and Socinians who deny the seals to be exhibitive signs and make them meer signs but seals used in faith both confirm the former grace and add increase of grace Baptism seals that union with the visible Church which was actu primo in Infants being born federally holy Rom. 11. 16. 1 Cor. 7. 14. and is a way and means of one more solemn installing in the visible Church as the receiving of the Keys of a Castle both confirms the covenant of the Princes giving of the Castle to the receiver and doth more solemnly authorize the man as Captain of the Castle The like may be said of the press-money received by the souldier who before had given up his name to the Captain and that by covenant Mr. H. The Church was visible when there was no seal neither Circumcision nor Baptism therefore these do not constitute it nor any member thereof Gen. 17 10 11. Ans. 1. These five Arguments Mr. H. borrowed from the brethren but weakened them by an unjust conclusion which I own not nor any of our brethren This argument also is apt to destroy all the seals for there was a Church of visible regenerate persons and of such as by faith saw Christs day in Abrahams house Gen. 12. and as yet neither was there Circumcision nor Passeover nor Baptism will it hence follow that Baptisme is essentially no seal of regeneration nor of any covenant or covenant-covenant-Grace because covenant covenant-covenant-grace visible membership and all these were before either circumcision or baptism but sacred signs are seals of graces and priviledges going before these signs both in time and nature Circumcision so shall essentially be no seal of the covenant nor of the righteousness of faith contrary to Gen. 17. 7. Rom. 3. 11. For there was a people visibly in covenant and Abraham was righteous before that circumcision was instituted But nothing follows but onely baptism doth not seal our union with Christ and solemn entry into his Church-visible until the Lord institute water and sprinkling therewith and stamp them by his Divine Authority to seale these graces and priviledges CHAP. XXII Whether profession makes a member of the Church visible So Mr. H. pag. 60. FOr the better understanding of the question Church-right to membership and to Ordinances and Seals must be considered 1. As it is in and referred to the professor himselfe and then the question is upon what ground may the man himself challenge a room in the visible house and the seals now profession as profession is not a ground for then a man should be formally made a visible member and be fed as one of the flock and be externally called which are finaliter and in themselves saving mercies because he professeth his desire to be fed and to have the Gospel sent unto him But 1. there is no such word nor promise do this and profess so and so and you shall be made a visible member 2. To have right true and real to Membership and to Ordinances is to be called of God in a Church-way from sin to grace and glory So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church-visible and the visibly called are the same almost Now no man hath right true and real to membership and seals and to be called of a God in a Church-way by the preached Gospel because he professeth that he desires to be called but the whole right and ground here is the Lords free grace sending the Gospel to whom he will Deut. 7. 7. Deut. 10. 14 15. Psal. 147. 10 29. Acts 16. 6 9 10. Acts 18. 6 7 8 9. Nor hath it a shadow of right in Scripture that Macedonia and Corinth hath Church-right to the Gospel and to be a Church and to be the called of God rather then other people Bythinia especially at this time because so Corinth shall profess the Gospel before ever they hear the Gospel but here the Lord hath mercy upon whom he will But 3. when the Gospel is come to a people if the question be what gives to this man not to this man true real right to Membership and Ordinances and Seals so as he may claim them before God and not sin The meritorious right is Christs death the condition upon his part is faith hence visible profession as such cannot give right for then might Magus say I have right to a room in the visible Church and to baptism because I am a visible Saint for that is an untruth 1. If God forbid hypocrisie and taking a room in the visible Church and taking the covenant in the mouth and receiving the seals when the party hates to be reformed and eats and drinks unworthily then cannot profession as profession give a man right true and real to room in the Church and to the seals but the former is true Ps. 50. 16 17 18. Isa. 1. 12 13. Matth 22. 12. Matth. 13. 7. 2. Profession is in order to the Rulers and Members of the Church which have hand according to their place either formal or tacit consent to receive in members here especially to be considered And here our brethren mistake the question for when the question is what profession is required in such as the Rulers may without sin admit to membership and ordinances we say a profession morally true not real conversion judged to be real by men Now this confession or profession doâ—h not make a Church-member but declare a Church-member and it only declares him to the conscience of the Rulers that they sin not in admitting such but declares him neither to have right before God nor to his own conscience Yea for all this profession Magus sinned in being baptized Magus usurped and hath no true and real right no not Ecclesiastick except in a most unproper sense the Church hath right and command to receive him to membership and seals but he sins in occupying room in the house and receiving seals having no true right to membership and seals it is scarce excusable but it is among that godly mans errors that Mr. H. saith graceless men as Ishmael and Esau have the best Right that can be to Ordinances to wit the command of God But ah Magus and such Comedians have no command to receive the seals but conditional commands If they believe which they never do I return to Mr. H. Mr. H. Profession most frequently is a publick acknowledgement to the truth delivered in the Word and our resolution to persist in the maintenance thereof so it is used by distinction from practise for an excommunicate person may so profess yet it gives no formality to Membershâ—p 2. Profession is larger and includes a suitable-carriage void of scandalous courses 3. As it must not be too narrow so it must not be too bâ—â—ad though one hold some errours out of infirmity as Iustification by passive obedâ—ence onely This hinders not but he may profess the faith savingly Ans. Here be three notations of
Infant-baptism Acts 2. 38. but onely the invisible Church hath right to the Covenant Ans. Peter Acts 2. speaks of persons externally within the Covenant who by profession engage themselves to walk in the ways of God though they have not for the present the sound work of faith in their hearts and it may be shall never have it Now that the visible and intelligible being in Covenant must be understood Acts 2. is clear else the counsel of Peter to be baptized had been null for invisible Christians onely have right to the Seals they might reply but whether we be such we for the present do not know and it is certain and you can neither see nor know the invisible work of grace it is believed by faith not known Ans. An errour in the first concoction spoileth all I speak of an internal right in foro Dâ—i and this way onely real and invisible believers have internal right to the Covenant and Seals including the blessings and graces rem significatam otherwise naked Seals of which Mr. H. speaketh are not special priviledges in the Mediator for they are himself granting bestowed upon base hypocrites so the right internal to the seals and Christ in them and to the Covenant and new heart is the priviledge of special note whith onely the invisible and really believing Church hath Mr. Hookers Saints Magus and Iudas have no such priviledges 2. The answer of Peter Acts 2. is indeed of a being in Covenant visibly and that being is not excluded but it is rather and more principally to be expounded of real and internal being in covenant Repent and be baptized every one of you for the promise is made to you and to your children that is ye are within the Covenant Now Peters answer is a strengthning and comforting answer for the doubt of their cast-down conscience is Ah! We murthered the Lord of Life then must we be rejected of God we know not what to do Peter had returned but a comfortless answer to say But be of good chear the promise is onely to you and to your children that is ye are onely visibly in Covenant They might say So is Magus I grant it is a ground of comfort Psal. 147. 19 20. Exod. 20. 2. Deut. 5. 1 2 3. but it was not so healing an answer to their question which was not Men and brethren what shall we do to get in to be Members of the visible Church What better had they been in a place where Ananias and Magus had as deep a share of the comfort as they and which having they might eternally perish But their question was Men and brethren what shall we do to be saved eternally and to be Members of the invisible Church Peter answereth There is a Covenant made in the holy minde of God really with you Jews and your children and to all that are afar off with the seed of Jews and Gentiles and so he must have among you a company ordained to life and internally in Covenant So Calvin Gualther Bullinger Marlorat Beza Brentius His meaning is not that they were all the same way within the Covenant and the Promise made one and the same way some were actually and really and so invisible in it some visible and in profession some as fathers some as children and parts of their fathers 2. He cannot speak onely of the visible Covenant but of their being invisible in it he bids them repent really not visibly onely as Magus did and heals their anxious conscience by this repenting really for that end that their doubting may be removed not that the holy Ghost bidâ— any within the visible Church repent onely professedly and onely externally but the command of repenting as born in upon the chosen carries with it the Lords intention often and his decree to save and their being internally in Covenant as here it doth 3. I shall desire Mr. Hooker to be true to his own distinction If being externally in Covenant make a Church-member as he expounds Acts 2. Then all to whom the Lord saith I am your God and to whom the Covenant is externally preached and they by silence hear and accept of it are to Mr. H. Church-members then all Israel whom Moses preached to be blinde hardned Deut. 29. 4. rebellious and stiff-necked Deut. 31. 27. who had tempted him in the Wilderness fourty years and when they had entred in a Church Covenant with God Deut. 29. 10. as our Brethren expound it they were to Moses to Ioshua and to all the godly and to one another real converts savouring as if they had been with Christ and practically reformed O what strange charity when Moses and the Prophets preached they confess the world knew their life declare the contrary 2. Why should Mr. H deny but the three thousand who heard with gladness received the Word with joy were real converts by a frequent figure the part for the whole because the most part were real converts Yea. Mr. H. will have Ananias Sapphira and all of them in the judgement of charity to be real Saints But when the Scripture calls Israel these whom Saul and David were to feed and rule 1 Sam. 9. 16. 2 Kings 3. 18. 2 Chron. 7. 13. even all the murmurers and â—â—bels whom the Lord brought out of Egypt Deut. 5. 2. Exod. 6. 4. his covenanted people Will not Mr. H. give us the favour of a figurative speech a part for the whole 3. Or then which is strange all Egypt Assyria Isa. 19. 25. all Nations Isa. 2. 1 2. All the kindreds of the earth Psal. 22. 27. Of the world Rev. 11. 15. must be in the judgement of charity to one another real Converts 4. Could not the Lord call them and make a Church of them and say I am your God and they We are thy people while first the Pastors and the Church passed their judgement of charity upon their real conversion 5. Mr. H. passeth over all the Texts cited by me which conclude onely the invisible Church to be really within the Covenant see them above and contendeth That the visible Church onely which is of these who never had and it may be shall never have any sound work of faith in their hearts pag. 37. the onely prime subject of those special priviledges in Christ. 6. So the Reason is null if this be the onely visible being in Covenant which is Act. 2. 38. it concludes not Mr. R. said the contrary both visible and invisible being in Covenant must be understood Act. 2. as also invisible grace is believed in it self therefore it is not known in its effects it follows not the invisible and really believing Church is not visible in the effects to men Isa. 61. 9. Their seed shall be known among the Gentiles and their off-spring among the people all that see them shall acknowledge them that they are the seed that the Lord hath blessed Isa. 62. 12. And they shall call them the holy people the
rebuking gaining to Christ persons in all Congregations he shall come unto for sure to be buried with Christ in Baptism and to rise again to newness of life Rom. 6. 3 4. Col. 2. 11 12. Gal. 3. 27. 1 Pet. 3. 21. 1 Cor. 12 13. engages a man when converted to strengthen his brethren to gain others Ps. 51. 12 13. Luk. 22. 23. 1 Cor. 7. 16. and undeniably to gain a trespassing brother Mat. 18. and it must be commanded in the covenant of grace and to exhort another while it is to day Isa. 2. 3. Isa. 19. 23 24 25. Zach. 8. 21 22. Ier. 50 4 5. And therefore it must be will-worship and unwarrantable to teach that a visible professor is not called nor can lawfully gain a trespassing brother as Mat. 18. until he be inchurched a member to that one Congregation and that he is not to gain to God and to bring into fellow Church-duties the inhabitants of another City nor in covenant way to exhort one another while it is to day nor to strengthen one another in Church duties of love while first we be all inchurched by particular agreement and covenant to this only Congregation Yea it is the nature saith Mr. H. of all Corporations that one cannot be a Member or free Citizen without the consent of that Corporation Ans. If entring the covenant of grace and professed faith in Baptism put me not in a state of brotherhood to any but to the five thousand men and multitudes beside of the same Congregation Acts 4. 4. and also Acts 5. 14. Acts 6. 7. whose faces I never saw nor can see to enter this new covenant with them Then 1. All of other Congregations as to the duty of Church-gaining as to me are Pagans 2. Mr. H. must warrant from the word the distinction of Christians and of Congregational brethren 3. To Christs sâ—cond coming none can be made my Church-Brother though visibly and professedly he have with me one hope of Calling one Lord one Faith one Baptism one God one Father of all Eph. 4. 4 5 6. but one of the same Congregation and that by this new covenant 4. He is never my Congregational brother but by this new engagement Nor 5. Of the same visible body with me notwithstanding of the oneness Eph. 4. 4 5. but by this 6. Nor can he eat of one bread with me contrary to Scripture 1 Cor. 10. 17. 1 Cor. 12. 13. and our brethrens way being not my brother nor a member of that houshold of Faith Eph. 2. which to Mr. H. is only a Congregational houshold 7. Nor should I love him as a visible brother to me contrary to 1 Ioh. 3. 14 15. nor give him alms as such contrary to 1 Ioh. 3. 17 18. 3 Ioh. 5. Iam 2. 14 15. M. H. The word saith Mr. R. teacheth that I should confess Christ walk before God c. but that I am under a divine law to swear this covenant which is different from the covenant of grace in relation to this duty is no divine law Ans. But to say there is no divine law to necessitate a man to enter into another covenant for marriage beside the covenant of grace is strange So a man may take the place and do the duties of a husband to a woman and tell her I have been these many years in the covenant of grace and there is no necessity to make a mariagecovenant beside A Nimrod might say the Gospel teacheth to pay tribute to Princes and the Prince to exact it and there needs no other covenant between Prince and people Ans. The reason is altogether impertinent for a Pastor is no married Husband no Monarch to rule over one single Congregation only So when he dispenceth Bread and Wine in the Lords Supper to fourty of another Congregation which he may lawfully do 1 Cor. 10 17. 1 Cor. 12. 13. As our brethren teach the Pastor saith I am no married Husband nor Church-covenanting Pastor to you fourty forraign members of another Congregation but yet I do the duty of your own sworn and only Husband and Pastor to you in dispensing to you this Seal of the Covenant and there is no need of a marriage covenant between you and me Is not this by Mr. H. his own doctrine to quit the argument when it undoes his own cause and to say the comparison of husband wife is blasphemous And the like is said of that of Prince and people for he is no Prince nor Magistrate to a people which never promised nor covenanted with him for subjection and obedience and a covenant is necessary in both these but a Pastor may and doth discharge pastoral acts to these with whom he never entred a marriage-covenant all our brethren grant 2. Mr. R. denies not but there may be a Covenant between a fixed and a proper Pastor to make him fixed and proper not to make him a Pastor and this Congregation but that agreement makes neither Husband nor Prince but my argument is that the covenant of grace gives marriage membership to the man who entereth it to all Congregations on earth and warrants the sound professor to gaine a trespassing brother in all Congregations without the new fansied marriage or covenant between him and them And the covenant of grace entred did this See and answer my Arguments and prove not to me a marriage-membership with this only Congregation by an asserted comparison wickedly said But Mr. H. speaks dishonourably of partaking Church-ordinances and seals in another Congregation and from another Pastor when he will have these acts to be adulterous and traiterous performed by no Husband but by a strange man and a forraign usurper and tyrant Mr. H. That of Baptisme is removed Ans. The answers of Mr. H. are removed Mr. H. The Gospel requires me to seek for the help of a godly Pastor and to marry and not to burn therefore there is no marriage covenant to make a husband and such a man a Pastor to me Ans. This heedless similitude ever brought to the fields is already removed 2. There is a difference between making a man a Pastor to me fixed and making him a Pastor simply the former I grant and Mr. H. shall gain nothing thereby 3. If the Gospel bid me pray every where remember the Lords death till he come gain an offending brother every where teach warn comfort the brethren every where Ergo I must pray Church-ways partake of seals c. at the Church of Ephesus of Philippi of Rome c. without any new engagement or covenant superadded to the Gospel-covenant CHAP. XXV Whether a Pastor or Professor be first a member of the Catholick visible Church before he be a member of a single Congregation MR. H. Some Paradoxes fall from the Pen of Mr. R. a Pastor gifted and called by the Church is a member of the visible Church before he be their Pastor though he be a member of no Congregation 2. That a
divers congregations to be acts of Adultery 3. It makes a Pastor to be married till death 4. When the congregation is dissolved by persecution the godly Pastor is cast out of his Masters service by the nature of this covenant because he is faithful to Christ and that by Christ himself 5. It divorces between all godly Pastors and all Churches on earth so that it is not lawful to preach pastorally or to tender the seals to another congregation or any member thereof though Letters of Recommendation as our Brethren say may give Church right to the seâ—ls to those of another congregation to be admitted to the Lords Supper yet we still desire to Quere Whether the Pastor upon the banishment or death of the Pastors of sister congregations may not lawfully pastorally preach and tender the seals to them or not if the former here is a strange man acting as a husband to another mans wife 2. Here is a Pastor acting as a Pastor and a Shepherd to those that are not his flock and that by no intervening of a Church-covenant and he wants the essentials of a Pastor which is the choise of that people 3. Here is Mr. H. his relation between Pastor and People broken and their principles destroyed if the latter be said 1. What difference is there between his tendring of the seals to those of another congregation in his own Church and in another Church except the walls of the house make the difference 2. Why should he not tender the other seal of Regeneration common to all covenanted ones Act. 2. 39. as well as the Lords Supper 3. If he may not as a Pastor in another congregation How or by what authority of Scripture are Pastors onely Ambassadors of the King Messengers of the Lord of Hosts Workers with Christ Stewards Dispensers of the Mysteries of the Gospel Sent of God Friends of the Bridegroom and can act onely as such within the precincts of a congregation and lose both name and thing when they pass over the line to visible Saints of another congregation The Priests might not offer sacrifice and offerings but in the place that the Lord should appoint in his Word shew us a word confining pastoral acting 〈◊〉 Ambassadors to one flock onely 6. This destroyes the communion of Churches as Churches and makes Synods in which Pastors act as Pastors to other congregations associate as Mr. Cotton teacheth to be no Ordinances of Christ. 7. The same husbandly power must be in Doctors so that they write not books as Doctors to other Congregations but onely to their own 8. What Scripture warranteth the same Pastor in the same Sermon preaching to his own flock and to many strangers of another congregation to act as a Pastor to his own onely and to others as a gifted man and to hear in the same word to the conscience of the one by pastoral authority and to the other by private authority such as a gifted plowman or woman hath 9. Onely Christ is the Bridegroom Spouse Husband of his Church Ioh. 3. Eph. 5. Cant. 6. 1 2 3 4. and it will not suffice to say Christ is the supreme Catholick Husband of all Churches but the pastor is the under-politick head and husband of the congregation as some distinguish For the Husband and Bridegroom are as incommunicable Titles proper to Christ onely as to be the Head of the Church Eph. 1. 22. Col. 1. 18. and yet Jesuites do but mock when they say That Christ is the principal and perpetual Head of the whole Church in a soveraign and principal manner but the Pope is the Ministerial Head Nor do Papists make the Pope a Father Husband Bridegroom and Head of the Church by the spiritual influence of life motion and grace yet are they refuted by Willet D. Fulk Cartwright and ours And Mr. H. will but ad nausâ—am inculcate that the Pastor is the married Husband and the Congregation his onely Wife and that he may not act as a pastor toward others than his own flock more than a man may venture to take the place and to do the duties of a husband to a woman and tell her he is in the Covenant of grace and there needâ—… Marriage-covenant Hence I infer he cannot dispense the Lords Supper to one of another congregation contrary to himself and his Brethren except he be married by a Church-covenant to them and so he must be a husband and perform the duties of a husband to a hundred persons of a hundred associate congregations But it had been fit Mr. H. had produced any words of mine that bear that being in the Covenant of grace can warrant a man to discharge pastoral duties either to one congregation or other before he be lawfully called of God by the Church and before he formally consent and engage not implicitely but formally and expresly to feed the flock of God or that any mans being in the covenant of grace licenses him to do all duties whatsoever of a Pastor of a Magistrate of a Husband of a Physician bâ—fore he be lawfully called of God to the calling of a Pastor a Magistrate a Husband a Physician And Mr. H. wrongfully would that the Reader should believe That Mr. R. so teacheth There are some actions indeed that the visible and professed being in the covenant of grace warranteth a man to do to wit to partake of the seals in all congregations without any new church-Church-covenant to gain a trespassing brother to counsel teach rebuke comfort Church-members of all congregations where it shall please God he shall be for the present And Mr. R. denies that these are either pastoral or husband-duties and thinks Mr. H. in a great errour for if one of another congregation should trespass against a member of a sister-congregation near by Mr. H. hath furnished the offender rebuked with this Reply You and I are not congregational Brethren nor married members of the same congregation and therefore the covenant of grace warrants not you to rebuke me or to tell the Church of my obstinacy in Adultery except you and I had both sworn in the same Marriage-congregational covenant for the covenant of grace no more warranteth you to gain me in a Church way than it warranteth a man to do husband-duties to the Woman with whom he never made any Marriage-covenant and so all duties of this kinde performed by Presbyterians never so godly must be Antichristian and adulterous Mr. H. This new Covenant makes the new adjoyner a member of the congregation saith Mr. R. never 〈◊〉 of us saith Mr. H. said any such thing The Church as totum essentiale made of visible Saints covenanting to watch over one another in a Church-Way is before her officers the particular members are members before they choose their Pastors and therefore are not made Church-members by this new covenant Ans. There be too many wayes to the Well here I said the new covenant makes the new adjoyner a member of the
sayth Calvin baptized are so ignorant and they are admitted members say our brethren in and with their parents 3. M. R. speaketh of the visible Church of which Papists ignorant of fundamentalls are not members CHAP. XII How profession doth notifie conversion Mr. H. That profession which must notifie to the Church that a person is a true believer that must notifie that he hath true grace But the profession that M. R requireth must notifie to the Church that he is a true believer pag. 196. Faith giveth right to the seales profession to speake acuâ—ately doth only notifie to the Church that the man hath right to the seales So M. R. Ans. What is in question to M. R. it is one thing to be a Church-member as infants and fixed hearers are and another thing to be by profession capable of both the seales the latter are such determinate Church-members or Church-members in speciall but all members are not capable of both seales 2. The profession that M. R. requireth doth notifie M. R. said not Faith must notifie to the Church that a person is a true believer before he can be admitted a member of the Church by the Church And that is the question now Not what profession doth notifie simply but what it must notifie to the Church before the Church can lawfully admit them to be members M. R. never said that nor sayeth M. R. That not every profession but that which is apparently true doth notifie so much and that which is only savoury to the godly 2. As also M. H. addeth to my words the adjective True which is not in my words yea I teach that the profession of Demas Magus doth not notifie that they are true believers And though visible profession should notifie true faith it is not necessary that it must offer to judicious charity such overweighing evidences as the Church cannot lawfully admit Magus a member but they must first positively judge him a reall convert and the like Iohn must judge of all Iury whom he baptized 3. Since M. H speaketh of admission to the seales in the plurall number he must mean both the seales Hence let this quaere be answered by our brethren whether they think that profession doth notifie to a charitable judgement that all infants of Church-members because born of Church-members are reall converts If so birth must give conversion and David must give to Absalom conversion by birth 2. All infants so born must be regenerate but experience and Scriptures teach that many so born turn Apostates and prove sonnes of perdition How our brethren shall free themselves of some baptismall regeneration and of the apostacy of the justified and truly sanctified let them consider and the sound Reader judge for our brethren tell us it is not lawfull to put the seale upon a blank CHAP. XIII Of degenerate members of the Church A Church constituted of fit matter may be corrupted by their breaking forth into scandals as is clear in Corinth Galatia Sardis and the Church of the Iewes to whom the Lord threatneth a bill of divorce Hos. 22. and there is a necessity of toleration untill by a judiciall proceeding the evill be tryed the party convinced or out off Ergo the corrupting of a Church constitute gives no allowance to bring in corrupt members but by the contrary if a pentinacloâ—â— member should be removed then such a member should not be admitted Ans. 1. This is the argument of Mr. Robinson and most are borrowed from Separatists and Anabaptists in this theme if such as are known to be no visible members must be tolerated untill censures be applied and they convinced or cut off in that intervall the Church must either give the seales to them and their seed or not If the former be said then must the Church knowingly prophane the holy things of God And so visible members as visible saints and under that formall reduplication as visible converts are not admitted to the Church but as tolerated scandalous persons upon whom the Church bestowes Church-admission and seales untill it be seen they are converts visible which destroyeth a principall pillar of the brethrens way If the latter be said that the seales are to be denyed to them and to their seed in the intervall then the visible Saintship so judged is not the formall reason of membership and Church-priviledges to wit of seales for hence seales are denyed to such members as are seen to be scandalous but not casten out which againe destroyeth the same principle 2. The argument presupposeth that none are excommunicate but under the formall reason of visible non-converts Ergo David Peter and such are undoubtedly visible converts cannot be excommunicate for adulterie or murther though visible they remaine as to all other things save in the matter of Uriah and the one particular scandall for which they are excommunicate sound and savoury saints but the Church must judge David Peter and all such whom they excommunicate non-converts and unchosen to glory which is against the brethrens way also for if none be admitted Church-members but such as according to the command and revealed will of God are judged converts visible Ergo all casten out are no members and so non-converts and should not have been admitted but holden out though in other things they be visible converts 3. M. H. cannot produce any argument of M. R. wherein he argueth simply from corrupted and degenerate members such as the Jewes were Act. 13. who blaspheme contradict and openly put away the Gospel that such may be admitted and planted in Churches But Sardis for the few names therein is one of the seven visible Churches and golden Candlesticks among which Christ walks Rev. 3. and M. Hooker yeilds the seales were due to these members and their feed though they had a name of living members and were dead so they were not visibly scandalous but M. R. his argument is not brought but a new one for M. R. saith that God made a covenant Deu. 29. with the body of the people for the elects sake said to be hard blind Dâ—â— 29. 3. stiff-necked Deu. 31. 27. aâ— that time but professed repentance Deu. 29. 3. Our Saviours aime and decree or intention of saving which is hidden from us and the Lords deep dispensation in long bearing with the Church of the Jewes and calling them Lo-ammi not my people Hos. 2. for that he cites is no rule to us but the revealed will nor is the Church to forbear to censure so long as God punisheth not yea then should the Priests have admitted into the Temple the worshippers of Baal such as offered in the high places to other strange Gods for God cast not the people of the Jewes nor such Idolaters utterly off at that time but he sent Prophets to them And there is a farre other consideration of a whole Church and of Iezabel a single person He will not remove his candlestick from Sardis
the Elect pag. 39 40. and such rotten ones as Magus and Iudas 2. How a false and a true right can come from the same command of God let Mr. H. judge Lastly it is poor to say How come hypocritical Professors to have right to the Seals As visible Members they have none as invisible Members they have none for such they are not Ans. True they are not but Mr. H. gives them the same right with invisible Members quo jure let him shew Ergo the Church must give them no Seals or give them Seals when she cannot know they have any right for indeed they have none that is true and real Ans. The Church doth obey Christ in giving them Seals and it well follows Ergo The Church giveth them Seals when she cannot know they have any right to wit internal and real which is a saving priviledge of special note in the Mediator to the Seals including signes and the grace signified for so onely they do belong in the Lords intention and eternal decree to real believers not to Magus and Iudas except Mr. H. will stand for Arminian Universal Grace and say that God intends the same saving grace in Ordinances and Seals to Peter and Iohn and likewise to Pharaoh and Magus CHAP. XVII Whether the visible Church as visible can bear these styles of the Body of Christ of the Redeemed of God the Spouse of Christ c. Mr. H. saith These things may well be given to the visible Church Those over whom Officers are set to feed them by Doctrine and Discipline must needs be the visible Church But these are the Church Act. 20. 28. Feed the flock not of the Elect onely but of the whole visible Church Take heed to the whole flock of God else if they were set over the Elect onely they might reply Lord we cannot search into thy secrets who are the Elect and invisible Saints onely to feed them where as the current and common sense of the Scripture is taking Redeemed and Sanctified as visible though not really such the stream of the Text runs pleasantly Feed all visibly redeemed Elect and Reprobate So they be redeemed in the judgement of Charity Ans. 1. The Church visible is taken two wayes 1. In the latitude as comprehending all Professors sound as Peter or rotten as Magus all which have a sort of right to the Seals but divers wayes as is said 2. More restricted as a Church so and so visible as the soundest part of real believers comprehending in Corinth onely such as are really justified sanctified c. In the latter â—ense the Church visible and professing is one in the matter all one with the Church invisible and soundly and sincerely professing and Peter is both a real believer and visible and soundly professing believer In the former sense Paul writing to Corinth to Ephesus 1 Cor 1. Eph. 1. 1. Rom. 1. 7. to the Romans calleth all the Church visible there justified or not justified the Church to wit the Church visible In the latter sense onely the so and so visible professors sanctified justified are the onely really soundly professing visible Church and the whole is named from the sounder part In the latter sense Christ is head and Husband of the visible Church consisting of onely real sound visible Professors and that not onely by the influence of politick guidance but also by the influence of saving grace But of this visible Church Mr. H. moves not the question and therefore his Arguments speed the worse 2. The Argument of the same strain is formed by the Arminians so As many as are the really redeemed Church say the Arminians and As many as are the Church of God redeemed in the judgement of Charity saith Mr. H. the Elders were to feed But the Elders were to feed the whole flock Elect and Reprobate real believers and hypocrites But the Proposition is denied and how either the Arminians or Mr. H. prove the Proposition we see not For Redemption to be bought with the blood of God yea to be chosen to life before the foundation of the world which are proper to the invisible Church onely are attributed to the visible Church of Ephesus Eph. 1. 4. Was it Pauls minde that thanks should be given to God because God hath chosen us all and every one of the visible Church here is Universal Predestination of Ephesus before the foundation of the world to be really holy for of that holiness he speaks because from eternity God had in the judgement of charity chosen to life and holiness such as Magus and Iudas and the grievous Wolves in that Church So must Paul say 2 Thess. 2. 13. We are bound to give thanks to God for you all whom we feed all to whom we write real converts or hypocrites that God hath in the judgement of charity chosen you all salvation through sanctification of the Spirit and bilief in the truth 2. The Proposition is false That as many as in the judgement of charity were bought with the blood of God as were to be fed with Doctrine and Discipline and so with Excommunication Then were they to esteem all the grievous Wolves that spared not the flock but preached perverse things Acts 20. 28 29. and all that had in such a manner fallen from their first love and first works yea all the Apostates in the judgement of charity to be bought with the blood of God and eternally chosen to life and saved for the Officers were to feed all these with Exhortations Threatnings Censures Now the latter is unsound But 3. They were all recommended to the care of Pastors as dear bought True but not as if all were dear bought the Text saith not that Mr. H. no doubt sinned with the Arminians in adding that to the Text for a father departing may recommend his family of children and servants to a Steward because saith the father they are dear to me it will not follow that they are all dear to him as children 4. Feed the Redeemed flock not as known to you to be Redeemed or Predestinated to life but as professors among whom are my ransomed ones 5. The Text runs in its stream most muddily not pleasantly if the world and the whole world Ioh. 1. 29. 3. 16. 1 Ioh. 2. 1 2. and the All that Christ died for be the Church of converts in charities judgement behold Mr. H. turns the world all the world all the world for whom Christ died before they were born and had being into visible Saints and when the Lord saith Ephraim is his dear son Jer. 31. and Israel a holy priesthood a chosen generation the currant and pleasant sense must be All and every one in the ten Tribes and all Israel are the Lords dear children and Priests sanctified to offer themselves an holy living sacrifice to God in the judgement each one of another though there be to their knowledge many thousand visible Idolaters Murtherers
I shall not undertake to reconcile our Brethrens charity and their faith when the Lord shall fulfil the Prophesies Isa. 2. 19 c. And what reason is there I pray you to say People are visibly redeemed but not visibly chosen to glory for the act of redeeming is not Christs visibly dying on the Cross for that Redemption material was visibly to no generations before that crucifying of Christ or to us but it is the laying down of the ransom of that noble life for such a certain number of Elect not one moe not one fewer than are written in the Lambs Book of Life I am of that opinion I hope with our Brethren and this is as much hid and invisible to man until their godly walk make their redemption in its effects to be visible as their eternal Election to glory therefore I much wonder of Mr. Lockyers asserting from Acts 15. but I hope my Reverend Brother Mr. Iames Wood hath by this silenced him for we look for onely silence from him except some other lewd brotherly help that the proper and allowed matter of a visible Church now in the dayes of the Gospel is persons truly converted such as God who knoweth the hearts of all men can bear witness of as indeed sealed by his holy Spirit I say This is the matter that we ought now to take to raise again the Tabernacle of David and none other no not in a whole Church as for that so far as very spiritual men can judge It s a dreadful addition to the Word CHAP. XVIII Answer to Mr. Hookers Arguments That the invisible Church is not the first subject of the Seals Me. H. Ar. 1. If those who were graceless and had no interest in Christ had yet a command from Christ to receive the Seals had warrant from his Word to require them then they had a right outward and visible in foro Ecclesiae to partake of them for there is no better right than Gods Command to enjoyn and his Word to warrant us to challenge any priviledge But many graceless who were no invisible members Ishmael Esau and all the males were enjoyned to be circumcised and all the houses of Israel to eat the Passover Ans. 1. What is in question is not proved to wit That the priviledges of special note in the Mediator Christ i. e. saving priviledges as Mr. R. often teacheth pag. 244 245. belong not to the invisible Church as to the proper and first subject But Mr. H. proves That external signs and external right to the Seals in foro Ecclesiae are bestowed upon rotten Members Magus and others 2. He ought to prove the visible Church is the onely principal subject of the seals as he elswhere asserts But this Argument proves it not 3. He frames the Argument of Infants who have right to be circumcised who have no command of Christ for Infants are not capable of commands or threatnings and brings not instances of these come to age under the New Testament 4. A graceless man as Magus hath thus far right to demand the Seals that he may say to the Church You sin in withholding the Seals and therefore I require you baptize me as Christ hath commanded you but he cannot say I have right even external to receive Baptism and I sin not in receiving it And Mr. H. Argument to prove it is naught Why saith he Graceless men have the command of God to challenge the Seals Magus hath the command of God to challenge and to receive the Lords Supper A command absolute he hath none shew me such a command Magus Iudas eat and drink at the Lords Supper challenge claim and receive Baptism All Israel eat the Passover be ye real believers or hypocrites be ye self-triers and prepared or not be ye clean or unclean I confess there were no better right to challenge the Seals than such a command if any such were but if Mr. H. or any of his reade such a command I pray I may see and reade also But Magus hath onely a conditional command which gives him no true and real right save onely conditionally to wit Magus receive the Seals and the Lords Supper so thou believe and examine thy self if not thou hast no right to the seals but eatest and drinkest thine own damnation And because these graceless men fulfil not the condition and believe not Mr. H. his Argument is waâ—â—ry They have right from the command of God which is the bâ—… right that is they have no right at all from a conditional command they not fulfilling the condition but such right as Robbers have to the Travellers purse yea they have no command of God but the contrary a severe discharge Isa. 1. 13. Bring no more vain oblations Matth. 22. 12. Friend how camest thou in hither not having a wedding garment He that eateth and drinketh unworthily eateth and drinketh damnation to himself 1 Cor. 11. 29. Mr. H. p. 42. Iob and his godly friends were invisible Members but being strangers they are forbidden to eat the Passover Ergo the seals belong not to invisible Members Ans. 1. The thing denied is not concluded Iob and his godly friends had the marrow of the Seals and wanted some external signs which are not saving priviledges as I alledge pag. 244. That Iob was not circumcised possibly is said not proved by Mr. H. 2. My minde is not to deny that the visible acts of eating drinking being washed in Baptism belong not to visible believers as visible taking visible as coincident with real believers for invisible men can no more visibly partake of Ordinances than Spirits can be baptized and eat the Lords Supper 3. Iob and his godly friends were not forbidden to be circumcised nor to sacrifice Iob sacrificed warrantably Iob 1. c. 42. Iob professeth he was visibly in Covenant Iob 13. 16. and 19. 25. I know that my Redeemer liveth And so they were neither invisible Members onely nor debarred from the seals Nay Proselytes were admitted to the seals Mr. H. 〈◊〉 41. If the invisible Church be the first subject of the seals the invisible Church must have the seals firstly and the visible Church secondarily as heat is first in the element of fire and secondarily in things hot by participation as iron Ans. It is no Logick If the invisible and real believer for example Peter be the first subject of the seals including Christ signified in them then to receive the seals worthily agree first to Peter and to invisible real believers and secondarily to these same invisible believers as they do visibly declare by their savoury conversation that they are really believers but there is no real transmigration of accidents out of one subject to another that is cold Logick but such real and internal right to the seals and to Christ and his grace signified by the seals do neither firstly nor secondarily belong to such visible Saints as Magus and Iudas yea
neither per se nor per participationem as the Sun and Stars are neither hot nor cold either firstly or secondarily for they are Aristotle saith Corpora quintae essentiae bodies of a fifth essence different from the elements and all mixed bodies Mr. H. p. 42 43. The Olive tree is the prime subject of the fatness that issues from it and appertains to it and of all the Ordinances But the visible Church Rom. 11. is the Olive the seals and other priviledges are part of the fatness which pertains thereunto Therefore the visible Church is the prime subject of them That the Olive is the visible Church see Beza Pareus Willet Ans. 1. Will Mr. H. bide by this Conclusion That the visible Church including rotten Magus trayterous Iudas is the prime subject of all saving priviledges of the new heart Gods inward heart-teaching perseverance c Then by his own argument Magus and the visible body whereof he is a graceless member as visible must be first qualified inherently with all these saving priviledges as heat is firstly saith he in the fire and then Justification Perseverance in grace must be transferred from such an ugly body as Magus Iudas c. to real and invisible believers 2. The Assumption is false Reade again Calvin Beza Pareus adde Pet. Martyr The English Notes Diodati they expound not the Olive of the visible Church onely as contradistinguished from the invisible as Mr. H. takes the visible Church in this dispute as it includes the whole visible Israel even Idolaters who slew the Prophets and the Heir But the Church visible including the Election Rom. 11. 7. and also the invisible and really justified and by fatness they mean not onely external priviledges which the rotten hypocrites wanted not but the juyce and sap of saving grace by which saith Pet. Martyr They that are far off are made nigh Ephes. 2. 12 14. and were engrafted in the Head and Body saith Pareus yea Willet citeth Gorham and Lyra who expound the fatness of habitual grace Mr. H. Let Mr. R. remember he said lib. 2. pag. 260. None are to be cast out for non-regeneration known to be such But if ye give them the seals saith Mr. H. the Church shall give the seals to such whom she knows have no right to them Ans. Mr. H. himself is alike burthened with this as I am A toleration there must be of some until the scandals be examined and Censures applied and the Church knows men to be unregenerated many dayes before they can know it juridicè Let Mr. H. then answer whether they should be debarred from the seals or not 2. If such were admitted being free of scandal it follows not its a poor begging of the question that the Church should admit to the seals such as she knows hath no right Why because they are not in the judgement of charity real converts that is non causa pro causa no cause Mr. H. Mr. R. puts the formalis ratio the essential reason of Offices and Officers in another subject besides the visible Church in the invisible Catholick Church convertibly or reciprocally and universally Whatsoever hath these priviledges to wit Offices Officers Seals right to the Seals c. is the invisible Catholick Church And onely the invisible Catholick Church Ergo not the visible hath all these priviledges If Mr. R. rid his hands c. it s good Ans. Mr. H. hath two pages near by of this of which whether I have rid my hands let the judicious Reader determine Know Reader that Mr. H. will have all priviledges external Offices Officers Seals and right Ecclesiastick which is formally a painted bastard right in the visible Church onely as its first subject I rid my hands of this by granting it take the visible Church in a good sense as including good and bad nor said I ever any thing to the contrary But these are not the saving priviledges of special note such as to be taught of God to persevere in saving grace c. as I oft say p. 244 245 c. And though Mr. H. his priviledges to be an Apostle or another Officer to have right external to the seals a bastard right agree to the visible Church yea to Iudas and Magus they being gratiae gratis datae yet saving priviledges the anointing the new heart Justification Perseverance the styles of Spouse Sister Love Dove c. are such as I desire Mr. H. to rid his hands and to clear the coasts to us by his answer to my words Due right par 1. pag. 244 245. divers pages how these agree reciprocally to his visible Church I take but some few The single Congregatinn of such as Magus and Peter c. is the first and reciprocal and proper subject of the anointing of justification and perseverance And convertibly All that have the anointing are justified persevere are onely the single independent Congregation of such as Magus and Peter c. What then will Mr H. do with his own that are both visibly and invisibly justified regenerate who by persecution or pestilence are broken from the Independent Church Shall they not share of the anointing because they are not Members of the single Congregation This is hard measure to the godly and bad Divinity This is not good Logick that therefore Mr. R. must shew some other essential causes of Offices and Officers besides the invisible Church He must mean the visible Church of which Magus is a Member I know in Logick that the subject is an essential cause of an accident Subjectum sumitur in dâ—finitione per additamentum I learned long ago And for the close the society the saving priviledges of the new heart perseverance is the invisible Church and all that have these the anointing perseverance c. is the invisible mystical true Church I own this reciprocation as new Logick though let not the Reader mistake I take invisible as opposed to visible in its latitude as it takes in both believing Peter and the hypocrite Magus yet so as the visible Church is so named to wit a true visible Church from the choicest part but not as invisible is opposed to visible tali modo both visible and sincere for the Catholick Church invisible is also the Catholick Church visible to wit tali modo in a sincere profession visible CHAP. XIX Mr. H. his formal cause of a Church visible or Church confederating is considered Mr. H. We have done with the material cause Now we come to the formal cause of the visible Church The faithful whether they be seemingly or sincerely such scattered up and down the earth are like stones in the streets or timber in the field they may have a communion by faith by which they are an invisible Body Mystical but until they meet together in one place and have right to all the Ordinances there and be confederate by a Church-Covenant which gives the formality to these Churches they are not visible
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
Judg. 2. 19 20. Deut. 29. 25. Ezek. 2. 3. yet if they repent Lev. 26. 42. then I will saith God remember my covenant with Iacob and also my covenant with Isaac and also my covenant with Abraham will I remember and I will remember the land I will not cast them away c. Nor is this a Temporeâ—â—â—rcy onely 〈◊〉 Ezek. 38. 24 25. 1 Kings 11. 32. 8 19. 〈◊〉 Kings 19. 34. 20. 〈◊〉 Psal. 132. 10 Isa. 37 35. Now if the Parent nearest be the adequate cause the mercy is not conveyed by David oâ— for Davids sake as the Scripture saith more than to the wildest Pagan And that 1 â—or 7 14. must be meant of the farther off children as Rom. 11. 16. If the root be holy so are the branches he means the branches to be graffed in again v. 23. the branches beloved for the fathers sake v. 28. far off branches not yet ingraffed again until the fulness of the Gentiles be come in v. 25 26. Mr. H. In the place Exod. â—0 the Lord â—ies not himself to a law but walks in breadth as best beâ—â—omâ— his Wisdom so â—e eximes some from the threatning and withhelds the expression of his love from others Ans. The expressions of the Lords love and mercy is one thing the Lord useth the latitude of soveraignty here and the extending of covenant-mercy to the thousand generations is a far other thing 2. When Mr. H. saith that the Lord withholds the expressions of his love from others in the thousands mentioned if he mean the expressions of his covenant-love as he must what is this from contradicting the words of the Text Calvin whom Mr. H. misciteth saith it s meant of covenant-mercy to be propagated to the thousand generations according to that I will be thy God and the God of thy seed Now neither Scripture nor Calvin ever meant by seed the nearest seed of the nearest parent onely Quod Dâ—… gratia inquit Calvin in famâ—… pâ—orum aeterna resideat Perkins is as clear in this I wonder that Mr. H. was not afraid to cite these worthy servants of God for an opinion so repugnant diametrally to the letter of the Scripture and 10. To the longanimity and patience of God For an earthly Prince making a covenant of grace with a man and his family were it grace and gracious dealing to cut off all his posterity for the fault of onely the nearest parents so as all the rest of the blood-line should be to him as damned Traitors and Rebels And 11. It close everts the liberty of God in his free election of grace for doth not Scripture and Experience teach that the Lord never sent his Gospel to a Nation but he had there among them his chosen ones both of the seed of the Elect and Reprobate Acts 18. 9 10. and therefore the Nation called of God by the Gospel is also the chosen of God and the loved of God according to the most precious part So the Scripture Deut. 7. 7 8. 10. 15. Eph. 1. 1 2 3. 1 Cor. 1. 26 27. Psal. 132. 13 14. 15. 147. 19 20. Now if he should eâ—â—t off men from the covenant for the real defection of the onely nearest parent he must remove the Gospel for the same defection and conclude himself that he should not choose to life the children of some Reprobates contrary to Scripture and it s as great a wonder to me that Mr. H. should claim to Zanchius for this opinion for he expresly refutes it Mr. H. They who imitate the sins of parents may expect plagues they that follow the obedience of faithful parents may expect mercies Ans. It s impertinent for such as follow the sins of parents are none of the thousand generations of them that love God not the latter of them that hate God 2. Though both these be true Mr. H. must prove that mercies promised Exod. 20. are covenant-mercies derived from the nearest parents onely else he saith nothing for his owne cause Mr. H. The mercies here promised are not all the particular blessings and priviledges that the parents were possessed of Israel wanted circumcision fourty years in the wilderness and in the time of the Iudges and in the 70 years captivity they wanted sundry priviledges they enjoyed under David and Solomon the mercy here must be grace and glory Ans. 1. This is for me But when Mr. H. would have Infants of nearest parents excommunicated to be excluded both from Baptism and Covenant-mercy and have them in the case wholly with the Infants of Pagans they must be excluded from grace and glory else Mr. H. must shew with Anabaptists some way of Salvation of Infants who are without the covenant and so have no share in that onely precious Name by which men are saved 2. I hope Mr. H. will not say Israel wanted circumcision in the Wilderness for the sins of their nearest parents onely there was a physical impediment the Lord who loves mercy better than sacrifice would not have Infants wounded in that â—earisome journey Nor was it for their nearest parents Idolatry onely but because they and their fathers from Egypt until that day Ezek. 2. 3. rebelled they were deprived of this other priviledge 3. Mr. H. must prove that the people in the Wilderness in the time of the Judges a stiff-necked generation who did worse than their fathers despised mocked and killed the Prophets were all of them visible converts a generation of lovers of God and such as kept his commandments Mr. H. This being the meaning as Calvin Zanchius Junius Perkins what inference can be made for the conveyance of the right of Baptism from remote parents to children I know not for how doth this agree to children to love the Lord and keep his commandments who are not yet capable being not come to years to put forth such acts Ans. I shall not invite Anabaptists to triumph in pulling this Argument for Infant-baptism from our Divines for if the words must be expounded of actual love to God and actual obedience in Infants so that if Infants be not capable of actual love and obedience to God the covenant-mercy must be broken off in all Infants who die before they can come to years to actually to love the Lord and keep his commandments And if the flux of covenant-mercy be suspended while Infants come to be capable to actually love God and obey him where then shall be covenant right in the males of the Jews to be circumcised and in the Infants born of covenanted parents under the New Testament to be baptized For the Argument if any be must be thus To such as cannot actually love God and keep his commandments for want of age there be no covenant-right to Baptism conveyed But this want of age and capacity to love God and actually obey him is in all Infants in Old or New Testament except Mr. H. mean that nearest parents can supply the want of capacity
a new instance of his own and pass by the Lords way For God sends not private men or Christian unofficed Scholars or if he do their extraordinary sending makes them publick Pastors and Prophets not the people but he sent Philip an Evangelist and after Peter and Iohn to Samaria Act. 8. Paul to Macedonia Act. 16. and his own Ministers Tit. 1. 5. 1 Tim. 4. 14. 5. 22. Paul and Barnabas men in office some more than zealous Christians and Scholars to the Gentiles Act. 13. Ionah to Niniveh Ananias to baptize Paul Jon. 3. Act. 9. 3. Doth not Mr. H. dress up a providence of a Christian Scholar sent to converted Pagans and must they be made the ordinary and onely Church who can call Ministers and this Scholar being unbaptized himself must as the married Pastor in the ordinary way of Christ baptize to his dying day others and his calling must be null say our Brethren except that onely Church call him and according to the ordinary Rule of Christ he must be all his life unbaptized which must be a reputing of Baptism with the Familâ—st a thing indifferent rather than he own a forreign jurisdiction as Mr. Lockier speaketh so as to be baptized by a Pastor of another Church Mr. H. If Baptism give the form to visible Membership then while that remaineth valid as it doth in excommunicated persons and when the Church is dissolved visible Membership must remain for where the form is the formatum the thing having such a form must be also for Relata se mutuò ponunt tâ—llunt Ans. The conclusion is fancied and nothing against me 2. There be two things in baptized Members 1. God is their God of Egypt and Assyria fathers and sons under the New Testament as the Prophecy is Isa. 2. 1 2. 19. 25. 60. 1 2 3. Rev. 11. 15. 2. Infants are holy as the root 1 Cor. 7. 13 14. Rom. 11. 16. and it must be cruel divinity to say That fathers and feed broken off an Independent Church through persecution and no sin in them are by the Lord cast out of visible covenanting with God and from Membership and Church right to the Seals nor is Baptism any wayes removed 2. There is the solemnity of admission by Baptism in the excommunicate this is hurt but it s no more to me the formal cause of Membership than the ceremony of Coronation or the delivery of a Sword is the specifick form of a King and of a Major and therefore all is granted and Mr. H. proves nothing M. H. Baptism is but a separable accident to the covenant its efficacy may be hindered by the unworthy receiver and yet it remains in its own nature to the excommunicate and dissolved member for the form can never be removed from the thing formed If to be the eldest son be the formal cause of possession it could never have been taken away But to be a well-deserving heir is that whâ—ch gives formality of possession Ans. 1. It is a wonder that M. H. cannot find valid arguments to bear a free conclusion For to me Baptism is not a means of a Church-membership simply but of a Church-member tali modo that is of a member conspicuously and solemnly differenced from a Pagan 2. It is bad Divinity to join the nocent excommunicate man with the innocent dissolved member 3. It is a naughty argument to prove that Baptism is a separable accident of the covenant why because its efficacy may be hindered by unbelief for the efficacy of any thing is the actus secundus the operation of it not its essence so he may prove that Christ the essential subject of the Gospel is a separable accident of the Gospel and covenant of Grace because both the efficacy of the Gospel and of the Redeemer by mens unworthiness and unbelief is hindered 4. He concludes not so much as his own fansied conclusion to wit this only ergo the efficacy of baptism is not the specified form of visible membership valeat totum what Dreamer said any such thing it is sure baptism in fieri as it is administrate and professed is the means of the excommunicate mans solemn installing and engaging to be a follower of Christ and by the scandal that brings on excommunication baptism as professed and as binding is so far hurt as the Covenant-Baptismal is violated and if the man be excommunicate for Apostasy then it is disputable whether Baptism be not quite undone 5. It is weak moral Philosophy which Mr. H. addeth that well deserving in an heir gives formality to possession Well deserving gives just and Law-right to possession in the heir But he is a weak Lawyer who would so plead the innocent Traveller believing in God hath due deserving to his own purse which yet is in the bloody Robbers pocket Why Mr. H. saith he hath well deserving which saith he is the formal cause of possession and so he must have possession for the formal cause cannot be separated from formatum And so godly David unjustly expelled from his Kingdom for many years yet deserving well must have right both to possess his Kingdom and not possess it for if he have the formal cause of possession he must have possession when he is expelled Mr. H. It shall follow that the Church of Rome is a true Church for all the members of that Church have true baptism which is the formal cause of a true Church but that is false that that Church is a true Church Ans. The conclusion of the connex proposition is nothing against me who deny Baptism to be the formal cause of Membership 2. Such a Baptism that is valid as touching the substance of the seal as is in Rome such a Church according to the Metaphysick entity and being of a Church is Rome a Ministerial Church teaching necessary fundamentals though darkning and contradicting all but it is not morally a true Church but leprose and unclean See what Iunius Whitaker Calvin and Rivetus say hereupon Mr. H. is far from their sound expressions if this be true then to Iezabel and seducing Teachers who are under the Church-covenant the formal cause of membership must appertain and they must be Church-members and must be tolerate till they be judicially tried and censures applyed so Mr. H. and Church priviledges bestowed on them at the command of Christ. So also Mr. H. So visible non-converts and swine adorned with Pearls contrary to Christs command Matth. 7. 6. and yet keeping the essential form of visible Saints must be visible Converts Which is a contradiction Mr. H. The seal of our incorporation which is latter and posterior to the incorporation cannot be the form of it for the Sacrament is not appointed to make a thing that was not but to confirm that was or it doth not give but confirm grace But such is Baptism Ans. The conclusion is not against me 2. Observe that Mr. H. sides with Arminians