A survey of the Survey of that summe of church-discipline penned by Mr. Thomas Hooker ... wherein the way of the churches of N. England is now re-examined ... / by Samuel Rutherfurd ...

CHAP. XX.

The Arguments of Mr. H. for a Church-Covenant con∣sidered and removed.

MR. H. Every spiritual and Ecclesiastical incorporation re∣ceives 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 k••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 Cove∣nant, 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 propo∣sition is, Every Corporation receives its being from Combina∣tion: 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 Bap∣tism, by the Covenant of Grace so professed; yea, the invisi∣ble 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 Or∣dinanc••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, Bur∣rough-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 Freedom••. 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 Cove∣nant 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 bre∣thren Pastors had before in all Churches to Baptism, to partake of the Seals, otherwise they cannot eat the Lords Supper in an∣other congregation, contrary to both the truth and Mr. Cotton, and the way of the Churches of N. E. except they swear or en∣gage 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 promi∣ses, 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 Corpo∣ration 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 e∣very 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 par∣take of the Lord Jesus, and the bread, not as a seal of our com∣munion with the Member•• of his own church only, but of all the Churches of the Saints, saith the Church of N. E. The argu∣ment is not unlike this: Whatever constitutes Socrates a single person, doth also constitute him a man, which is most false. 2. The Texts in the assumption are widely mistaken, Heb. 12. 22, 23. But you are come to Mount Ziou, that is, to a single In∣dependent Congregation; nay read more, v. 23. To the general Assembly and Church of the first-born, which are written in heaven; that is, to a company of visible saints, of which seven may be a Church (saith the way of the Churches of N. E.) and these sometimes (say they and M. H.) hypocrites, such as Iudas and Magus: If so, then these must be called the City of the living God, the heavenly Ierusalem, the general Assembly of the first-born, whose names are written in heaven. It may grieve the godly, that the word of God should be so perverted: Oecumenius, and Thtophylact and Galvin, Piscator, Marlor••••, English Divines, Diedati, Pare••s, as also Cajetanus, Esthius, cal them the universal church of the elect.

The place 1 Tim. 3. 15. is not to be limited to the Church of Ephesus, Pareus loquitur de columna ministeriali, of a mini∣sterial Church that preacheth the Gospel, and so its no∣thing to this purpose; Calvin, Beza, Cr••••iger, he means the Church indefinitely whithersoever Timothy should come, let it be a particular Congregation, it is made up of preaching Pa∣stors, who bear up the truth, by the preached Gospel, as the pillars (say Piscator and Pareus) bear up the house.

The place Eph. 4. 13, 16. is meant not of a visible Congrega∣tion, whose members are Magus and Iudas; for Christ leading captivity captive, and ascending, gave not Apostles and Teachers finaliter, for the saving and perfecting of the visible body as visi∣ble in Mr. H. his way (which must be said, if any thing be pro∣ved against us) but of the body which is visible, but not as visi∣ble, but as he saved the Church, inlived by Christ, saith Beza: He speaketh, saith Calvin, of the end of the Ministry, Until we all meet in the unity of faith; not that all men shall believe in Christ, but he speaketh by a Syn••cdoche (saith he) of the pr••desti∣nate only; for they only come to the unity of faith who are cho∣sen to glory. Zanchius and grave and learned D. Bodius of Trochrigge in his learned Commentary, as also Piscator, Bullin∣ger, Sarcerius, Marloratus, Rollocus, Diodati, English Divines, with the Text expound the place of the true mystical body.

For 1. Christ ascended for that body, and sent Apostles

not for Magus, and such of Mr. Hookers visible saints.

2. He intends the perfecting and edifying of that body, verse 12. and Apostles and Pastors are theirs, and for their salvation, 1 Cor. 4. 21. 2 Cor. 4. 15.

3. Christ is the saving head only of that body, and the visible Church is never called his body in Scripture, because visible, but by a figure, because of the lively members among them, draw∣ing life from the head Christ, Eph. 1. 22, 23. Eph. 4. 16. Eph. 5. 23. Col. 1. 18.

4. He speaks of that body which shall come with all the saints to the unity of faith.

5. Which grows up into a perfect man, &c. which is a living body, from which I excommunicate Magus and Iudas. And for the place 1 Cor. 1. 12, 13. It's not a single Congregation visible; shew in all the Scripture where a single Congregation, yea, and every single Congregation never so few (for were it but of seven, or ten, or twenty, it is an instituted politick Church (though wanting Pastors to our brethren) is called Christs, the body of Christ, as this Church. So Calvin, Beza, Martyr, N•••• parvae consolatio hac; it is no small comfort, that the Church is called Christs, because it is his body: for as Cyrillus saith, Christ, assumed the nature common to all. 2. All the members of the body being many are one body, so also is Christ: yea, th••se many are men of divers cases, divers nations (saith P••rous) yea Jews and Gentile••, verse 13. And therefore this is the Catholike visible body. 3. It is the body, that have been all made to drink into one spirit, in the Lords Supper; but this must be the many mem∣bers of divers Congregations, 1 Cor. 10. 16. as our brethren confess. 4. It is the body that lives by the spirit of Christ, 〈◊〉〈◊〉. 12. For when Christians are said to make one body, it is not understood of a politick body only, but (saith Martyr) of the spiritual and secret body of Christ which aims at life eternal, and hath all th••se common, God, Christ, the Holy Ghost, the word of God, Grace, the Sacraments, to wit, Baptisme, the Lords Supper, called by a Synecdoche, a drinking of the Wine in the Supper;

into one spirit, which excludeth not the eating of the bread, v•• 13. and so sometimes he speaks of his body in regard of its parts, to wit, of single congregations where the sacraments are admi∣nistrate, and where there are Prophets, Watchmen, Pastors, Ruling Elders, as eyes and ears, yet not fixed and married by a Church-Oath to one only single congregation, and all along as of the Catholike visible body. And it is true which Mr. R: grants, that a Church in an Island is a little City; but so as it is a member of the Catholike visible body, that hath no charters and priviledges spiritual different from these of the whole.

Mr. H. Arg. 2. They who have mutual power each over other to command and constrain in cases whereas they were free before, must by mutual engagement be made partakers of that power. But such are the Church of believers. Ergo.

The second part of the Assumption is clear by Matth. 18. where a legal order is set, by which brethren only of the same Church ought to exercise power one over another, not over infidels, nor yet with other Christians; for I rebuke a Christian of another Church, I cannot call the Church; he departs the place and refuses to come; but I may in a legal way convince and bind Archippus, for he is a brother; and Mr. R. saith, if the classis will not censure him, the congregation may reject him. Learned Whitaker saith, That each of the congregation or counsel hath power over the Apostle Peter, as a brother to censure him; so saith Mr. R.

Ans. The conclusion denied is not proved, but this, Ergo They must by mutual engagement be made partakers of this power. The question is, whether this Church-Covenant be the formal cause of membership visible to and in this onely Congregation, and no other visible Church on earth.

2. The proposition is false; for before that engagement so monopolized and restricted to that one onely Congregation (which were Will-worship) these brethren being born of be∣lieving Parents, and also solemnly by their covenant in baptism were engaged visible members of all the visible Church on earth, and of this of Boston, & these round about (where by providence they dwell) they visibly professing the Gospel. I deny not but it is lawful for a sojourning godly professor, to promise to watch over these of the Congregation where he sojourns: but not in

in all cases expedient that he multiply twenty engagements, and it may be twenty oathes, or solemn promises in twenty sundry congregations; so may he engage for a Family, Camp, Col∣ledge, Ship. And it is false to say,

1. You onely are my Church brethren, Matth. 18.

2. It is false to say, I have Church-power to the Seals here onely.

3. I am made, by this engagement, a Member of Christ visible, whereas I was not so before.

4. It is false, that when I remove to another Church from this, that I los•• all Church-right to seals, all Church-power to gain bre∣thren to Christ there.

And 5. it is false, that when I leave this Church, I am un∣churched, no fellow-citizen with the Saints, no Church-member, and yet I was never excommunicate.

3. The Assumption is most false, That by Matth. 18. a bro∣ther is to gain onely a brother of that congregation whereof he is a Member: Mr. H. aims not to prove that, If thy bro∣ther trespass, &c. that our Saviour means onely of that inde∣pendent congregation, whereof the brother is a Member en∣gaged to that onely congregation, where the gaining and of∣fended brother is a Member. I have alledged ten Reasons on the contrary. Mr. H. his Reason is against himself and the Text, as well as against us. You (saith he) rebuke one of another congregation, he will not hear you; tell the other Church, he departs the place. What then? his Church he leaves should proceed to censure him by Matth. 18. And may not a brother of the same Church refuse to hear also, and depart the place? and the place of Matth. 18. (say we) proveth that both are to be cen∣sured by their own respective Churches, as obstinate offen∣ders.

4. Mr. R. saith indeed, That one Congregation hath no power of Iurisdiction over another, but each may complain of another to a Presbytery, or to a Church above both, else the remedy of Christ to remove scandals between Church and Church, is too narrow, and very nothing; and sister-Churches offending each against others, are not to rebuke, and labour (by Mr. H. his way) to gain one another to Christ; and nothing can be more

contrary to love and edification, th••n this, and more contrary to our Saviours intent, Mat. 18.

5. What is the formal binding and loosing which one Con∣gregation hath over another, or one Member hath over ano∣ther of the same, or of divers Congregations, the Scripture is silent: The Churches of divers Congregations lay on burthens and binde other Churches under them, Act. 15. 28. and com∣mand and enjoyn the things to be believed and done: So Mr. Cotton. But that one Church-member may binde and loose, is unknown to the Scripture: for you may say so, one Subject may binde and loose, forgive debts and bloodshed, because he may complain, or forbear to complain to the Magistrate, and so one Church may binde or loose another Church, and one Member may binde or loose a whole Church, and many Chur∣ches, by complaining or not complaining to sound Neighbour-Churches, whose it is to unchurch by non-communion, or to for∣bear.

6. Mr. H. proves not that Members have not power over each other by this engagement, because before the engagement they are free, and none can compel them to be Church-mem∣bers, or to be baptized, Luk. 7. True, but if they reside and refuse to joyn to the true Church, and so deny Christ before men, and being professors, if they refuse to joyn to the true Church of Christ, they are to be esteemed as Heathens or Publicans; as the Lawyers who refused to be baptized, despised the counsel of God, Luke 7. 30. and the Gospel-threatnings for refusing to come to Wisdomes banquet, Prov. 1. 20, 24. & 9. 3, 4. Luk. 14. 18. are no less bindings and constrainings in their kinde, than Church-rebukes of one to another, and Ex∣communication. Of this before. It is probable and more, That a godly Christian conquerour may hinder conquered Heathen to blaspheme Christ, and adore Idols, and compel them to hear the Gospel.

7. It a wonder that Mr. H. should cite Whitaker, or any of our Divines, who are all for the power of Presbyteries, Synods, yea of an Oecumenick Councel, from Mat. 18. which he him∣self disclaims as an invention of men.

Mr. H. Arg. 3. Voluntary combination makes a man a Mem∣ber

of a Presbyterian Church, as Mr. R. Lib. 2. pag. 320. th••n must voluntary combining make one a Member of a Congrega∣tion.

Answ. Still the point in question is never touched. Will this prove that voluntary engagement is the formal cause of a vi∣sible Church? so Mr. H. tells us, ch. 4. pag. 45. Of the formal cause of a visible Church: Nor doth voluntary combining make any so a Member of this Presbyterial Church; as he is not also a Member of the whole visible Church, or as he hath no Church right by divine institution to Ordinances and Seals in another Presbyterial and Congregational Church, as this way of Mr. H. teacheth: for, as I say in that place, Presbyterial Churches & Con∣gregational in their being are of divine institution, but in their local bounds, and determitate number of Members, they are things of conveniency, of order, and providential necessity, not of divine institution; and the consequence is poor and no∣thing; for that is a huge mistake of Mr. H. An implicite Cove∣nant is, when professors in practise do that whereby they make themselves to walk in such a society without any verbal profes∣sion; for then a sojourning believer partaking in fourty Chur∣ches of the Seals in some few years, occasionally doth enter fourty implicite covenants, doth fourty times unchurch him∣self, and lose and take up of new his Burges-ticket and Church-right, and lose it again: For Mr. Cotton, and the Way of the Churches of N. E. teach, That such a man an hundred times partakes of the Seals in some few years, and may lawfully do it, as a son coming occasionally to ten sundry Tables in ten cities or ten families, which do equally belong to his rich and potent father, as he providentially cometh along; yet is he not ten times for that made a son and member of his fathers great fa∣mily; for his one and the same numerical sonship gives him right to all the ten tables: So one and the same visibly professed sonship gives to a sojourning believer the same Church-right to be fed at all the Tables, to all Church ordinances in ten hun∣dred visible Churches all the earth over; Letters of recommen∣dation do declare, but not create his Church-right to Christ and ten hundred Lords Suppers; and it is a dream, that the practising and partaking of the Lords Supper gives ten hundred

new combinations and fancied formalities of Membership to all the Churches, whether Congregational or Presbyterial. Say one be necessitated to dwell in his fathers heritage, and must be a Member of that Church; What Scripture doth loose him from the same occasional duties he owes to the Church from whence he departed, as now being no fixed Member there∣of?

Mr. H. 4 Arg. That society of men who may enjoy such priviledges spiritual into which none are admitted without the ap∣probation of the whole, that society must be in a special combina∣tion; for such an act argueth a combined power, which the whole hath, and not any Member alone; and that they cannot have but by their agreement. But the Congregation is such. They who have power to choose, have power to reject their Officers, who offer themselves to be Members.

Ans. If none may be admitted without the approbation of the whole Congregation, then may no visible Saints, Members of sister visible Churches, be admitted to Church-ordinances Pastoral, hearing, seals, rebukes, comforts, prayers in a Church∣way, but by some Covenant one or other made between the Church and these strangers that come to partake: Let Scripture speak, if communion of Saints be not here e∣nough.

2. This fell from a sleeping pen, and what the conclusion is who can tell? 'Tis far from the question: for the conclusion is, Ergo, the Members of the Congregation are combined. Why not? Valeat totum. And the whole Church must admit the commu∣nicants the many thousands; then ten or twelve thousand of Ierusalem must all be acquainted with the visible Saintship of each other; yea, women who have taken the Church-covenant as well as men: then can none hear, nor partake of Church∣prayers and seals in another Congregation, without the privity, and conscience and consent of all the Members, suppose they be ten thousand, and without the consent of the whole: now women are confederate Members as well as men.

Mr. H. Arg. 5. Christian affection makes not the Church; for it is in such as never saw other.

Ans. It proves nothing: they may be Members of the visi∣ble

Catholick Church, who never saw one another in the face, Prov. 11. 15. Isa. 2. 1, 2. & 19. 25. Psa. 22. 27, &c.

2. Cohabitation (saith Mr. H.) and meeting in one place, makes not a Church; for Turks may meet to hear the Word, 1 Cor. 14. Ergo, covenanting must be the formal of a Church.

Ans. 1. Divers other things are required to the essence of a visible Church, as we shall hear.

2. All is beside the question, we dispute not now the essence of a Congregation.

Notes

• Part 1. C. 4. Pag. 50.
• The reason for this Church-Covenant from the Pri∣viledges of a City is nought, and much a∣gainst this Will worship.
• Cawdery re∣view. c. 104. Pag. 106, 107.
• Rutherfurd due right of Pres. par. 2. pag 328, 329. Mr. John Cot∣ton his judici∣ous tractate of the keys. ch. 3. pag. 17. The way of the Churches of N. E. ch. 6. sect. 1. pag 103 and sect. 2. 16. Mr. Hooker Survey par. 3. c. 2. p. 10.
• Ch. 6. Sect. 1. Pag. 103. The texts that cal the Church a City, are no∣thing for the Congregatio∣nal engage∣ment; The A∣postle noteth, Eph. 4. the Ca∣tholike Elect Church: as also Heb. 12. The way of the Churches of N. E. C. III. sect. 1. pag. 53. Ibid. ch. 4. sect. 6. pag. 82. Mr. H. Survey par. 1. c. 2. pag. 15. Theodoret. e∣lectos; Occumenius, fideles quorum nomina scripta sunt in libro vitae. Calvin. Marlorat. C••••le∣stem ergo Ierusalem intelligit quae per totum mundum extruenda erat quemadmodum Angelus f••∣niculum ejus ab Oriente usque in Occidentem exte••dit. Piscat. Qui electi sunt ad vitam aeternam, Luk. 10. English Annotations, Diodati The Universal Church. Pareus Com. Est igitur Ecclesia invisibilis electorum quam sanctam Catholicā credimus in symbole. Sed an omnes Hebraei erant primogeniti, electi, hoc non dicit, sed ad eos accessisse. Cajetan. Ecclesia•• Apostolorum & Discipulorum immediatorum Christi, qui conscripti sunt in libro divinae praedestinationis. Estius. Filios Dei per adoptionem, qui sunt Electi.
• Beza in locum. Ecclesi••m cor∣pori comparat, cujus anima est Christus. Calv. Particula universalis (omnes) non sic ut omnes ho∣mines in Chri∣stum credant, hoc eni•••• Synecdochicè de praedestinatis duntaxat à Paulo dicitur, ••i namque soli in unitatem fidei perueviunt, qui ab aeterno electi sunt, Rom. 8. 30.
• Zanch. in loc. Constat (oorpus hoc) ex E••ectis tanquam mem∣bris coagmenta∣tis Christo per fidem. Nostras Ro. Bodi•••• à Trocheregia vir nobili genere na••us Com. & Praelecti∣on. in Eph. 4. v. 12, 13. pag. 511. 512. Haec p••rro Sanctorum compactio sive coagmentatio bifariam promovetur. Primo, cum nova subinde membra ad corporis hujus compagem adsciscun∣tur, fide donantur, & Christo capiti per fidem inseruntur. Deinde, quando jam vocati & Chri∣sto ins••••i in fide & charitate magis magisque proficiunt. Siquidem utroque hoc modo corpus hoc mysticum ad suam perfectionem tendit. pag. 513. Donec omnia membra (ergo Catholicam Eccle∣•••••••• militantē intelligit) non modò ad corporis hujus mystici compagam & communionem vocata su∣••••int, ver••m etiam debitum spiritualis illius staturae complementum acceperint. Pareus Com. in Loc. Minus videtur fieri posse ut tam divers•• sortis, nationis, conditionis homines in un•• corpus coeant.
• The visible Church, because visible is never in scri∣pture called the body of Christ. The body, 1 Cor. 12. is the Catholick Church, and how. Mr. Cotton Keys, c. 3. 17. Way of the Churches ch. 6. sect. 1. pag. 103.
• Martyr in Loc. Cum Christiani dicantur ••num corpus efficere, 〈◊〉〈◊〉 tantum po∣liticum Christi corpus intelligitur, sed spirituale & ar••anum Christi corpus quod ad vi∣tam aeternamtendit, habetque communia hac omnia, Dium, Christum, Spiritum Sanctum, 〈◊〉〈◊〉 Dei, gratiam, sacramenta, ex quibus liquet 〈◊〉〈◊〉 posse in corpore Christi membra arida & mortua esse.
• Part 1. pag. 51, 52, 53.
• As Mr. H. sel∣dom proves what is deni∣ed; so not any of his argu∣ments con∣clude that we are of no members made visible mem∣bers of the Church onely by this Church Covenant.
• The Church∣covenant de∣stroyes all Church-com∣munion.
• Vid. Chamier. l. 6. c. 6. loc. com. p. 280.
• What power one member or one Church hath over ano∣ther.
• Mr. Cotton the keys of the kingdom. ch. 6. p. 25.
• For one mem∣ber or one Church to complain of another, is no binding or loosing, such as is Mat. 18. as Mr. H. saith.
• Par. 1. pag. 53, 54.
• Presbyterial & congregational churches in ge∣neral, are of divine institu∣tion, & yet ac∣cording to their locality, number of mē∣bers, &c. are onely things of order, &c.
• Par. 1. p. 47. The implicite Church-cove∣nant is but an imagination.
• The way of the churches of Christ in N. E. ch. 6. sect. 1. p. 203. and sect. 203. Mr. Cotton keys, ch 4. pag. 17.
• It is unpossible that the whole Church can be acquainted with the Church-hearing of every stranger visible Saint, who comes to joyn from the Neighbour-churches. See Jam. 2. 2. 1 Cor. 10. 23, 24. Luke 4. 16. Act. 13. 14, 15.
• Pag. 54, 55.