and member fellow-feeling to only members of the same congregation then this gloss must contradict the holy Ghost 1 Cor. 12. 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it for this gloss saith I the Church of Boston complete and independent within my self care not with member care for all the congregations on earth though they utterly perish nor do I rejoyce with the fellow-feeling joy of fellow-members at the honour and spiritual good of all the congregations on earth Sure this doctrine cannot be of God which is so contrary to Scripture for that was not typical in the Old Testament that the members of the Jewish Church should sorrow and rejoyce with members of that covenanted Nation as with those mâ—mbers of the same body as David Psal. 19. 2. 122. 1 2 6 7 8 119. 63. Moses Exod. 2. 11. Heb. 11. 24 25. Mordecai and Esther Esth. 2. 1 2. ver 15 16 17. cap. 21 22. and the captive people Psal. 137. 1 2 3 4 5. and Ieremiah cap. 9. 1 2 3. Ezekiel cap. 9. 8. 11. 13. Daniel cap. 9 16 17 18 c. but we are not to mourn with those that mourn nor to rejoyce with those that rejoyce as Rom. 12. 15 with a fellow-feeling affection as with members of the same visible body though their weal and woe be most visible to us as their Church and Saintship is except with those onely who are members of the same Independent congregation for they are not of the body of which we are members as the body of Socrates feels no member pain when the finger of Iohn is cut off 7. There is a body to be gathered into the unity of faith and of the knowledge of the Son of God a body to be glorified Eph. 4. 13. Now this is the Catholick Body of Christ and the Lords end why he gave Apostles Prophets and Doctors till we be all glorified and this Church is visible because gathered and edified by a Ministry they are the visible Church which is fed by Ministers The Church built upon the Rock against which the gates of hell cannot prevail can be no single congregation for the gates of hell prevail against the single congregation therefore it must be the Catholick Church which only continues to the end And this Church is visible for to the Ministers thereof are the Keyes given to open and shut the Kingdom of Heaven by the word preached seals and censures Matth. 16. Ergo there is a Catholick integral militant Church visible If Christ reign by the preached word seals and censures over the Kingdoms of the World Rev. 11. 15. over the Nations Isa. 2. 1 2. Psal. 2 8 9. Psal. 22. 27 28. Psal. 96. 10 11 12. Psal. 97. 1 2 3 4 c. Psal. 98. 7 8 9. Psal. 99. 1 2 3. and have a visible government in the house of David Isa. 9. 7. over the earth Isa. 11. 4 10 11. from sea to sea Psal. 72. 8 c. then is there a Catholick integral visible Church but the former is true Obj. All our Divines say it is a Popish tenet that the Catholick Church is visible our Divines acknowledge no Church visible but only a particular Church Ans. Mr. Hudson a learned and godly man reaps so cleanly that I shall not cast any sickle into his field noâ— is there need 1. The Papists contend for a catholick visible Church to set their man of sin over it this Church includeth some of them say Purgatory and Heaven and Hell of both which he bears the Keys Salmeron Cornel à Lapide they may be loosed that are under the earth by Keys as members of the body He gives saith Cornelius à Lapide pardons to the dead invisible members indeed not by way of juridical absolution for the dead are no longer subjects on earth but by way of suffrage Bâ—llarmin proves from Pet. Cluniacens that the dead in Purgatory are members of the catholick Church And the Pope saith Bellarmin as the chief dispenser of the treasures of the Church may bestow upon those in Purgatory bona opera poenalia quae in Thesauro sunt the good works of the godly done by way of suffering In this the Catholick Church cannot be visible 2. The Papists contend for a catholick Church visible such as we believe to be the catholick Church in the Apostles Creed So Bellarmin makes the name of Catholicks and the name of Christians all one and the catholick Church a tree from which through divers times and ages branches have been cut And so must be as Rodericus de Arriaga Catholick extending it self all the world over in divers ages and times Ad. Tannerus The Church is called Catholick for the Universality of the Doctrine and the Universality of Time from the beginning of the World to the end enduring â—or ever and for the Universality of the Place Now they make the Pope the head and chief Pastor of this
assumption is clear because that God be our God and the God of our seed Gen. 17. maketh both parents and children within the covenant yea also within the visible Church as the Church of New England truly teacheth and giveth them right to baptisme and when Egypt shall be the people of God as is foretold Isai. 19. 25. Egypt is the Church visible and all their seed when they so profess except these two be different to be professedly God 's people and to be a visible Church which cannot be said and therefore the argument presupposeth a falshood and beggeth the question that there is one thing required of a man of years born within the visible Church to fit him in the judgment of the Church for baptisme and Church-membership and another to fit an infant for baptisme and Church-member-ship when an infant born within the visible Church by his birth is fitted both for Church-membership in the judgment of charity and for baptisme and so the argument proveth that the children of believing parents must have some new qualification before they can be received members of the Church visible and yet it is granted their birth made them members of the Church visible so they are members and not members 2. If to be baptized and to be admitteed members infer each other to Mr Hooker saith ergo all that are baptized are members of the visible Church and all members of the visible Church must be baptized How then doth the Churches of New England refuse multitudes whom they know to be baptized and came from England to be Church-members 3. See how Mr Hooker maketh out the assumption to wit from the constant course and practise of Iohn Baptist Math. 3. 5 6. in which he laieth this as a ground that in all Iudea and Ierusalem for Iohn baptized them all Mark 10. 5. there was no visible Church no visible Saints no converts till Iohn made them such by baptisme I hold that Christ was born in the visible Church and that Simon Anna Zachariah Elizabeth and many others were visible Church-members before Iohn baptized them and that the Church of the Jews and of baptized Christians were both the same visible Church the one believing professedly in him who was to come the other in him who was already come 2. He presumeth that by Iohns baptizing these were framed up in particular Independent congregations by a Church-covenant for this is brought to prove the frame of visible Churches of New England by Mr Hooker but how the text speaketh this who can see except Mr Hooker himself for all Judea and Jerusalem were baptized Mark 1. 5. 4 How proveth he that all the baptized were visible converts that came to Iohn Those that confessed their sins by such a confession as Iohn required to wit which amounted to repentance and bringing forth fruits worthy of amendment these were visible converts before they were baptized Yea say I if the confession amounted so high in the practice of all Iudea as the precept and command of Iohn required then all the land of Iudea Ierusalem and all the region round about Ierusalem who were all baptized Matth. 3. 5 6. Mark 1. 4 5. all the people Luke 4. 21. were not only visible saints but did all really repent and bring forth fruits worthy amendment of life for Mr. Hooker his argument is not from the peoples practice but from Iohns command Bring forth fruits c. so Mr. Hooker They confessed their sinnes v. 6. it was such a confession as amounted to repentance that I confesse is a sea of Charity to all the visible saints Now hear how M. Hooker exponeth their practised confession The Baptist so interprets is bring forth fruits worthy of repentance and amendment of life Now sure Iohn commanded never such a confession as Magus the witch made Act. 8. nor a visible repentance such as maketh a visible saint but he commanded a reall internall repentance otherwise saith he if ye bring not forth good fruit Matth. 3. ver 10. see your doome every tree that bringeth not forth good fruit is hewen down and cast into the fire And therefore if the argument stand thus such a confession 〈◊〉 Iohn Baptist commandeth Matth. 3. 6 7. such must be in all before Iohn Baptist and the Church can lawfully baptize them or admit them to the visible Church otherwise they sinne who baptise and receive into the visible Church visible hypocrites But Iohn Baptist requireth reall and internall repentance without which the baptized should be cast into hell fire Mat. 3. 10. But the conclusion is so grosse that Mr. Hooker could not dreame of it But the truth is the precept of Repentance is not given to the Jewes so as obedience thereunto must be necessarily required before Iohn Baptist can lawfully and without sinne admit them to baptism and into the Christian visible Church but for their either more personall and fruitfull receiving of the Sacrament or farre rather that they may be saved from the wrath to come Matth. 3. 10. Luk. 3. 7 8. 5. And as to that Act. 2. 38. what shall we doe if it conclude any thing it must have this meaning men and Brethren what shall we doe before ye can owne us as visible saints and baptize us without your hazard of casting pearles before swine This is to doe violence to the word of God But these words what shall we doe must be all one with the like of Saul Act. 9. 6. and of the Jaylor Act. 16. 30. what shall we doe to be saved and to obtaine life everlasting and a due roome in the visible Church of grace here and at length of glory and it is clear that repentance which the Apostles command is the course of repentance all their life to be performed both before and after baptisme ver 40. and with many other words did he testifie and exhort saying save your selves from this untoward generation which is walk not in the way of this people and doth Peter advise no repentance but such visible repentance as was to goe before their baptism certain he adviseth repentance new obedience and perseverance therein to their lives end after they should be baptised 6. As to the ayme of baptism which is for remission of sinnes it importeth a confession such as amounteth to repentance reall and true yea constant and induring to the end Ergo they were justified and effectually redeemed in Christ and persevered therein to the end before Iohn could baptise them without sinne how weak are these and so these huge multitudes were never baptized untill they all died reall converts and that was never at all for the Baptist so requires before they were baptized 7. Who shall believe that when Iohn baptized Mark 5. all the land of Iudea and all Ierusalem and Matth. 3 5. all Iudea and all the region round about Iordan and Luk. 4. 21. and all the people that they were all in Iohn Baptist his
2 Cor. 11. 28. command Schismatick Churches 2 Cor. 10. 8. plant and lay the foundation of Churches as wise Master-builders Acts 16. 12. 13 14 15 16. 18. 7 8 9 10 1 Cor. 3. 6. 11. appoint new offices in the Church Acts 6. 6. Now if God have seated the Apostles in such a way in every congregation as ordinary Teachers are then the Apostles proper place must be onely to water and confirm visible converts and members of a fixed and framed congregation where then are the Apostles Letters Patents to build to plant to lay the foundation 3. When it s said as it must be or it comes not home the King hath placed in England the whole integral body of the Kingdom of England the Lord Keeper the Lord chief Justice the Constable as he hath placed in the Church Apostles and Teachers in the whole integral Church These extraordinary and ordinary officers it cannot be meant the King hath placed a Lord Keeper and a Lord chief Justice in every Town and City of England so neither hath the Lord placed an Apostle in every congregation upon the same account and he who is an Apostle in one congregation can no more be an Apostle in another than a Major of one City can be a Major in another and it must run so The State hath placed a General Colonels Captains in their Armies i. e. in every particular society of the Armies and so every company must have a General therefore hath the State set Generals Colonels Captains in their Armies in the plural number Now the State hath set but one General over all the Army as the Church is but one 4. If the Argument run thus As the Major of Norwich may not rule as Major of York so neither may a pastor in one congregation teach rule as a pastor in another congregation This is utterly false and it s an Argument like this As God hath confined Rulers to one society onely in the civil State so hath he confined the officers of his Sons House one word of Scripture to prove this should silence Mr. R. It s not lawful to devise parallels between the Civil State and Christs Kingdome Suppose all the Majors Rulers Citizens of all the Cities and Towns in England had the same divine right to command in all the Cities and Towns in England and that these Majors were Rulers equally and in common to all those Towns and that it were a matter of providential Order not of Divine Jurisdiction that A. B. should be fixed Major of Norwich and C. D. fixed Major of York and so forth then if C. D. by providence should be at Norwich he might rule as a Major at Norwich or any Town or City of England as well as at York and so is here the matter a called pastor is a pastor and may act pastorally and dispense the Seal of the Lords Supper to those of another congregation say our Brethren and so to another whole congregation for there is the same reason in both So all visible professors have the same divine Church-right to the same Christ the Head 2. To the same Gospel and Covenant of grace for dâ—stinct Church-covenants are mens lawless inventions as used by our Brethren 3. To the same Lords Supper 1 Cor. 10. 17. 4. To the same eternal life So Mr. H. shall gain nothing by this but lose for there is no such right civil common to civil Rulers and civil Citizens One Town hath City priviledges that no other Town in the Kingdom hath Mr. H. Right of Iurisdiction flowing from office-call a Pastor hath not save in his own congregation Ans. There must be one call or other for a Pastor to exercise his office but a new office or new right of jurisdiction other then pastoral which he received in ordination is not requisite for a pastor to act as a pastor Yea he sins against his office-charge and talent if in all congregations he do not preach the word be instant in season and out of season not at Ephesus only for an Evangelist such as Timothy was not an ordinary fixed Teacher if he do not reprove rebuke and exhort with all long-suffering 2 Tim. 4. 1 2. The danger of perishing of souls or the absence or removal of the Pastors by death is a fit call of God though the greater part of Sardis love not to be rebuked Mr. H. God hath set in his Church i. e. in the congregation existing in its particulars Apostles c. and therefore all congregations are here intended Ans. 1. By this God hath set Apostles Miracles in the single congregation whether as Apostles or as Pastors if the former speaking with Tongues working of Miracles which are for unbeleevers and heathen 1 Cor. 14. 22. shall be officers or gifts ordained for visible Saints converted By what Scripture 2. Though the Church exclude not the congregations but in some respects include them yet it is a body called Christ mystical v. 12. to which Christ is head by influence of his spirit and brings no small consolation to us as Beza Calvin Pet. Martyr who make this the Catholick Church 3. Whereas Mr. H. his single congregation of Magus and Iudas can hardly stand under the weight of that denomination Nor 4 can it well be said that great Apostles Prophets workers of Miracles such as speak with Tongues are eyes and ears fixed in single congregations for this is such an organical body v. 12 13 14 15 16 17. Never Interpreter neither Occumenius nor Augustine nor Beza Calvin Martyr Pareus nor judicious Papists Victorinus Carthusian Estius Cajetanus expound it as Mr. H. of a single congregation but of the Catholick Church saith Martyr of men of all nations saith Pareus though they dwell in divers places of the earth saith Pareus this is the mystical body saith Estius membra autem omnes fideles the members are all the faithful He proves saith Cajetanus omnes Christianos esse unum corpus Christi all Christians behold the Catholick Church to be the one body of Christ because they are all begotten into one Spirit by Baptism 4. The Church here is the Church all baptized into one body whether Iews or Gentiles whether Bond or Free which all drink the same drink in the Lords Supper Mr. H. In all these congregations are comprehended both Iewes and Gentiles for the whole nature of the General is comprehended in the Particulars Well and the Spirit that is in all the body must be one Genere and the drink in the Lords Supper must be one Genere and so must the Christ of which we partake be one Genere Hence there being many species and kinds of congregations different in nature there must be many Christs different in nature many Spirits many Bodies many Lords Suppers different in species and nature of which we partake Who ever heard in the Church of Christ many Christs many Baptismes Yet Mr. H. makes many congregations so
priviledges Ans. 1. When Mr. H. saith it belongeth not to remote Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fistly to convey Covenant right to the children he would make the Reader believe that remote Parents have some causative influence but not primary as the first subject But the truth is if the nearest parent be the adequate cause of conveyance as â—e saith then shall he not leave any influence at all to remote parents 2. It is not the nearest parent as visibly in the covenant of grace but as visibly in Church-covenant Independent wise by Mr. H. his Doctrine for saith Mr. H. ibid. the next parents can give the priviledge and title to Baptism without any help of the predâ—â—â—ssoâ— Hence 1. more weight is laid upon the Church-covenant than upon the Covenant of Grace and the Traditions of men are heightned above the Gospel and command of God For suppose that Iudas Magus Iezabel who are under the Church-covenant be never discovered nor judicially cast out they convey covenant-right to Baptism But 1. These of approved godliness and visible Saints who cannot in conscience submit to their Church-covenant are secluded from the Seals and their seed from Baptism as the places in the margin clear and Magus and Iezabel their children are admitted to Baptism for the new Church-covenant and others famously known to be godly to the Brethren of the congregational way and who bring sufficient testimonial with them as their own words are though the testimonial be from private Christians yet because the testimonial is not from a Church a Church known to them to be under a Church-covenant either implicitly or explicitly are not admitted to Church-ordinances and so neither their seed to Baptism 2. Godly so journers known to be such and visible members broken off from Church-membership through no sin or scandal in them but either through violence of persecution or some stroke of judgement as Pestilence that hath scattered them and removed the Elders by death can have no Baptism to their children though they be visibly in the Covenant of Grace yet the seed of Magus and Iezabel upon the sole account of the Church-covenant so that opus operaâ—um the deed done the want of the formality of their membership without the contempt reigns here as in Popery 3. Then by this they cannot have a wedding-garment to mens discerning who are not inchurched their way 4. They are not in the Covenant of Grace nor the visibly called of God Nor 5. Members visible of Christs Body but as Pagans and Publicans who are not thus inchurched in the nearest parent and their seed unclean and Pagan-seed 6. Then the seals were never administred according to the Rule of the Gospel until the Independent Churches arose 7. Nor can Egypt Assyria the Kingdoms of the world be the Kingdoms of of the Lord and of his Son Christ as Isa. 19. 25. 2. 1 3. Rev. 11. 15. except onely in the nearest father and mother inchurched by the Church-covenant The â—â—ed of the Gentiles and their offspring blessed of the Lord Isa. 61. 9. their seed and their seeds seed Isa. 59. 21. the enduring seed of Christ Psa. 89 29 36. Isa. 53. 10. Gen. 13. 15. Isa. 45 25 by our Brethrens way are but onely the nearest sons and daughters of the onely nearest father and mother in Church covenant So Christ is not Davids seed for David was not I judge his nearest father according to the flesh When it is said the seed of the godly is blessed Psal. 37. 26. his seed is mighty on earth Psâ—â— 12. 2. it must be onely his nearest sons and daughters not the thousand generations Exod. 20. And when it is said Praise him all ye seed of Iacob Psal. 22. v. 23. none are then invited to praise God but the nearest sons and daughters of the nearest parents for our Brethren from whence is the marrow of Mr. H. his Book tell us the 1 Corinth 7. 14. seems to limit the foederal sanctity or holiness to the children whose next parents one or both were believers for if we go one degree beyond the next parents we might baptize the children of all the Turks and of all the Indians and if so all the huge multitude of sons and daughters coming in to the Church that make an eternal excellency Isa. 60 4 15. and the joy of many generations who shall inherit the land for ever v. 21. to whom the Lord shall be an everlasting light v. 19. shall be the children onely whose next parents one or both are believers But we think the second Command Exod. 20. takes the Brethren off that Scripture 8. And such ups and downs and leaping like Locusts and Frogs from earth to water and from water to earth hath not been heard for how often are Independent members in the Covenant of Grace and Christians and out of it again as Pagans and their seed Pagans and their seeds seed Pagans If all the fastning of an everlasting covenant to a Kingdom be onely nearest parents and if they break the Charters of Heaven all Covenant-mercies are cancelled to the seed and the seeds seed 9. If we speak with Scripture the adequate cause of covenant love to fathers and sons is the free grace of God Deut. 7. 7 8. 10. 15 2 Sam. 7. 23. 24. Luke 1. 50 68 69. Eph. 2. 4. the conveying subordinate cause is sometime a family as Abraham not as a physical parent onely to convey the covenant-right onely in the direct blood threed or blood-line from parent to childe but as both Physical and Moral or Oeconomick parent for Abraham getteth the covenant-charter given to him and not onely to his blood-seed but to strangers and servants born under him to the sons of his servants Gen. 17. 7. 12. It s given to Cornelius and his house Act. 10. 48. 16. 33. sometimes to Samaria a great city Act. 8. to Macedonia to a great kingdom Exod. 3â— I am the God of thy fathers the God of Abraham Now Abraham was not their next parent Deut. 10. 11. He gives the land promised to the fathers Luke 1. 72. He saved us to perform the mercy promised to our fathers v. 73. to remember his holy covenant v. 74. The oath which he sware to our father Abraham Acts 2. The promise v. 39. is to you and to your children What onely to your nearest children yea to all that are afar off even as many as the Lord our God shall call 2 Cor. 6 16. I will be their God and they shall be my people according to that I will be thy God and the God of thy seed Gen. 17. 7. Either must this fail in the New Testament or we have no more right to the promises made to Abraham then the children of Pagans have for if their nearest parent believe they have covenant right but that is but a yesterdays charter yea though the children do worse and corrupt themselves more than their fathers
and infuse actual understanding to Infants that they may actually love God and keep his commandments which remote parents cannot do which is a mystery I am yet to learn But to the Reader it is clear that Infants have no right to Baptism until they come to years to actually love God Ergo they should not be baptized until they be converted But again no Anabaptist teacheth that any are to be baptized by covenant-right from parents near or remote except they personally believe and profess actually and the very like Mr. H. saith Mr. H. Where shall we stand if a thousand generations have interest in Baptism Then the children of Turks cannot be excluded for some of them are found between us and Adam Ans. Is not this to cavil at the Lords words not at us so they set this Conjecture down as a part of their Discipline It s not above 66 generations from Noah to Christ and if Gods mercy to a thousand generations may fetch in the children of excommunicated persons the same promise may fetch in all Turks and Infidels at this day But I pray you are Turks such as love God and keep his commandments are not Turks avowed enemies to Christ and the Gospel-covenant and so for many generations have deserted the covenant and visible Church so that they are no visible Church the Lord having removed the Candlestick Can this be said of children born in the visible Church either of the Jews or of Christians professors because their nearest parents are extreme wicked or excommunicated since they are yet born in the visible Church where the Candlestick is shall the children be cut off from circumcision since the Lord for Abraham for Davids sake for the holy Roots sake not the nearest who were most unholy and cast out Rom. 11. 7. gives circumcision and Church-room to the branches Rom. 11. 16 And if the child of nearest parents excommunicated be born in a believers house or resigned to a believer to be brought up as his own he is to be baptized say our Brethren but the being so born hinders not the childs cutting off from the covenant Where then is his covenant-right to baptism It s either from his remote parents which we say I will be thy God and the God of thy seed or from his nearest excommunicate parents This latter Mr. H. denies or from the Beleever in whose house he was born If so we shall not contend then the covenant-right is not broken and removed because the nearest parents are excommunicate Some parental covenant-right is conveyed to this Infant which is not conveyable to the Infant of a Turk 2. Mr. H. hath the words of the second Command for his party for iâ— the nearest parents excommunication deprive the children of all covenant-mercy and right to the seals the words should be false and the Lord should be less in shewing mercy in extending it to one generation only to the nearest children only for their nearest parents loving of God and keeping of his Commandments and more abundant in severity of justice in visiting the sins of the Fathers upon the Children unto the third and fourth Generation of them that hate him But this turns the promise and the threatning of the Command upside down for mercy is so extended to Fathers nearest nearest Children and punishing justice to four and the command extends mercy unto thousands justice to only four Generations Now two Generations as they are fewer then four so are they far more fewer then a thousand Generations as also if mercy extended to a thousand Generations only be upon condition they imitate their godly parents saith Mr. H. by loving actually and obeying actually his Commandments especially that of the truth of his worship then is mercy not extended to the nearest one generation of Infants for it is certain the nearest one generation of Infants cannot be yet capable saith Mr. H. with the same breath being not come to years to put forth such acts of actual love and obedience in worshipping the true God as he hath commanded in his word and if mercy be not extended to one generation nor Covenant-seals to Ishmael for Abrahams nor to Esau for Isaacs sake contrary to all Scripture the Lord shews not mercy to thousands of generations because not to one generation And so again the promise of mercy is destroyed for the condition of actual love and of actual obedience is physically impossible to all sorts of Infants both of Parents loving or hating God And 3. the sweet and merciful proportion is destroyed for God punisheth Infants Children of Achab of the Amâ—lakites of Ieroboam in the cradle though these Infants be as uncapable to bow the knee to Idol gods or to imitate the Idolatry and actual abominations of their Fathers as the Infants of godly parents are to imitate the actual love and obedience of their parents and yet the Scripture and experience teach that justice proceedeth to four generations against the one And Mr. H. denies that mercy goes along to the thousand generations with the other because poor Infants on the breast cannot bow their knee and pray in faith to God and do the like acts of true worship as their godly parents do and yet Mr. H. fathers his meaning upon Calvin Zanchius Iunius Perkins Mr. H. The next parents being excommunicate cannot give to the child the right which they have not themselves Ans. I grant because they are not the sole and adequate cause of conveying covenant-right to the children But where then saith Mr. H. shall we stand how shall it be conveyed to remote parents The answer is easie so long as the nearest children of excommunicate parents are born in the visible house where the King yet dwells and the golden candlestick is not removed the children are heirs to the remote parents the children are followed with covenant-mercy passing by the nearest parents saith the Lord for my servant Davids sake 1 King 11. 32 34 36. he would not destroy Iudah for his servant Davids sake 2 King 8. 19 2 King 19. 34. 2 King 20 6. for the promise is not laid down in the hand of the nearest parents only but in their hands with whom first God signally covenants as with Abraham David with the three thousand baptized Act. 2. 39. and their children and all that are afar off and as many as the Lord shall call with the seed with Samaria and theirs Act. 8. so long as a calling Gospel is there This shall not fetch in the Turks How will Mr H. with so short a good night of Christ break off the longanimity of God to the seed for their nearest parents if they break a new congregational covenant Yea if by persecution and through no sin of the nearest parents they be broken out of congregation-state presently the Candlestick is removed from the seed and a bill of Divorce sent to the whole race and they banished out of the house and declared
the complete object of Christs intent 2. The complete and adequate matter of his work and soul-travel on his incarnation dying rising ascending interceding giving of the holy Spirit Luke 19. 10. 2. 10. 1 Ioh. 2. 2. 1 Tim. 1. 15. Rev. 1. 5 6. Heb. 7. 25. Ioh. 16. 7. Isa. 53. 11. 3. The onely complete recipient and principal subject of all the gracious and saving actings of Christ of Church-callings of the Promises Covenant preached 5. By this the congregational body may say I have no need of thee Obj. Yea I have materially need of thee for counsel rebuke Ans. But is Body-need Organ-need and Church-need that Paul speaks of 1 Cor. 12. 26. Peters body hath no Organ-need of Pauls feet to walk for he hath two feet of his own but he may have physical need of another kinde So the Congregation hath need of Heathens to rebuke them but this is no Church-need 6. Paul 1 Cor. 12. would have no schism in the body but would have the Churches to have the same Church-care one of another and not to be divided in one Faith one Baptism one Church-head one Church-Gospel c. which must be if I be not a member of all congregations 7. We are to suffer one with another rejoyce one with another but no Church-feeling is required of me if I and those of another congregation be not of the same visible body by vertue of the fellow-feeling between the members the Apostle cannot speak of a natural compassion for humanity will teach Christians to mourn at the destruction of Heathens but they are not for that of the same body of Christ with us But as all these prove that there is a visible body of mâ—â—y congregations and so that there is a Catholick integral visible body So we thus argue If the Church-actings and sufferings and rejoycing condition of those of associated Churches be visible and audible to us no less than the Church-actings and sufferings and rejoycing condition of the single congregation whereof I am a member then must the one be a visible Body and Church as well as the other But the latter is true The Proposition is clear for if the properties and accidents be visible the subject is visible because this is the formal reason why a congregation is visible for we see not the spirits and faith in the hearts of the single congregation but we see their profession in single persons and their meetings in one place for hearing praying praising and partaking of the seals Now all these we see in three or four or six meetings or conventions of the Churches associated which shall but make one numerous congregation of ten thousand as the dissenting Brethren said of the Church of Ierusalem and we see them severally meet as we see the Church of our own single congregation As for their poverty sickness imprisonment and the sufferings of these of the same congregation of which we are members we see not these in Church meetings but in single members and these must be visible in many congregations as the famine in Iudea for which Paul made a collection as well as in one From all this its clear that it is false which Mr. H. saith That all particular Churches are all the members that the Church visible hath For Apostles godly sojourners dissolved members are not members of congregations not are they congregations themselves and yet they are members of the visible integral Catholick Church CHAP. XXVI Other Arguments against the Church-Covenant are vindicated Mr. H. Mr. R. plainly affirms That when one enters a member of such a Congregation under the Ministery of A. B. he cometh under a new relative state by an implicitâ— or virtual covenant pag. 95. which is cross to that which was affirmed pag. 92. Ans. Mr. H. cites not my words to the full I deny not but he that enters a fixt member of a congregation comes under a new relative state of a virtual covenant and so does he that enters a member of a Christian Army of a Family of a Society in a Ship But the state of the question is not touched for the state of the question is not Whether this new Covenant make the adjoyner a member of the visible Church where as he was no visible member before that is whether a born Englishman by being made a citizen of London was made an Englishman and a born Subject of England whereas he was not a born Subject before 2. Whether doth this New-covenant give him right and claim to Church-ordinances and seals of the Covenant of grace so as without it the man hath no right at all to Ordinances Sure it s a great sin to lay more weight on either the Temple or the Ark than God hath laid on them But this Covenant so used is a fancy Mr. H. A Church newly erected becomes a sister-Church with others yet she needs not a new Covenant saith Mr. R. to accomplish it Ans. No certain our Covenant once entred all the relations that depend thereupon are included in the first Covenant A woman once being married all duties to the husbands kindred results from the Marriage-covenant there is no need of a new Covenant Ans. Yea but a Church newly erected becomes as really a part of a Synodical body that is really obliged to engage for association saith Mr. H. and it s both lawful and useful as a person becomes a member of the single congregation And officers are no less married to Synodical duties by the light of nature and right reason saith the same Mr. H. than single persons are married to congregational duties therefore a covenant is as necessary in the one as in the other magis minus non variant speciem if there be a marriage here officers are more married to the associated Churches in general as to the complete correlate than to the single and inadequate correlate the bit of a single congregation 2. A man born in the Covenant of grace and baptized is engaged in all duties Mr. H. The Apologie said It s not the Rule of the Word touching Man and Wife Magistrate and Subject that makes people in such a state but the Covenant thus stands unanswered by Mr. R. Ans. This is for me but he being born in the Gospel-covenant and baptized to all Churches he is a son a married member to all congregations 2. Mr. R. constantly denied the naked comparison as blasphemous and Popish the Church is Spouse to no sinful man Pope or any other Enaristus The Councel of Carthage of Sardis of Antioch so judge That the Bishop is the Husband the Church his Wife Innocentius the III. As Almighty God hath left the Marriage-covenant to be dissolved by his own judgement onely so let not the Bishop leave his Church But Calvin and Luther say The Lord is the Husband of the Church So Bullinger Musculus Gualther 2. It makes communion between the Pastor and those of
different in nature as he that hath right to Christ Seals especially Baptism hath no more right to Christ Baptism to his seed censures in another congregation then a Turk hath 5. It s absurd that Jewes and Gentiles are all baptized unto one single congregation We do not think that the Apostles ad Ioh. Baptist baptized all the thousands as tryed converts into visible framed Congregations whom they bâ—ptized Mat. 3. So the Brethren We think the contrary Nor can such dream as that these thousands so baptized can be warrantably obtruded as a platform of discipline upon the Churches of Christ. 5. This we are all one must be in the head Christ and by faith really apprehending Christ yea as the Father and the Son are one Iohn 17. 21 now not only members of an Independent congregation are so one but also all beleevers of a Province of a Nation yea all that shal beleeve in God through the word of the Apostles Iohn 17. 20. and all given of the Father to Christ who shall behold the glory that the Father hath given to Christ Iohn 17. 24. and who abide in him as branches in the Vine tree Iohn 15 4. Except we say no Believers even dissolved Members and such as live in the Church of Rome by faith and yet are afraid to confess are not one with God by faith because they are not members of the single congregation 6. No more can it be said we are all one as touching the nature of Ordinances and Seals so we beleeve But so Iudas Magus and a congregation of these is the body of Christ their head Give Scripture for that 2. Not the single Congregation only but also all these of divers congregations who eat one bread being many are one body 1 Cor. 10. 17. by our brethrens grant 3. This is an union by institution conditional and actu primo but the Text speaks of a real union by faith and the spirit 2 Cor. 12. 13. 7. By this interpretation when Paul saith the body is one he meaneth a generick body and the particular congregations are subjective parts suitable to the whole Now it is unconceivable to know how congregations are eyes and ears and organs to congregations except there be an integral whole body which they deny nor do we think that congregations are organs in the sense that Apostles or Teachers are organs to watch officially over congregations but otherwise the Elders of congregations are official organs and overseers to the associate congregations 2. It is only an elegant Allegory and holdeth only in the particulars for which it is brought especially in organical care and sympathy to be grieved and suffer with suffering members and to rejoice with the honoured members 1 Cor. 12. 26. Rom. 12. 5 15. And 3. Congregations are visible members one of another in regard of eminency of gifts holiness and zeal As Paul 1 Cor. 19. 9 10 11. 2 Cor. 11. 28. Iames beheaded Acts 12. Iohn was eminent for suffering Rev. 1. what Eusebius Ierome say of Iames the Son of Alpheus called Iustus thrown over the Pinacle of the Temple Simon of Canaan crucified under Trajanus prove they dying for the truth not as Apostles but as eminent witnesies edified by their gifts aâ—d zeal the whole Catholick Church Peter and Paul were martyred at Rome Andrew crucified in Achaia Matthew beheaded in Ethiopia Bartholomew in Armenia Simon Zelotes in Britain The eminency and learning of the Martyr Cyprian Athanaâ—ius his soundness in the faith against Arrians Epiphanius against the Heresies of his time Nazianzen against the Heresie of Apollinaris Basilius against the Heresie of Eunomius Hilarius Ambrose instrumental against Arrians Augustine against Pelagians Donatists and huge multitudes of famous instruments through the Catholick Church prove that they were not eminent as members only of a single congregation but that congregations in their eminent members are organs members and parts of the Catholick integral Church visible For all these were more visible in their times for the good of the Catholick body then of a part or single Independent congregation 8. Organs as organs are onely and principally for the proper functions and operations and good of that body whereof they are organs onely the eye to see for that body and should the eye of Iohn see for Peter Paul and thousands of individual men it should not be the eye of Peter onely no more can Apostles who see for all the Churches Mat. 28. 20. Gal. 2. 7 8. 2 Cor. 11. 28. Eph. 4. 11 12 13. and such as have the gift of Tongues and Miracles to speak to all Nations in their own language for the planting of the Gospel be set as eyes and organs to see and watch for a single congregation where the Gospel is received and believed already and where ordinarily they speak one language 9. The absurd inconsistency of Mr. H. is clear in his interpretation All the members of the body being many are one body that is one genere for the genus exists and acts in the particular kindes pag. 247. So Paul must teach us Logick and oneness Metaphysical here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Scripture teacheth us not Sure here it is not taught for the oneness here is in Christ v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Spirit of Christ v. 13. in one common office of love to work every one for another and the use of another v. 14 15 16. in one sympathy and fellow-feeling of affection that one member suffer and rejoyce accordingly with another v. 26. 10. Ver. 21. The eye cannot say to the hand I have no need of thee By Mr. H. his interpretation one Church Independent of Boston can say I have no memberâ— need no organical-need of Hartford Church and so the gloss of Mr. H. contradicts the holy Ghost It will not help what our Brethren say One congregation hath need of another for rebuking teaching counselling 1. For a Papist an heathen Idolater stands in need of a Christian to rebuke and convince him of his Idolatry but it s no member-need such as Paul meaneth for Papists heathen Idolaters and a sound Christian are not fellow-members of one and the same visible body of Christ baptized by one Spirit of which Paul speaketh ver 12 13 14 15 c. Iohn blinde hath need of Thomas his eyes to lead him but that is not member-need or vital body-organical-need for then the eyes of Thomas should be organs and members of Iohn it s onely extrinsecal need So that yet every congregation must say to another I the congregation of Boston have no need of thee my sister or of any congregation on earth in the sense of the holy Ghost 1 Cor 12. as one member of the body hath need of another the head of the feet for I am a complete Independent body having no member-need of any sister Church on earth 2. If one congregation stand in member need of all the congregations of Jew