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. XXIV.

The Arguments of Mr. R. against the Church-Covenant are vindicated.

MR. H. Relation as such is not a foundation of a Covenant, when Twins are born, or Brethren and Sisters near to other in time. The duties issuing there from have their rise and power from the Impression of the Rule of nature, such relations may be multi∣plied without a covenant.

Answ. This destroys your Church-covenant, for many in sister-Churches, men and women, are born over again, and made visible members of the body of Christ, and made fellow Citi∣zens to them that are far off, and near to the whole houshold of God, Jewes and Gentiles, Eph. 2. 19, 20, 21. Eph. 4. 1, 2, 3, 4. 1 Cor. 10. 17. 1 Cor. 12. 12, 13. Heb. 12. 22, 23. And the duties issuing hence rise from no covenant soddering the members to∣gether in one single flock: for they belong to many flocks, but only from the rule of renewed nature. Therefore Mr. H. is ob∣liged to prove, if there be a necessity of a voluntary covenant, that visible Saints of two Congregations now agreeing to be fellow-members of a third Congregation, are now more bre∣thren by Mat. ••8. then before, and have more one Faith, one Bap∣tism, one visible head Christ, one Hope, do more eat one Bread, 1 Cor. 10. then before; are more, yea, now, and never till now, by a positive institution and command obliged to Church cove∣nanting, to Church watching one over another, whereas by this way they were never visible members, nor visible fellow-Citizens before.

And 2. so Paul hath been less accurate then our brethren in the visible oneness of brethren.

3. There must be no visible brotherhood, nor Church one∣ness, but by ordinary meeting within the walls of the same house.

And 4. this covenanting either implicit or explicit must be of as great necessity as a visible Church on earth.

Mr. H. The covenant once made by mutual agreement of parents, may be communicated to the seed, without their consent, Deut. 29. 10. A Minister is a Minister to children born of parents, who have elected him to be their Minister, and they are within the cove∣nant, by vertue of that covenant which their parents made.

Answ. 1. Nothing then makes children within the covenant of grace visibly, but your Congregational covenant. But sure Israels seed by Deut. 29. 10, 11, 12, &c. and Gen. 17. 7. Act. 2. 39. were born in visible covenant with God, and they knew not a∣ny such Congregational watching over one another.

2. The seed of dissolved members, visible Saints, are then without any sin in parents and children (to speak comparative∣ly) born Pagans, but the Scripture teacheth us of no losing of co∣venant-right, but by sin, either of the parties themselves, or of their parents.

3. How are then children of covenanting parents born Church members; yet, when come to age, if they cannot evi∣dence their regeneration holden all their life, for no Church-members are debarred from the Lords Supper, living and dying Pagans? are Ministers, because of their covenant, Ministers to Pagans?

4. The Scripture teacheth that parents oblige the children to the Gospel-covenant, Deut. 29. Gen. 17. but no Scripture teach∣eth that parents lay bands of oath and vow of God to be visi∣ble members of only (for example) the Congregation of Boston, of only Hartford; for look what covenant obligation lies upon the parents which is to that Congregation by name only, the like must lie upon the children.

Mr. H. Among such who by no impression of nature, no provi∣dence, or appointment of God, or reason, have power each one over an∣other, there is a necessity of a free engagement by consent, as be∣tween Prince and people, husband and wife, master and servant, and the covenant being once made, there needs no new covenant to the exercise of the duties belonging to that relation.

Ans. The vow in Baptism, and the Gospel-covenant professed by me, without any new engagement, obligeth me in all Chur∣ches I am in, to be my brothers keeper, and watch for his soul, otherwise I may make this count, Lord, I was not obliged to any Church-watching over my brother, but my Congregational brother by Mat. 18.

But 1. was he not thy brother before thou wast inchurched into one Congregation with him? (shall the Lord say.)

2. Wast thou not to eat the same bread with him before as then? by 1 Cor. 10. 17.

Secondly, there is no need of engagement to watch Congre∣gationally over all with whom thou eatest the Lords Supper, ex∣cept thou being so journer enter in oath to every Congregation, and break it in the morrow.

Thirdly, The covenant of Prince and people, husband and wife hath nothing to do with this, except the nearer visible one∣ness, brotherhood, &c. of which I spoke, be cleared from Scrip∣ture; and M. H. prove that Peter is tied by oath to that only Pastor and Flock, as subjects to one only soveraign.

Mr. H. The covenant of grace may be taken in the narrowest acception (believe and live) so it is inward and invisible between the soul and God. But if you take it in the breadth, as it includes whatever is warranted by the Gospel, so it is visible and includeth the Church-covenant, and its ordinance of the Gospel, but not pro∣perly the covenant of the Gospel if the Churches be dissolved through persecution, they are not obliged to the duties of confederacy.

Ans. (Believe and live) is not the narrowest, nor the invisible covenant, but the summe of all duties given to all the visible Church, Ioh. 3. 16, 18. Ioh. 5. 24, 40. Ioh. 11. 26, 27. Rom. 10. 9.

2. If this be a Gospel ordinance, give us Scripture for it.

3. Dissolved members are never loosed from Church-war∣ning, comforting, rebuking, otherwise they were not to gaine their brethren.

4. Christ by no hint or shadow, layes the duty of gaining a brother upon our membership with single Congregations, a thing of order and providential necessity; but upon brother∣hood, Mat. 11. If thy brother trespass against thee, &c. Now he

is as near my brother who is of another Congregation, or a dis∣solved member, as he who is my Congregational Brother.

5. The inclosed gainable trespassing bretheren within the pinfold of a single Congregation, seem to make onely the Congregation the visible Kingdom of Christ; the Scripture teaching, Nations, the Kindreds and Kingdoms of the world to be his, Rev 11. 15. Rev. 2. 1, 2, 3. Ps. 22. 27, 28. Ps. 72. 3, 4, 5, 6. Ps. 2 8, 9. Isa. 60. 1, 2, 3, &c. It is true, Christ exerciseth his Mi∣nisterial power as King in Congregations, yea, and in Synods also, saith Mr. Cotton. 2. The oneness of his visible body is larger then a Congregation, 1 Cor. 10. 17. 1 Cor 12. 12, 13, &c.

Mr. H. That a Minister swear an oath of fidelity (saith Mr. R.) to the flock; a Father, a Master to discharge duties to Children and Servants is lawful, but to tye the essence of a Minister, Father, Master to this oath, so that he is no Minister before he thus swear, is to lay b••nds where Christ hath laid none, and will-worship.

Ans. The instance of a Father, because it results upon a rule of nature, without any free consent required, is not to the purpose; the other two cuts the throat of Mr. R••. cause; can any charge an∣other to be his servant without mutual engagement? that which makes a man a Pastor to this people, is the free choice of the people; we do not make the swearing to do our duty, to be our covenant; a witness ties himself by oath to tell the truth in a Court, here is no covenant between man and man at all. Those are to be distin∣guished.

• 1. An agreement of persons to combine and associate.
• 2. The doing of these duties.
• 3. The swearing they will do them; the first is the form of the Corproation; the other two may be done after they be combined.

Ans. 1. The instance brought by me is as well of a moral fa∣ther, as a natural father, and his either agreeing by promise or oath to the people, makes him not a Pastor, (a Pastor to them is another thing) nor doth the election of the people make a Pa∣stor, the ordination of the Elders by prayer makes him a Pastor, Act. 6. 6. 1 Tim. 5. 22. 2 Tim. 2. 2.

2. The being a Pastor to the people doth not make a Pastor, for it is but actus secundus, the exercise of his calling, not the essence of the Minister.

3. The man doth tender the Lords Supper, which is a speci∣fick and proper act of a Pastor, and that warrantably, to these who are of another Congregation, and never chused him for their Pastor.

2. The other two hurt not the truth (I desire not to plead mine own cause) a man is made a servant to a master by mutu∣al agreement, true: Ergo a Minister is made an Embassador, Pastor, and Servant of Christ by the election of the people; it follows not: for were he a servant in relation to the people onely, this were something; but the peoples chusing of him hath not any influence at all in the essence of a Pastor.

3. My Argument proves, that swearing, as it includes a free agreement to the duties of a Father (Moral) or Officer, or Ma∣ster, or Pastor, doth not make the man a Father, a Master, a Pa∣stor, especially when the man is Father, servant of Christ, and Pastor habitu, and actu primo, to all the Churches on earth, be∣fore he agree to be Father and Pastor to this Congregation, as I thus illustrate, a free City appoint four men fearing God to be Rulers, or Bailiffes to them, the City divides it self into four quarters: the first quarter agreeth with such a man to rule them: The next quarter agreeth with the second to rule, and so do the rest. Now no man can say this first quarter made the man a Magistrate, for the whole City made all the four of private men to be publick Magistrates, and quarters by agreement did only appropriate their labours to them. So Titio covenants with a Mason, with a Gardener to build him a House, and plant him a Vineyard; yet this agreement makes neither the one a Ma∣son, nor the other a Gardener, for they were such before: nor doth the sick mans chusing of such a Physician to cure him, make the man a Physician. Any man knows that the people call and chuse Epaphroditus, not that they may make him a gracious and an able Minister, but because they discerned him to be such, there∣fore they chused him.

4. A Witness who swears to tell the truth, engageth cove∣nant-wise to tell the truth, though the engagement be put upon him by the command of the Judge.

Mr. H. Neither the incestuous Corinthian, 2 Cor. 2. 73, 74. (saith Mr. R.) nor these 3000. Act. 2. nor Samaria, nor any planted

Churches of Ephesus, Acts 19. of Corinth, Acts 18. Berea, Philippi, Thessalonica, Rome, give any hint of a Church-cove∣nant. Ans. The Churches forgiving and confirming of their love to the incestuous Corinthian, was a receiving of him of new to covenant; had his profession at large made him a member, he had been a member whether the Church received him or not; or had ba∣ptism made him a member, that remaining, he should have been a member; a disfranchised man is so received by Covenant anew to City-priviledges.

Ans. 1. Nothing is answered to these celebrious Samplar-Churches planted without this new covenant.

2. One excommunicate for a particular scandal, as the ince∣stuous Corinthian was, retaining some profession, retaineth some membership, and is onely deprived of Church-honour, and of some Ordinances.

3. But of Baptism before.

4. The forgiving of that man, may say somewhat to the re∣storing of him to the priviledges of the Covenant of Grace, but nothing of a Church-covenant.

5. The civil Corporations way of re-admitting disfranchised members, is no binding Rule to the Church of God.

Mr. H. There is no word of Church-covenant in these places, Acts 2. it follows not, Ergo, it is not in the word.

Ans. The consequence is not valid from particular Nega∣tives: but if there be no Covenant in any place, where men∣tion is made of planting of Churches, it holds well. Heb. 7. 14. Moses (who in his writings speaks of all sorts of Priests) spake nothing concerning Priesthood in the Tribe of Iudah: Ergo, there is no Priest of that Tribe. And there is no hint in Scripture, where the sacrifice of Christ is spoken of, that there is any ungodly sacrifice: Ergo, (say our Divines) the sacrifice of the Mass is a device of men. So no such Covenant is in Scripture in framing of Churches.

Mr. H. The solemnity of fasting and praying is onely requi∣red at the first founding of a Church, Acts 2. where there is onely an addition of members, the stroke on the Spirit by the Ministery of the Apostles was so extraordinary, that they needed no mira∣culous discerning.

Ans. 1. Mr. H. may make the Reader believe, that I am against fasting and praying, at either planting of, or addition to Churches, and therefore divides my Argument: for I argue from the want, not of fasting and praying onely, but

2. No Church-covenant was here; nor

3. Any frequent meeting of the members to be acquainted with the spiritual state one of another; nor was it possible these things could be in seven hours space. All which they require in founding Churches, and so there was no day of fasting kept by the Church baptized.

2. There is an addition, that the Christian Church was also solemnly founded.

Mr. H. The••r stedfast continuing was after they were added: Ergo, (saith Mr. R.) that could not make them members. Ans. Nor lies the Argument there from the effect to the cause; they continued; Ergo, they took themselves engaged to continue.

Ans. There is no doubt they took themselves engaged by Baptism.

2. Did Ananias and Sapphira either continue stedfastly, or take themselves engaged by Church-covenant? for we now speak of visible actings that agree to Church members, as such; therefore they took themselves to be engaged members, and members to that onely Church by a solemn Marriage-covenant, is a dream unwritten.

Mr. H. Where there is a solemn baptizing into a Church, the person is made a Disciple of Christ, Matth. 28. 19. So to be a Di∣sciple, is to be ingraffed into the body of Christ, and to be made a fellow-heir of the same body, Eph. 3. 6. that is, of the visible Church, Joh. 12. 40. though many believed in him, yet they would not confess him, or be his disciples.

Ans. 1. If confessing, and being a disciple, be one; and if solemn baptizing make a disciple, as from Matth. 28. and Ioh. 12. Mr. H. saith: Then 1. Must Infants be actual disciples: 2. Actual confessors: 3. In danger to be excommunicate; for the Jews made such an act, Ioh. 9.

2. Ingraffing in the body is to be made a fellow-heir, and of the same body of Iews and Gentiles, who were partakers of the promise of Christ by the Gospel, and fellow-citizens with the Saints,

and of the houshold of God, built upon the foundation, Eph. 3. 8. & 2. 19. and comprehendeth both the truly believing visible body, and invisible: And when, and who made Magus and Iudas partakers of the promise of Christ by the Gospel, and fellow-heirs of the same body?

3. Did ever man dream that this body is a single Congrega∣tion, and not that its the great Catholick Body of Iews and Gentiles, Eph 3. 5, 6. & 2 15, 16, 19?

Mr. H. The people are said to magnifie the Apostles, that is, to approve their doctrine, and the goodness thereof, yet there was more required to this Church-work, and to b••come a disciple; and therefore its added, And the believers were added, i. e. they con∣fessed th••ir sins, and became disciples and followers of that Do∣ctrine, and so covenanted for their children: Else we cannot rea∣son against the Anabaptists, If the converted father was baptized, therefore the children. The place thus expounded is not taken out of our hand.

Ans. The scope of the place is not to shew the qualifica∣tion of visible members, but that though Satan had made a ••oul breach in the Church, by the lying hypocrisie of Ananias and Sapphira, yet the Lord was mighty in the Apostles, by the miraculous and righteous smiting of the hypocrites, and other mighty wonders, to the admiration of all, and the terrour of many, Acts 5. 1, 2.—11, 12, 13. and that breach by their death was made up, ver. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Believers were the more added, not to the visible Church onely, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Lord, which was a real addition of real believers, as the same phrase is, cap. 2. ver 47. not unlike.

2. The magnifying of Apostles, is spoken of be••ievers who not onely approved their doctrine, but confessed the power of God to be in the Apostles miracles, and some fear of God, as Calvin saith: Oecumenius, They praised that Gospel pow••r; Chrysostom, They do not mock, nor threaten, yet they seem, as our Interpreters, to be medii homines, not wicked despiser••.

3. He expounds they were added, i. e. they confessed their sins, and became disciples and followers of that doctrine. But sure,

confessing of sins, and professing of the doctrine, if he mean such a following ••s was in Magus, its a hungry Exposition of being added to the Lord, since it is in many hypocrites that are never added to the Lord. 2. If he mean, that they were practi∣cal followers of the Apostles doctrine, (as he must, if he say any thing more than what he said before) sure, that must be an habitual constant walking with God all their life, and cannot be before they were added, Acts 2. for they were believers, and added the same day, cap. 2 and cap. 5. Nor sayes he any thing for adding of visible members, cap. 5. but all their life they were added to the Lord. And is that the meaning of Luke, either cap. 2. or cap. 5? Sure, Luke sets down the history of men ad∣ded to the Lord at the sight of these miracles.

4. Its a wonder men are so bold with the Scripture! They were added, i. e. They became disciples,—and so engaged them∣selves, and covenanted also for their children But did their be∣ing added to the Church, and to the Lord, which certainly, in the sincere part, was real and sound believing, include the swearing of this Church-covenant to be watching members married to the onely single Congregation of Ierusalem, and to no other visible Church on earth? If to dictate be to prove, then we have more than enough of this.

5. If Mr. H. judge that Calvin, Pet. Martyr, Beza, Ur∣sin, Pareus, and our Worthies, cannot reason for Infant ba∣ptism against Anabaptists, except thus; The fathers are married members by Church-covenant to one single Congregation; Ergo, Infants must be baptized: Or thus; The really con∣verted father must be baptized; Ergo, the children; We have a weak part of it, for this strengthens Anabaptists not a little; for the common Arguments both of our Brethren and the Anabaptists, are, They must be real converts that are Church-members, as I have proved. And sure our Brethren judge it absurd, that the Seal of Baptism should be put into a blank, or to a falshood. Now since Baptism is the seal of our Regenera∣tion, either must our Brethren put a blank and a falshood (which the Church, who knows not the heart, without sin put upon Iudas) or then with monstrous charity they must believe all baptiz'd Infants are regenerate. But the truth is, the inward

state of none can be said either a falshood or reality to the Church, following the Rule of the Word in dispensing of Or∣dinances; for in the like, neither regeneration nor non rege∣neration can be the object of the Churches discerning. Also this is to be observed, that Christ hath made the sounder part of the visible Church, the Church in the actual exercise of Or∣dinances. For,

1. Christ never gave a power to erre or to sin to his Church visible, or to any part thereof; as Nature gave not a power to the locomotive faculty to halt, but to move: therefore he cannot have given a power to a Synod as many, but as pro∣ceeding right; and to Members as choosing discerningly, not as erroneously.

2. Those must be the Church, to whom the Promise is made, they fulfilling the condition, to wit, he must promise his presence to those that are convined in his Name. But if the larger part be the Church visible, because larger and more numerous to whom the Promise is made; then when the major part err••s, and meets not in his Name, Christ should be obliged to fulfil the promise to them that fulfil not the condition, and ought not to fulfil the promise to those who meet in his Name, and ful∣ful the condition of the promise; which is abominable: for very often the larger part erres, and meets not in Christs Name, and the lesser part meets in his Name, and shall those who fulfil the condition be defrauded of the blessing promised, because they are fewer?

Obj. But so no questions shall be determined in Church meet∣ings, for two may say they onely meet in Christs Name.

Ans. These are but words: for if they not onely say so, but it be a real truth, and if all the rest erre in that act, these two are onely the visible Church, though men judge them turbu∣lent Schismaticks.

Hence, by the way, a word of that necessary and judicious question moved by Calvin, Matth. 18. 18. What ye binde on earth, &c. Since the Church tolerateth many hypocrites, and absolveth and looseth many who do but counterfeit and fancy Repentance, shall we say that such are loosed and pardoned in heaven? Some say, by heaven here is meant the visible Church;

and they distinguish between Sin and Scandal: and therefore that by binding and loosing, here is meant, not forgiveness, or justification, or absolution from the guilt of sin in heaven, or in the Court of God, or condemnation for that sin, but onely deliverance from scandal, and the removing of scandal, and ad∣mitting of the man into the visible Church as a Member: sup∣pose his repentance be but hypocritical, yet when the Church proceedeth impartially, according to the Rule of Christ, the sentence is ratifi••d by God, and the man is loosed from the scandal, though not from the sin; the sin is yet bound before God, because he hath not really repented; otherwise the Church, who knows not heart-actings, and who really repent, who not, though proceeding right according to the Rule of Christ, should not have the promise of ratifying in heaven what they do on earth, fulfilled to them; which cannot be said.

But taking it for a good observation that Calvin hath here, that Matth. 16. Christ speaketh of binding and loosing concio∣nal, by the Word preached; but here, Matth. 18. he speaketh especially of binding and loosing juridical in the Court of the Church, by Excommunication or Absolution from that Sen∣tence. In the former consideration the question is easie.

No Pastor in preaching Gospel-promises or threatnings, can binde, but conditionally: If the party do not believe and re∣pent, the mans sin is bound in heaven; if he do believe and re∣pent, his sin is loosed in heaven.

As to the other, we finde in the Word no such signification of binding and loosing, in regard of scandal, but they are ever spoken of in regard of sin and the guilt thereof. And there∣fore.

1. Calvin saith well, That the speech of Christ is directed to no other than to those who duly and sincerely do reconcile themselves with the Church; and the Lord being willing to comfort trembling consciences, is not setting down a Rule for comfo•…•…g of ••ypocrites: But by the contrary, because hy∣pocrites Soldly provoke to the Tribunal of God, when for gross scandals they are justly cast out; our Saviour saith, The sentence of Excommunication is ratified in heaven. The Scri∣pture-rule

is for such as obey, and for those who fulfil the con∣dition, non de obliquis.

As to the doubt, That the Church often absolves such who really repent not, how then can the hypocrite be loosed in heaven, when the Lord knows he does but fancy Repen∣tance?

Ans. Two things hère are to be distinguished.

1. The Churches proceeding in the external Court, as re∣lating to them, if they impartially, according to the Rule of Christ, proceed, and be not sudden in re-admitting, but see the incestuous man near swallowed up (though one mans measure of visible repentance be not the Rule to all) before they con∣firm their love to him, and forgive him, 2 Cor. 2. Suppose his repentance be but counterfeit, or not saving and real, as was that of Ahab, yet are they to receive him, and admit him to the Ordinances, and the Lord ratifies what they do in hea∣ven. As

1. The Lord ratifies Philips baptizing of Magus; and the Lord approves the Servants inviting to the marriage-supper the man that wanted the wedding-garment: for what the Lord commands, that he must approve and ratifie in heaven.

2. What in charitable judgements is praise-worthy, that God also must ratifie in heaven; yea, it is praise-worthy in the Di∣sciples, when they heard Christ say, One of you twelve hath a Devil, one of you shall betray the Son of Man; every one suspect∣ed and feared himself; none of the eleven suspected Iudas, but gave him charity.

3. Without this God should not approve the gathering of Churches, nor the casting of the draw-net in the Sea, nor the sowing of seed upon all sort of grounds, the way side, the thorny, the rocky, the good ground, that the chosen, who are yet in the state of nature, may be brought in, and effectually called. But in receiving in Excommunicates, the Church would not be sudden. In the ancient Church, Sacrificers to Idols were six years before they were received; they that defiled themselves with Beasts, were debarred from the Sacrament thirty years; Adulterers, seven; women who made away their Births, ten years; such as uncompelled denied the faith, twelve

years. What other years Burchardus and Gratianus have, may be seen. Something for edification sure there was here.

2. There is another thing here, which concerneth the con∣science of him who is to be received, and when the Church-Court applies the sentence to the conscience for his personal pardon, sure whatever satisfaction the people have for remo∣ving of the scandal, the sentence of Absolution so relating to him, is concional, not properly juridical; and conditional, not absolute; and therefore is to be pronounced by the mouth of the Church, the Pastor, thus: Be it unto thee according to thy Faith and Repentance; and except the man really repent, his sin is not loosed in heaven. So then, the Churches loosing from the scandal is conditional, upon a seen condition of outward repentance morally sincere to the Churches apprehension, but they simply and absolutely make him a Citizen of the Church, and admit him to Ordinances, according to the command of Christ, both in private and publick Church offences, (If thy brother who offended, repent, forgive him) but his loosing from the sin or guilt in heaven, is ever conditional, and never abso∣lutely to be pronounced by the Pastor, the mouth of the Church, who cannot certainly know the condition.

Hence 1. the scandal is loosed in earth and heaven; the Church impartially following the rule of Christ sometime when the sin remains and is bound in heaven.

2. The Church may say the man is absolutely freed from the scandal, so as the Church sins not in receiving him in, if they

follow the rule; but he sins, and the scandal is bound in coming in, if he repent not: and also as to the guilt, he is freed from the sin only conditionally, for the condition of removal of the scan∣dal is seen, and visible: but the condition of the loosing from sin is invisible.

3. Sometime the man is both loosed from the scandal, and from the sin, and every way loosed in heaven and earth, when he both really and visibly repents.

4. The Church should go as near in readmitting a fallen sin∣ner, and loosing him on earth, as they can discern the Lords loosing in heaven: the Corinthians seem to exceed in this. 2 Cor. 2. 7. So that contrariwise, ye ought rather to forgive him.

5. There is more of real Saintship required, to receive in a∣gain one who hath been once a member and hath fallen, and was cast out, then to admit a member newly come from Paga∣nisme.

1. The larger the means of salvation have been, the greater guiltiness, as the scandal of a Christian is greater then the sin and scandal of a Sodomite, Mat. 10. 15. Mat. 11. 22. Mat. 12 41, 42. And therefore the repentance of the one must be more signal and larger then the repentance of the other.

2. There is not such a measure of marriage-love required of a Virgin before she be married, as after she hath been married, and born children to the husband; nor can any say there is so much knowledge required in a new Intrant that knows not the first elements of Philosophy, as in one who hath studied seven years.

Hence 6. it is utterly false, that as visible Saintship and real Repentance, as far as can be, is required of one excommunicate, before he can be received in again; so real visible Saintship, as far as can be seen, must be required in members before they be first admitted. But I desire our Brethren, if they judge the first receiving into the Church a loosing from sin and scandal, as re∣admission is, they will teach it me.

Mr. H. If Baptism be the Seal (saith Mr. R.) of our entry in the Church, then is not this covenant the formal cause of Church-membership.

Ans. If Baptism seal our membership, then it is after member∣ship, and so not the formal cause of it.

Ans. There is in my argument no word that baptism is the for∣mal cause of our membership. Baptism is a seal of our solemn installing in the Church; it's a seal quoadnos, as state and fei∣sing in houses or lands is.

Mr. H. Though children do not covenant personally, yet they are included virtually in their parents, Deut. 29.

Ans. If Mr. H. mean Children not born, as the place Deut. 29. doth evince, what is that to the purpose? we have no que∣stion with any, whether unborn children have right to mem∣bership, or to baptism, non entis nulla sunt accidentia; if he mean born infants are but virtual, or potential covenanters, as the seed is a tree in potentia, and no tree actu, so must Infants be no actual covenanters, but in potentia only. Anabaptists shall thank Mr. H. for this, for then they are not actually holy, Rom. 11. 16. nor actually to be baptized, nor is God actually the God of Infants; but some act is required of them, to lay hold on the covenant.

2. The Kingdom of Heaven then is not due to them, nay not a halfe salvation but in potentia. But our Saviour pronounced them actually blessed, and said, of such is the kingdom of God, Mat. 18. 14 Mat. 19. 14. Mark 10. 14, 15. Yea, as Christ cannot bless unborn Infants, not can he say, of such is the kingdom of God, if they be covenanters onely in potentia, and be such only.

Mr. H. This covenant is either the covenant of grace, or diffe∣rent from it.

Ans. The new covenant is either considered according to the be∣nefit of saving grace given in it, and so this is not the covenant. Or 2. according to the means of grace offered, and so the Church-covenant is contained within the covenant of grace, and so the conse∣quence is null. A man may be in the covenant of grace, who is not a Church-member, and a man may be a Church-member, who is not within the covenant of grace, as Magus.

Ans. It is a doubt to me if Mr. H. understand his own distin∣ction of Gods decreeing, and commanding will; for with Ar∣minians he saith these are contrary wills.

2. My argument is this, The Church covenant is tither one and the same, or a branch of the covenant of grace, as it offers

grace externally to all, to Peter and Magus, or then it is a diffe∣rent covenant. That it is different Mr. H. denies, for then it should not be warranted in the Gospel, if it be a part of the Go∣spel-covenant, how can they debar men of approved godliness, and visibly within the covenant of grace from ordinances? for such are implicitly in this covenant.

3. Some are (saith M. H.) in the covenant of Grace, that are not Church-members, and contrary: true; but not if they be externally and professedly as Israel was, for so to be Gods vi∣sible people in covenant, is to be Gods visible Church, Acts 2. 39. Gen. 17. 7. Rev. 11. 15. Isa. 19. 25. now we dispute whether the Church-covenant be not a branch of the covenant of the Gospel externally proposed. Mr. H. yeelds it is, only he saith, the Church-covenant is not the covenant of grace according to the benefits of saving grace given in it: true; nor is the covenant of grace externally preached, according to which Magus and Iudas, and all such Church-members are in the covenant of grace: the covenant of grace according to the benefit of saving grace given it, to wi••, a new heart, and remission, &c. Then this cannot hinder, but when one vowes to duties in baptism, he also vowes he shall acquit himself in all duties of warning, 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 par∣ticular 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 Con∣gregation, 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 s••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 Congre∣gation, 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 Scrip∣ture, 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 mariage∣covenant beside. A Nimrod might say, the Gospel teacheth to pay tribute to Princes, and the Prince to exact it, and there needs no o∣ther 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 Con∣gregation 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 Con∣gregation, but yet I do the duty of your own sworn, and only Hus∣band and Pastor to you, in dispensing to you this Seal of the Cove∣nant, 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 argu∣ment, when it undoes his own cause, and to say the compari∣son 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 bre∣thren 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 a∣greement 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 war∣rants 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 mar∣riage-membership with this only Congregation, by an asserted comparison, wickedly said. But Mr. H. speaks dishonourably of partaking Church-ordinances, and seals in another Congregati∣on, 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 Pa∣stor, 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 al∣ready 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 Ephe∣sus, of Philippi, of Rome, &c. without any new engagement, or covenant superadded to the Gospel-covenant.

Notes

• The necessity of a Church-covenant is Scriptureless and dark.
• Par. 1. p. 68, 69
• Children are not under the tie of the Church-cove∣nant.
• Pag. 69.
• The covenant of grace being so necessary, the Church-covenant is needless.
• Brother is lar∣ger then a Congregatio∣nal brother.
• Par. 1. 72, 73••
• The peoples chusing makes not a Minister.
• The peoples choice of A. B. makes him not a Pastor, but determines the exercise of his labours (which is latter then the essence of a Pastor) to them only fix∣••dly.
• No Church∣covenant in the first plant∣ed Churches.
• There is no ground in Scripture for a Church-cove∣nant.
• Par. p. 75.
• The actings required by M. H. in gather∣ing of church∣es, are not to be found in the Apostolick Church.
• Their perseve∣ring, or resolu∣tion to perse∣vere covenant∣wise, as is said, could neither of them be vi∣sible before they were ad∣mitted mem∣bers.
• To be ingraf∣fed in the bo∣dy, is not to be ingraffed into a single con∣gregation.
• Page 76, 77.
• The Texts, Acts 2. and 5. concerning ad∣ding to the Lord & to the Church, are vindicated f••ō the gloss of M. H. and have no shadow of a Church cove∣nant.
• Calv. Gualth. Erant medii ho∣mines. Occumenius, Virtus verè E∣vangelica idonea erat quae plurimum colla••daretur. Chrysost Nec convertentes se ad risum•• non ad ••inas—sed valde humani erant, & p••ae aliis soliciti.
• M. H. strength∣ens Anabap∣tists by his so reasoning frō the place Acts 5.
• Ans. to 32 qu. 4. p. 12.
• Of the bind∣ing & loosing on earth & in heaven, Mar. 18.
• Calv. Resp. Non ad alios dirigi sermo∣nem, quam qui rectè ac sincerè Ecclesiae se re∣conciliant. Mat. 18. is nota rule for com∣forting hypo∣crites, as if their sins were loosed in hea∣ven.
• The Lord rati∣fies in heaven what the Church doth on earth, though the hypocrite be not pardoned.
• Can. Poenir. Concil. Ancy∣••an.
• Can. Nic. Concil. See Chemnit. exam. de Indul.
• Pag 727, 728.
• P•…•…r in Mat. 18. d••cu. 11. v. 18, 19. Cum 〈◊〉〈◊〉 ex•…•… on•••• l••gi••••mè peractae rata sit apud Deum, e••∣veant ex••om∣municati ne il∣lam contemnant—recepti fir∣mam fiduciam gratiae concipi∣ant. Calvin. Ergo quisquis admisso delicto suppliciter culpam agnoscit—ab Ecclesia veniam impetret, is absolvitur non tantum ab hominibus, s••d ab ipso Deo—si ludibrio habet—neque illi cum ho∣minibus jam erit negotium, sed Deus erit vindex. Pareus. Sit tibi] judicium gitur Ecclesiae ad∣versus contumac••s divinam habebit authoritatem. Quaecun{que} ligaveritis] Hilarius. ad terrorem metus maximi. Quaecun{que} ligaveritis] Hieronymus. quia poterit Contemptoris fratris haec esse re∣sponsio, vel tacita cogitatio, si me despicis, & ego ••ed spicio, potestatem tribuit Apostolis, ut sciant qui ab ipsis condemnantur, hominum sententiam divinâ sententiâ roborari. Ita Cyprian. de Un t. Eccles. c. 3. Ita Chrysostomus. Ita Augustinus in loc. What ye shall bind (Diodati) proceeding in knowledge, uprightness, and wisedom. English Divines, An. in loc. 18. Whatsoever ye shall bind (Ioh. 20 23. 1 Cor. 5. 4.) by convincing men of sin against God, or of wrong done to you. The sentence of Absolution to the penitent is concional, and so conditional, to the Church right proceeding is absolute and juridical. There is not the like measure of visible Saintship required of one at his first admission and at his read∣mission after excommunication.
• Par. 1. p. 77. Mr. R. 3. Arg.
• Mr. H. makes Infants to be no actual co∣venanters.
• M. R. Arg. 4. Par. 1. p. 78, 79
• The covenant of grace so∣lemnly en∣tred in bap∣tism, ties us to all Church-duties in all Congregations, without any special covenant-engagement, making me a special Church-brother to these of this Congregation only, and that by divine command of a new cove∣nant, different from the Gospel-covenant.
• It is vain do∣ctrine that none can be my Church-brother, whom I am to gain, but one under the same only Congregatio∣nal covenant with me.
• Way of the Churches, c. 6. sect. 6. pag. 103 sect. 7. Cotton of the Keys. c. 4. pag. 17. Mr. Hooker Survey. A Pastor is not as a hus∣band to his own Congre∣gation only, for he may perform pa∣storal duties to other mem∣bers and Con∣gregations. See Mr. Robinson Iustific. of Se∣parat. 317, 318. in the the same mistake with Mr. H. but disputing more nervously then Mr. Hooker: Epaphras though at Rome is a Minister at Coloss. Answ. A fixed Minist••r labouring among them, in that part of the Vineyard: true; but he was actu primo, habitu all the world over a Mini∣ster, wheresoever he opened his mouth and tendered the seals.
• Page 80.