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. XXIII.

Whether Mr. Hooker doth concludently refute this which Mr. R. holdeth, That he who is a Member of one Con∣gregation, is also a Member of all Congregations on earth.

1. LEt it be remembred, in what sense I make profession and Baptism to have influence in Membership.

2. That I make not Peter a member of this congregation onely, and of the whole integral Catholick Church, or of all congregations on earth, one and the same way, for though the right to Christ the Head, to Ordinances and Seals, be one, yet Peter is a fixed member of this congregation, a transient mem∣ber to all other congreg••tions. 2. He is a proper member, and nearer of this congregation, and a more common and remote member to all; as the thumb is a nearer and proper part of the hand, and a more common and remote part of the whole or∣ganical body; and Richard a near member of Norwich, and a more remote and common member of the Kingdome of Eng∣land.

3. I am constrained to take in some Arguments transposed by Mr. H. that were in the former Chapter.

Mr. H. To be a member of the Cathol••ck Church firstly to a whole, which a man neither did, nor can see nor do any homage to, nor receive any influence or direction from for Government, is a sublimated imagination.

Ans. This makes the Doctrine of Oecumenick Councels holden by Calvin, Melancthon, Luther, Whitaker, and all the learned Divines in the Christian world, to be a sublimated ima∣gination, and Mr. Cotton his associate to be sick of the same ima∣gination; and the decrees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Apostles and Elders,

Acts 16. 4. by which the Churches were established, ver. 5. to have no influence of Government upon the Churches.

2. It must be a sublimated imagination, That the whole Churches of Jews and Gentiles, who could not see the faces of all the Apostles, nor do any homage to them, nor receive any dire∣ction (except in their Writings, which yet may be) from them, should be governed by the Apostles; and it must be an imagi∣nation, That the Apostles were members of the Catholick in∣tegral Churches, and never fixed and married members of the single congregation: and could every one of the ten thou∣sands of the congregational Church of Ierusalem, as our Bre∣thren will have it be, be governed by the whole Church, except they had seen the faces of all the thousands that governed them?

Mr. H. If a man that is a Member of one Congregation, ••e also a Member of all Congregations on earth; then he can perform the duties of a Member to all: but that is impossible.

Ans. The duties we owe to members of the integral Catho∣lick Church, are,

1. Common and personal, as Church-praying, Church-prai∣sing, Church-fasting for the evils of sin or judgement, Isa. 62. 6. Psal. 122. 6. Eph. 6. 18. & 3. 14. Rom. 12. 18. 1 Cor. 12 26. they being members of the same body with us, Eph. 4. 1, 2, 3, 4, 5. and their good or hard condition being known to us, (which say also they are one visible body with us) these duties are pos∣sible and necessary, if the meaning be, of occasional duties of love, not in word but in deed, as giving of alms to bre∣thren, I judge of all congregations beside our own: Iam. 〈◊〉〈◊〉. If a brother or a sister be naked, &c. of what ever congregation on earth, where providence cast your lot to be, 1 Ioh. 3. 17. If, I say, he mean such duties of members to forreign Church-members, as Church-members, be impossible, I much differ from Mr. H. it is contrary to 2 Cor. 9. 1, 2, 3. Gal. 6. 10. And the like I say of duties, of occasional comforting, rebuking, warning one another, even in order to Church-members, and Church-duties; They are this way impossible, that physically I cannot be in all places to discharge these duties. But to fetch an Argument as watery, I might say, A man in Musc••via can∣not

be to a Scottish-man a neighbour, whom he is to love as himself. A man in Morpeth cannot be a fellow-member both with another m••n in Morpeth, and with another English Sub∣ject who dwelleth four hundred miles from him whom he never saw, not can see. Why, its impossible he can discharge the du∣ty of neighbour-love to the one that he never saw, nor possibly can see; or that of a fellow-subject of England, as toward the other: Yea, by this its impossible one can discharge the duties of personal watching over five thousand members of the con∣gregation (as they say) of Ierusalem; for while as he watches over one, he must neglect fourscore of hundreds, and a∣bove.

2. What liberty and power a man hath in one particular con∣gregation as a member, he hath the same in all, because he is a member every where: Then he hath power in choosing the Officers, and in maintaining them; and these Officers must be sought in casting him out.

Ans. What liberty and power a man hath jure, habitu, actu primo, by the right as a visible professor in one congregation as a member; that same moral right of Saintship (taken in a right sense) he carries about to all congregations on earth, whither∣soever he comes, as is clear by Letters of Recommendation (which I said, and its never answered, onely declare, but give no new right to Church priviledges) which our Brethren give to members, by which they have right to the seals in other con∣gregations. But it follows not, what liberty and power a man, as a fixed, nearer and proper member hath in his own congre∣gation, that same liberty and power he hath actu secundo, and that he may actually exercise in all congregations; for to the actual exercise of it, is required the actual knowledge of him, and his right and qualification, that they with him, and he with them, may act in a Church-way, in other congregations and forreign Churches: And also he cannot act with that power in all congregations, as in his own; not because he hath not the power in habit, and actu primo, but both he cannot orderly ex∣ercise it, and without scandal of usurpation, until he first evi∣dence he hath such power; and also because he cannot phy∣sically be in many places at once: as a Citizen of London hath

power and liberty to do the duties of a Subject of England, such as to save the life of a Subject, and to apprehend a publick Robber that waftes the countrey, in all cities and places in Eng∣land; but its impossible that he can be physically present in all places of England, where his help may be useful for the per∣forming of these duties.

2. Nor will it follow that he should give hire to any but to his own personal feeders, from whom he receiveth the benefit of feeding, Gal. 6. 6. 1 Cor. 9. 1 Tim. 5. 17, 18.

3. It is also an untoward consequence, Therefore be can∣not be cast out of one congregation, unless the Officers of all others did cast him out: for that is physically impossible, God will have the Catholick integral Church to purge it self in its parts, and its no more necessary nor convenient that the whole inte∣gral Church should, or possibly can pass an actual sentence for the casting out of every person, than all England can convene in Parliament for the passing sentence upon every English Sub∣ject guilty of Felony, Murther, Sodomy, Blasphemy, Drunken∣ness, Swearing, &c. and all guilty of these faults, are both Members of either Cities, Counties, or Shires, and also Sub∣jects of the Kingdome of England: and the Argument is as strong in the one as in the other, even suppose Great-Britain were but one Kingdome. Nor

4. Will it follow, that a guilty person can require the con∣vening of the whole integral Catholick Church to judge his cause: for he can have no moral right, but such as all in case of scan∣dal have, why he should more decline the Churches judging, than their feeding by the Word. Now since such a convening of all Officers to judge every scandal, is physically unpossible, it is not to be thought that Christ hath given a moral liberty to all delinquents without exception, to appeal to all the Officers on earth; for the infinite wisedome of God gives not moral power to physical impossibilities, that are physically destructive to edification.

Mr. H. If he that is the member of one Congregation be a member of all, I cannot see but of necessity it must follow, that one particular Congregation must be another, Ephesus must be Smyrna, and Smyrna must be Thyatira: for where there be the

same individual members, there be the same whole integral body; and the ground is undeniable from received Rules: Integrum est totum cui partes sunt essentiales. Therefore the same members carry the same essence to the whole. I assume, there be the same individual members of all the particular Congregations: For if one particular professor be a member of every particular Congrega∣tion, then all particular professors must be so; and so all of them members of one particular Congregation, and so of every one. Hence there being the same members of every particular Congre∣gation, every particular Congregation is the same: and thence it will follow, that Ephesus is Smyrna, and Smyrna to be Thya∣tira. Hence when Smyrna is destroyed, yet Smyrna re∣mains.

Ans. Its a pity to black paper with such Wind-mills. Where there be the same individual members, there must be the same in∣dividual whole or totum integrale. All the individual members of a mans body, either similar parts, flesh, and blood, and bones; or the Organs, eyes, ears, feet, hand, and all the rest taken together, as united, are the whole organical body of man; and so all the Congregations on earth, taken together, are, and make up the whole integral Catholick visible Church, existing in all the Kingdomes and States of the earth. But what follows? therefore the hand is the foot, where there be the same proper and nearer fixed members, the thumb and the little finger of the hand, and also the same common and remoter members (the same thumb & little finger) of the whole organical body, there is the same individual integral whole, so as the one member is affirmed of another, the thumb is the little fin∣ger, and the little finger is the thumb: for all the organs are members proper, the eyes, ears, nose, of the head, the fingers of the hand, the toes of the feet, and all the rest, arms, legs, belly, shoulders, and all these same members are common and remote members of the whole body: Just as Peter is a fixed and near member of this Congregation, and also a common and remoter member of the whole integral Catholick Church. And as all the Citizens of London are fixed and near members

of London, and proper parts thereof, and yet common and remote members and Subjects of England. Hence by Mr. H. his own Argument, Where there be the same individual mem∣bers, thereof necessity must be the same whole integral: So I assume (saith he.) But there be the same individual members of all the particular Congregations. I assume also, Iohn, Richard, Thomas, Citizens of London, of York, are all in their very individual natures, individual Subjects of England. Ergo, London must be York, and York must be London; and Iohn Citizen of London, must be Richard Citizen of Yo••k. And contrary. Again I as∣sume, the same individual thumb, and individual little finger and toes, and individual eyes and ears, are all members of the hand, or congregation of fingers, of the feet and society of toes, &c. and they are also common members of the whole or∣ganical body. Therefore by Mr. H. his Logick, the thumb must be the little finger; and when the thumb is cut off, the thumb remains. Let Mr. H. or any for him, answer Mr. H. his Sophism.

2. Mr. H. makes an Assumption, but could not infer any conclusion, nor frame a Syllogism. This connexion is never proved, There are the same members, common, remote, of eve∣ry particular Congregation, or of all the Congregations on earth, therefore every Congregation is the same, and Ephesus must be Smyrna. Put Mr. H. or any man for him, to prove the con∣nexion, and they must be silenced; These Congregations must be the same, and the one must be affirmed of the other, which have the same individual persons to be common members to both. No∣thing more false: and so Mr. H. his received Rules vanish. For say that all Citizens of York were Citizens of London, and Ci∣tizens of London were also Citizens of York, and they had the same common Laws, City-priviledges, the same Rules, it fol∣lows onely they differ not in nature, but in number and acci∣dents; but no Logick can infer, Erg••, York is London, and Lon∣don is York; or that the one is affirmed of the other, as Ephe∣sus is said to be Smyrna. So nothing follows, but onely Ephe∣sus and Smyrna are not Churches different in essence and na∣ture, but onely in number, which is that which we teach.

Mr. H. Mr. R. yieldeth, that one Church hath not power over

another; but if one, who is a member of one Congregation, be a member of all, then the members of this. Province may send mes∣sengers to the Synod of another Province.

Answ. Mr. H. would do well to prove his deductions; for common members as common members send not Commissio∣ners, nay, nor one Church to another: but as God is the God of order, so such a Church in an association do send to a larger Church.

Mr. H. It is folly to seek differences (saith Mr. R.) between Con∣gregations, from a Chu••ch covenant, which is common to all Con∣gregations. It is true (saith Mr. H) particular Congregations, and Church covenants differ not in essence and nature; but there is a real difference from this Church in another Church, in their speci∣ficating, and individual formality. The rule of old was, Genus cum forma constituit speciem.

Answ. It is great folly to seek differences essential, when all Congregations agree in the last specifick difference: This Con∣gregation and that Church differ only in accidents, except Mr. H. shew us essential and specificating differences between one Christ the head, one faith, one Baptism, one hope of Glory, one Lords Supper, one Bread in all Churches, Eph. 4. 1, 2, 3, 4. 1 Cor. 10. 17. 1 Cor. 12. 13. one power of binding on earth, one and the same body, Matth. 18. 15, 16, 17, 18. Ioh. 20. 21, 22. 1 Cor. 12. 12, 13. from the same Christ, the same Faith, the same Baptism, &c. in another Congregation: and when the Church of the Jews, and the Church of the Gentiles differ only as two Sisters, Cant. 8. 8. and in regard of age (which is a meer acci∣dent) as Mother and Daughter, Isa. 54. 1, 2. Isa. 49. 20, 21. Cant. 3. 4. It is folly for Mr. H. to trouble us with new Logick, such as the specificating formality in Peter, for that is no new degree of essence in Peter which was not in man, but the same contra∣cted to the individual differences of time, place, figure, &c. Let Mr. H. shew a specifick difference between Christ and the seal in this and in that Congregation.

2. That Genus cum forma constituit speciem, is neither old nor new rule, the true rules are Genus & differentia constituunt spe∣ciem & compositum Metaphysicum, and materia & forma consti∣tuunt compositum se•• corpus Physicum.

3. Whereas Mr. H. saith that this and this Congregation and this Church-covenant differ really ut res & res, and if they differ in accidents, these must be either common or proper; it's answered.

1. Mr. Cotton and Mr. Hooker are not two new kinds and spe∣cies of Pastors, because officers of divers Congregations, and Iohn and Peter members of the same Congregation differ ut res & res; and so in the Church of Ierusalem there shall be five thousand species and kinds of members, five thousand kinds of Church-covenants, of Baptisms, of Lords Suppers, of new spe∣cies of rights to the Seals in one single Congregation. For they differ really ut res & res, when as they differ only in number: and it were good that Mr. H. had expressed to us, what be these proper accidents by which Congregations differ among them∣selves. It is true the particular combination gives distinct being to the Classis; but it gives not a being distinct in nature and es∣sence, but only in individual properties from the being of other Classis.

Mr. H. How comes it this Church hath power over this person, which another Church hath not, but from some speciall engage∣ment?

Ans. It is from no marriage engagement, but from providen∣tial conveniency; the wise Lord seeing it Physically impossible, that the whole Catholike Church so numerous can be fed in the same field, by the same men, therefore he divided them in sundry little flocks, over which the shepherds combined, have power not as married husbands but as meer servants.

Mr. H. The peculiar and individual formalities of engagements difference all voluntary covenants; should a man say, I am a Ma∣ster of servants, therefore thou art my servant: servant-covenant is common to all, there is only a difference in number and some acci∣dents: a people might say to a Pastor of another Congregation, The covenant between Pastor and People is common to all, and makes no difference, but in number and accidents; therefore thou art our Pa∣stor: that a man should be a general husband to all women, and a wo∣man

a general wife to all men, because marriage-covenant is com∣mon, seems folly; we are content to bear the charge of folly.

Answ. 1. I am far from charging folly on these godly men, but weakness should appear in the Argument, If Mr. H had framed an Argument thus; if all Covenants of Master and ser∣vant, of husband and wife, agree in essence and nature, and differ in number and accidents only, then may a Master claim all men on earth to be his servants, and then may a husband claim all women on earth to be his married w••ves.

This is most false, and not proved by Mr. H. for the just con∣tradiction is true.

If covenants between Master and Servant, between Husband and Wife differ in number; then must a Master make a covenant in number different with servants; one with this servant, and another covenant different in number from that, with another; or then he can claim neither the one nor the other for his ser∣vant, because covenants between master and servant, are all of the same common nature: nor because Abraham married Sa∣rah, and all marriage-covenants are of the same essence and na∣ture, can Abraham claim Hagar and another third woman, and a fourth for his wives, and except he have a marriage covenant with Hagar different in number from the marriage-covenant with Sarah, and a third marriage-covenant with the third dif∣ferent in number, he cannot claim any of them for his wives: for Hagar may say, though all marriage-covenants be of the same essence and nature; yet because Abraham never made a marriage-covenant with me by name, which is essentially requi∣red in all covenants of that kind, he is not my husband, nor am I his wife. So a people cannot say to a Pastor of another Con∣gregation, thou art our fixed, proper Pastor, obliged to reside with us, and to imploy thy labours ordinarily upon us only, except they had particularly chosen him by name; but this will not hinder, but all elections and covenants with Pastors, as fixed and ordi∣nary labourers with them, are of the same essence and nature, and differ only in number and accidents; nor can this hinder but a Pastor of another Congregation is a Pastor habitu and actu primò, to all Congregations on earth, and no married hus∣band to that Congregation: though it be physically impossible,

and contrary to reason, to say he can be a fixed, proper chosen Pastor to all the Congregations of the earth; for fixedness and election of the people is not of the essence of a Pastor.

Notes

• A man is not one and the same way a member of the Catholick in∣tegral visible Church, and of a single con∣gregation.
• Par. 1. p 63.
• Page 64.
• We may be members of all congregations on earth, though we cannot dis∣charge all sorts of duties to all these congregations
• There be two sorts of duties common and personal, which we owe to members of other Chur∣ches.
• Mr. H. Arg. 2. par. 1 p. 64, 65.
• Way of the Churches of N. E. c 6. sect. 6. p. 103 ibid. sect. 7. M. Cotton keys c. 4. p. 17.
• How he that is a member of one congrega∣tion, hath Church-power 〈◊〉〈◊〉 habitu and 〈◊〉〈◊〉 prim••, in all congrega∣tions, and how not.
• Christ hath given no pow∣er to unjust appeals that are physically impossible.
• Pa••. 1, pag. 65••
• Mr. H. proves not that Ephe∣sus is Smyrna, or Smyrna is Ephesus, be∣cause the same individual persons are common mem∣bers to them both, & to all the Churches on earth, ex∣cept he con∣clude that the little finger is the thumb by the same reason; for the thumb and the little finger are both nearer members of the hand, and common and remote members of the whole body.
• Congregati∣ons and all Churches dif∣fer not in their essence & last specifick na∣ture, as Mr. H. wou••d make us believe, but onely in meer accidents.
• Rage 65, 66. 〈◊〉〈◊〉
• Pag. 66. Because Con∣gregations dif∣fer ut res & res, they doe not differ in na∣ture, for mem∣bers of the same Congre∣gation differ ut res & res, and the faith, profession and baptism of Pe∣ter differ from the faith, pro∣fession and baptism of Iohn his fellow-member of the same Congregation ut res & res. Then there must be ten thousand species and kinds of members and faith in the one Church of Ieru∣salem.
• Pag. 66, 67.
• The covenants of master and servant, and marriage co∣venants be of the same na∣ture, and dif∣fer onely in number, it fol∣lows not that a master may claim all men on earth to be his servants, or that a hus∣band may claim all wo∣men on earth to be his wives; but the con∣trary.