world are become the Kingdoms of our Lord and of his Christ and he shall reign for ever and ever So is the same Psal. 2. 8 9. 22. 27 28 29. 72. 8 9 7. 97. 1 2 3 8. 99. 1 2. 110. 1 2 3. Mal. 1. 11. Isa. 19. 16. 55. 1 2 3 4 5. 35. 1 2 3 60. 1 2 3 4 5. 62 1 2 3 4 5 6 c. Ier. 23. 6 7. Zech 13. 8 9. Nor will it help a whit to say O but the Kingdoms visibly covenanted under the New Testament have not all one Temple nor one National Worship in the way of the Iews It s answered That was accidental to the visibly covenanted Nation for as a visibly covenanted Nation they the same way worshipped the same God in their Synagogues and in a Church-way as a Church-Jewish as we worship God in a Church-way in one single congregation Temple-worship agreed to them not as a visible Church but as such a special paedagogical visible Church 5. The being a National Church in that sense to wit typically National doth not essentially difference the Church of the Jews from the Church of the Gentiles as to the internal parts constituent of a visible Church For 1. Peter saith 1 Pet. 1. 2 9. of the Gentiles what the Lord of his people Israel Exod 19. 5 6. said But ye are a chosen generation a royal priesthood an holy nation for he writes to visible professors then dispersed as Beza and others and the Text evinceth a peculiar people that ye may shew forth the praises in publick Church-profession 1 Pet. 2. 1 2. by Hearing Baptism 1 Pet. 3. â—1 and visible feeding of the flock by called Ministers 1 Pet. 5. 1 2. eschewing false Teachers 2 Pet. 2. 1 2 3. c. and receiving messengers Sylvanus and others sent to you to water the planted Churches 1 Pet. 5. 12 of him who hath called you out of darkness to his marvelloâ—â— light 2. The Jews and Gentiles are made one catholick Church the partition wall now being broken down Ephes. 2. 12 13 14 15. Isa. 6. 3. 61. 4 5 9. 62. 1 2 3 4. 54. 1 2 3 4. and have communion in visible Ordinances Isa. 66. 10 11 12. Zech. 14. 16 to 21. Isa. 49. 6 7 18 19 20. 3. The Churches of the Jews and Gentiles have the same Head and King in them reigning in the same Ministery and Word Hos. 1. 11. Eph. 1. 21. 4. 11 12 13. Col. 1. 18. saved by faith and the same grace of Christ Acts 15. 8 9 10 11. 10. 42 43. Heb. 11. 1 2 3 1 Cor. 10. 3. They did all eat the same spiritual meâ—t 4 and did all drink the same spiritual drink for they drank of the same spiritual Rock and the Rock was Christ. Here our Brethren argue from the constitution and matter visible Sainâ—s as Mr. H. frequently and the same formal cause the Church covenant in the Church of the Jews when it seems to make for them and when the government makes against them then they reject the argument from the Jewish Church 6. What agrees to the Church of the Jews as a Religious society to keep peace and Religion in purity and to purge out offenders and agreed to them in a moral and no typical consideration that agrees to us also But National Assemblies and National Engagements for Religion agreed to the Jewish Church in a moral consideration as it cannot be shewn there was any thing typical in that Assembly at Mizpâ—h Judg. 20. but to cognosce of the publick wickedness in the matter of the Levites concubine The revenge was indeed civil but the Assembly for a scandal which made Religion to be evil spoken of was a Religious Meeting for no such folly should be done in the Israel of God And the meeting of the whole congregation at Shiloâ— in their Heads was Religious to condemn the new Altar as was reported set up by the two Tribes Iosh. 22. 12 13 c. And the Assembly of Israel at Mount Carmel 1 Kings 18. procured by Elijah was to prove that Iehovah was the Lord and for the keeping of Religion pure And the Covenant that Ioshua made with the people and that which Iehoiada made between the Lord and the people that they should be the Lords people Iosh. 24. 25. 2 Kings 11. 17. and that the people sware under Asa 2 Chron. 15 8 9 10 11 12. were morally binding Covenants prophecied to be under the New Testament Isa. 44 5. 19. 21. The Egyptians shall vow a vow to the Lord. So Zanchy There was indeed a thing temporary and some typicalness in the manner of the punishing the breach of it Diut 13. 15 16. 7. 24 25 26. but that ceremonial kinde of punishment did not belong to the essence of National covenants and therefore makes not the National covenant to be typical and not morally binding to Christians no more than Mr. Hooker will say that the Law of punishing capitally false Prophets seducing to Apostasie and divers other Laws to which something typically did belong but accidentally doth not as touching their substance obligeth us Christians So were also Councels morally binding to us and consequently Engagements and Subscriptions to them and their Actâ— Nor can any say but upon the supposition that Christ hath appointed officers for his house but it was a moral duty not typical the Rule Acts 15. 6. 21. 13. going before and warranted by the Law of Nature That the Nicone Councel about anno 327 should convene against Arrius denying Christ to be God equal with the Father and by the Emperors authority And that in the Councel of Constantinople about ann 383. Macedonius denying the holy Ghost to be God should be condemned and Nestorius affirming two persons in Christ ann 434. and that Eutyches holding one Nature to be in Christ after the Incarnation and so confounding the Humanity and Divinity together should be condemned in the Councel of Chalcedon ann 454. See for more of this Authors cited in the Margin and their judgement of Councels 7. How shall Egypt Isa. 19. 25. Assyria ibid. be a covenanted Nation to God by our Brethrens way they must be a covenanted Nation only in parts as members of an Independent congregation and so none shall be visible Covenanters with God as Isa. 19. but their visible members Mr. H. To covenant with God is a free act no Prince can compel a Nation to swear a covenant National Ans. Then a Prince cannot compel a single man baptized to hear the Word nor a Minister to do his duty to preach or feed for these should be free acts in order to God nor can a Judge by this compel a single man to witness the truth for swearing should be a voluntary act of worshipping of God but a Prâ—nce and State can compel people to do a known duty of adhering to the worship of God 1 Chron.
If these forreign Churches of which he is no member as Mr. H. saith may and do as well discern Mr. H. his Marks of a visible Saint as his own Church to wit after trading among them divers years to them he savours as if he had been with Iesus p. 14 15. he abstains from all known sins p 24. then have they as good right to tender the Lords Supper to him as his own Church and he may have a desire and the same right both real and visible that he hath to the Ordinances in his own Congregation then as the Eunuch said Here is water so here is a â—able and Christ in eating what should hinder him to eat Is not Christ walking beside the golden Candlesticks here as at home 4. If Providence necessitate him as he is chased by persecution to one City and is banished out of that that he must fly to another and from that to another and from that to a third and is providentially necessitated to have no certain dwelling as was Abraham and the Saints case Heb. 11. 37 38. 1 Cor. 4. 11. so was Christs case Matth. 8. 20. he must either live by the Rule of the Gospel all his life without Church-Ordinances or as he cometh to ten sundry Churches visible he must be ten times twenty times married unto and divorced from the Church have and lose Church-right to a communion with Christ in his body and blood and to the Head Christ and to all the edifying comforts of Church-Ordinances CHAP. XX. The Arguments of Mr. H. for a Church-Covenant considered and removed MR. H. Every spiritual and Ecclesiastical incorporation receives its being from a spiritual Combination So Cities and Towns have their Charter granted them from King and State to meet for such ends it is the Sement that sodders all 2. Polished hewen stones give not being to a house except they be conjoined c. But every particular Church is a City Heb. 12. 22. A house 1 Tim. 3. 15. The Body of Christ Eph. 4. 13 14. 1 Cor. 12. 27 28. And all these are particular visible Churches where Pastors and Teachers are set and Members kâ—it together So Mr. R. Lib. 2. pag. 302. A Church in an Island is a little City a little Kingdom of Iesus Christ. Answ. Mr. H. in the title saith 3. The reasons of the Covenant and concludes nothing for a Covenant but only tells us Saints are the Matter like scattered stones union makes the form but Union is the result the Covenant goes before The proposition is Every Corporation receives its being from Combination This shall prove no more but the Congregation is a Congregation from Union of Members this is no conclusion debated by us and proves as well that a National Church a larger Kingdom of Christ as Rev. 11. 15. Isa. 2. 2. Egypt and Assyria are made the Lords people visibly considerated Isa. 19. 25. and that by one Union one Lord one Faith one Baptism by the Covenant of Grace so professed yea the invisible Catholike Body the Bride the Lambs Wife Rev. 21. is a spiritual corporation by such an Union 2. The thing in question is never proved to wit that every single Congregation is made a visible Body within it self by such a Covenant as the Members are engaged to watch over only one another of that society have a Church right to Ordinancâ—s Word Seals censures only with the Members of that one society that meet within the walls in one house and with no other all the earth over 3. The comparison of a City to a State holds not See Mr. Cawdry Cities 1. have different Charters and Priviledges in measures trading selling 2. Different publick Rents Burrough-Lands 3. Different Governments some by Major and Aldermen as royal Burghs some far otherwise And so 4. Free Citizens in London not free Citizens in York and here is some specifical difference as it were in Laws and Freedomâ— But it is a poor begging of the question without probation to say that single Congregations have these four differences for all Congregations visible have 1. The same Charter the Covenant of Grace one Faith and Doctrine of the Gospel 2 One inheritance and hope of glory Eph. 4. 3. One and the same visible Head Christ. 4. The same Baptism and are all visible brethren and members having the same right to the Seals all the world over without any new Church Covenant Phoebe Iustus Epaphroditus Rom. 15. 1. Col. 4. 10. Eph. 6. 21. Are brethren visible professors the distinction of saluting brethren and of Church-brethren must not be taken up on our brethrens word having right by Letters of Recommendation to Seals as Mr. Cotton teacheth now Letters of Recommendation as I prove and Mr. H. never lets on him that he did read it yea nor do men or Angels give but only declare right that brethren Pastors had before in all Churches to Baptism to partake of the Seals otherwise they cannot eat the Lords Supper in another congregation contrary to both the truth and Mr. Cotton and the way of the Churches of N. E. except they swear or engage themselves members to all the Churches about where they should and ought occasionally to receive the Seals and partake of Church-comforts But this Mr. H. flatly contradicteth let them agree among themselves now such an engaging being a binding of themselves to impossibilities that they shall discharge duties of watching over all as over their door-neighbours of the same flock is unpossible and so unlawful no authority on earth can take saith or the holy and blameless visible profession thereof from a visible professor and to whatever Table of the Lord he comes or ordinances of ministerially preached promises they are his by his faith visibly professed Mr. H. must shew one inhibition of Christ to debar any visible son from the fathers bread if then the argument be drawn from civil Corporations as they cry out against this argument in us for Provincial and National Churches it must be this as every incompleat Corporation or Lane in London consenting to receive such a man an Inhabitant and Member of that Lane doth not make the man so received a free Citizen of London for that he was before they received him when he was a member of another Lane and every City admitting a man to be a free Citizen of London does not make him a subject of the Kingdom of England for that he was before he was a Citizen so neither does every single Church receiving a member make him for that a member of the visible Church for 1. he was before we suppose baptized and both a real and a visible Saint and had Church right to partake of the Lord Jesus and the bread not as a seal of our communion with the Memberâ— of his own church only but of all the Churches of the Saints saith the Church of N. E. The argument is not unlike this Whatever constitutes Socrates a single
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
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
pastoral care of Apostles for vacant Charges for planting of new Churches relief of the poor removing divisions c. Act. 1. 6 4. 35. 11. 1 2. 15 22 23 24 c. 1 Cor. 11. 28. Act. 8. 14. 21. 18. 20. 38. 13. 1 2 3. were temporary and Apostolick stirringâ— not pastoral duties now but such as died with the Apostles which is contrary to the wisdome of Christ. Mr. H. If government by Independent congregations be insufficient because it authorizeth not persons to be pastors over pagans government by Synods is sick of the same disease Ans. We judge the essence of a pastor not to stand in the call and choice of those to whom they are pastors for it makes Paul Barnabas and the Apostles to be no pastors to the Gentiles and to the heathen to whom they preach and maketh the Apostles as Apostles to be no pastors 2. Synods from Act. 15. and Act. 13. may lend men authorized with pastoral power to heathens to spread the Gospel and private men as no pastors but as private men are intruders authorized by Mr. H. for they have no promise such as pastors have by Mat. 28. 19 20. Mark 16. 15 17. Ier. 1. 6 17 18. to plant Churches among the heathens nor is there a warrant to say that Evangelists are ordinary officers left by Christ to plant Churches If Richard Hooker have any ground from Eusebius or Scripture for Evangelists now or in Trajans time he must shew that they have the gift of Tongues for how could Evangelists be fellow-helpers to preach the Gospel to the Churches planted by the Apostles if they were not an extraordinary office onely See those Divines in the margin and my learned and dear Brother M. George Gillespy Miscel. quest c. 7. If the Church should send any to the heathen any way ripâ— for the Gospel these could be no other than ordinary pastors to them I omitted that of Mr. H. There is nothing Act. 1. but any one might have done Ans. If he mean that any one private man might have chosen Apostles he speaks wonders if he mean Peter might have called Matthias to be an Apostle 1. It s without practise that Apostles could call Apostles 2. It follows not therefore it was not a Synod Paul did more in writing Scripture than if alone he had penned the decrees Acts 15. 16. 4. But Mr. Cotton and all his Brethren will deny M. H. his Consequence Ergo there is no Synod at all Act. 15. Mr. H. If the Apostles by extraordinary power cared for the poor Acts 4. Ergo there was a Synod Ans. The Antecedent is not mine but false 2. There was no doubt but ordinary pastors might oversee the Poors goods of many Churches CHAP. XI Of the National Church and the lawfulness of a National Covenant MR. H. The greater authority of the politick whole body saith Mr. R. should help the weaker parts 1 Cor. 12. 23 26. Ans. It s true but there is no National Church under the New Testament to help the congregational Church nor are Churches Christian now in Worse â—ase than the Church of the Iews for they had a High-priest and a National Worship at which they were to meet three times in the year Ans. That there is an integral Church Catholick which is more than National is proved 2. Our Brethren allow the association of many Churches for help of counsel and the Proposition that is granted by M. H. is as true for Church help as is said associated Churches could not yield for union in peace and truth except they made one visible body united Natura conjugatorum hoc â—vincit 3. Visible and professed covenanting with God makes a visible Church Gen 17. 7. Deut. 7. 6. For thou art a holy people unto the Lord thy God Deut. 10 15. Onely the Lord had a delight in thy fathers Abraham Isaac as a covenanted seed and Church Gen. 12 1 2 3. 17 6 7 8 9. to love them and their seed after them Now the seed of Abraham visible covenanted by M. H. his confession was a visible Church before they had an High-priest or a Temple or a National Worship in Abrahams house Ergo the High Priesthood and National Worship was accidental to the visible Jewish Church If it be said Yeâ— but they were in Abrahams time a congregational Church It s answered Yet then Priesthood Temple and National Worship differenced not the Church of the Jews from the Church of the Gentiles Our Brethrens Argument in this is of the same stamp with that of the Murtherers of Steven Acts 7. Steven all along in his Apologie refutes them and â—aith the Jews were a true Church in Egypt when they had no Temple no Ceremonies no National Worship but by faith onely rested upon the promises So Calvin Gualther Bullinger Brentius Marloratus Beza contend that Steven his Apologie had been impertinent if this had not been his scope 2. They were a visible Church in Egypt multiplied above an hundred congregations Exod. 1. 9 11 15. more in number than the Egyptians and the Lords covenanted Church Exod. 3. 6 7 8. 6. 7. 8. obliged to sacrifice to God Exod. 8. 29. and did eat the Passover and were circumcised in Egypt Exod. 4. 24 25 26 12. 1 2 3 c. when as yet Aaron was not consecrated High-priest and there was no Temple nor any National Temple-worship thrice a year at that time in the world 3. When Priesthood Temple-National-worship thrice a year sacrificing are removed Iudah remained in the Babylonish captivity the visibly covenanted people of God obliged to pray to him with their faces toward the Temple 1 King 8. 35. Dan. 6 10 11. and this is no more one National worship than the hearing of the Word and receiving the Seals of the N T. are one National worship to all the Protestant Church-members in Scotland 4. That which is common to Gods people of the Jews and to Egypt and Assyria and the people of God in the Gentiles is no distinguishing character differencing the Jewish Church as National from the Christian Church as not National Quae sunt communia â—a non distingunnt But to profess say and swear by the Lord and give him publick Church-worship agree to Egypt and Assyria and to Kingdoms and Nations of the New Testament as to the Jewish Nation as Isa. 2. 2. It shall come to pass in the last dayes under the New Testament v. 3. that many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Iacob and he will teach us of â—ù wayes c. So Isa. 19. 25. God shall bless thus saying Blessed be Egypt my people and Assyria the work of my hand and Israel my inheritance Which the seventh Angel declares to be fulfilled in the New Testament Rev. 11. 15. The Kingdoms of this