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. XXVI.

Other Arguments against the Church-Covenant are vindicated.

Mr. H. Mr. R. plainly affirms, That when one enters a member of such a Congregation under the Ministery of A. B. he cometh under a new relative state, by an implicit•• or vir∣tual covenant, pag. 95. which is cross to that which was affirmed pag. 92.

Ans. Mr. H. cites not my words to the full. I deny not, * 1.1 but he that enters a fixt member of a congregation, comes un∣der a new relative state of a virtual covenant, and so does he that enters a member of a Christian Army, of a Family, of a Society in a Ship. But the state of the question is not touched: for the state of the question is not, Whether this new Covenant make the adjoyner a member of the visible Church, where as he was no visible member before; that is, whether a born English∣man, by being made a citizen of London, was made an English∣man and a born Subject of England, whereas he was not a born Subject before?

2. Whether doth this New-covenant give him right and claim to Church-ordinances, and seals of the Covenant of grace, so as without it, the man hath no right at all to Ordinan∣ces. Sure, its a great sin to lay more weight on either the Tem∣ple or the Ark than God hath laid on them. But this Covenant so used is a fancy.

Mr. H. A Church newly erected becomes a sister-Church with others, yet she needs not a new Covenant (saith Mr. R.) to accom∣plish * 1.2 it. Ans. No certain, our Covenant once entred, all the rela∣tions that depend thereupon are included in the first Covenant. A woman once being married, all duties to the husbands kindred re∣sults from the Marriage-covenant, there is no need of a new Co∣venant.

Ans. Yea, but a Church newly erected becomes as really a part of a Synodical body that is really obliged to engage for as∣sociation, saith Mr. H. (and its both lawful and useful) as a per∣son * 1.3 becomes a member of the single congregation. And offi∣cers are no less married to Synodical duties (by the light of na∣ture and right reason (saith the same Mr. H.) than single persons * 1.4 are married to congregational duties; therefore a covenant is as necessary in the one as in the other, magis & minus non vari∣ant speciem, if there be a marriage, here officers are more mar∣ried to the associated Churches in general, as to the complete correlate, than to the single and inadequate correlate the bit of a single congregation.

2. A man born in the Covenant of grace, and baptized, is engaged in all duties,

Mr. H. The Apologie said, Its not the Rule of the Word touching Man and Wife, Magistrate and Subject, that makes peo∣ple in such a state, but the Covenant thus stands unanswered by Mr. R.

Ans. This is for me; but he being born in the Gospel-cove∣nant, * 1.5 and baptized to all Churches, he is a son, a married mem∣ber to all congregations.

2. Mr. R. constantly denied the naked comparison, as bla∣sphemous and Popish, the Church is Spouse to no sinful man, Pope or any other. Enaristus, The Councel of Carthage, of Sardis, of Antioch, so judge, That the Bishop is the Husband, the Church his Wife. Innocentius the III. As Almighty God hath left the Marriage-covenant to be dissolved by his own judgement onely, so let not the Bishop leave his Church. But Calvin and Luther say, The Lord is the Husband of the Church: So Bul∣linger, Musculus, Gualther.

2. It makes communion between the Pastor and those of di∣vers congregations to be acts of Adultery.

3. It makes a Pastor to be married till death.

4. When the congregation is dissolved by persecution, the godly Pastor is cast out of his Masters service by the nature of this covenant, because he is faithful to Christ, and that by Christ himself.

5. It divorces between all godly Pastors, and all Churches on earth, so that it is not lawful to preach pastorally, or to tender the seals to another congregation, or any member thereof, though Letters of Recommendation (as our Brethren say) may give Church right to the se••ls to those of another congrega∣tion to be admitted to the Lords Supper; yet we still desire to Quere, Whether the Pastor, upon the banishment or death of the Pastors of sister congregations, may not lawfully, pastorally preach and tender the seals to them, or not? if the former, here is a strange man acting as a husband to another mans wife.

2. Here is a Pastor acting as a Pastor and a Shepherd to those that are not his flock, and that by no intervening of a Church-covenant; and he wants the essentials of a Pastor, which is the choise of that people.

3. Here is Mr. H. his relation between Pastor and People broken, and their principles destroyed, if the latter be said.

1. What difference is there between his tendring of the seals to those of another congregation in his own Church, and in another Church, except the walls of the house make the dif∣ference?

2. Why should he not tender the other seal of Regeneration common to all covenanted ones, Act. 2. 39. as well as the Lords Supper?

3. If he may not as a Pastor in another congregation; How, or by what authority of Scripture are Pastors onely Am∣bassadors of the King, Messengers of the Lord of Hosts, Workers with Christ, Stewards, Dispensers of the Mysteries of the Gospel, Sent of God, Friends of the Bridegroom, and can act onely as such within the precincts of a congregation; and lose both name and thing, when they pass over the line

to visible Saints of another congregation? The Priests might not offer sacrifice and offerings, but in the place that the Lord should appoint in his Word; shew us a word confining pasto∣ral acting 〈◊〉〈◊〉 Ambassadors to one flock onely.

6. This destroyes the communion of Churches as Churches, * 1.6 and makes Synods, in which Pastors act as Pastors to other con∣gregations associate, (as Mr. Cotton teacheth) to be no Ordi∣nances of Christ.

7. The same husbandly power must be in Doctors, so that they write not books as Doctors to other Congregations, but onely to their own.

8. What Scripture warranteth the same Pastor in the same Sermon preaching to his own flock, and to many strangers of another congregation, to act as a Pastor to his own onely, and to others as a gifted man? and to hear in the same word to the conscience of the one by pastoral authority, and to the o∣ther by private authority, such as a gifted plowman or woman hath? * 1.7

9. Onely Christ is the Bridegroom, Spouse, Husband of his Church, Ioh. 3. Eph. 5. Cant. 6. 1, 2, 3, 4. and it will not suffice to say, Christ is the supreme Catholick Husband of all Chur∣ches, but the pastor is the under-politick head and husband of the congregation, as some distinguish. For the Husband and Bridegroom are as incommunicable Titles proper to Christ onely, as to be the Head of the Church, Eph. 1. 22. Col. 1. 18. and yet Jesuites do but mock, when they say, That Christ is the principal and perpetual Head of the whole Church in a sove∣raign and principal manner, but the Pope is the Ministerial Head. Nor do Papists make the Pope a Father, Husband, Bride∣groom and Head of the Church by the spiritual influence of life, motion and grace, yet are they refuted by Willet, D. Fulk, Cartwright, and ours: And Mr. H. will but ad naus••am incul∣cate, that the Pastor is the married Husband, and the Congrega∣tion

his onely Wife; and that he may not act as a pastor toward others than his own flock, more than a man may venture to take the place, and to do the duties of a husband to a woman—and tell her he is in the Covenant of grace—and there need•…•… Marriage∣covenant. Hence I infer, he cannot dispense the Lords Supper to one of another congregation, contrary to himself and his Brethren, except he be married by a Church-covenant to them; and so he must be a husband, and perform the duties of a husband to a hundred persons, of a hundred associate congregations. But it had been fit Mr. H. had produced any words of mine that bear, that being in the Covenant of grace can warrant a man to discharge pastoral duties, either to one congregation or other, before he be lawfully called of God by the Church, and before he formally consent and engage not implicitely, but formally and expresly to feed the flock of God; or that any mans being in the covenant of grace licenses him to do all duties whatso∣ever of a Pastor, of a Magistrate, of a Husband, of a Physi∣cian, b••fore he be lawfully called of God to the calling of a Pastor, a Magistrate, a Husband, a Physician. And Mr. H. wrongfully would that the Reader should believe, That Mr. R. so teacheth. There are some actions indeed that the visible and professed being in the covenant of grace warranteth a man to do, to wit, to partake of the seals in all congregations, without any new Church-covenant, to gain a trespassing brother, to counsel, teach, rebuke, comfort Church-members of all con∣gregations, where it shall please God he shall be for the present. And Mr. R. denies that these are either pastoral, or husband∣duties, and thinks Mr. H. in a great errour: for if one of an∣other congregation should trespass against a member of a sister∣congregation near by, Mr. H. hath furnished the offender re∣buked with this Reply: You and I are not congregational Bre∣thren, nor married members of the same congregation; and there∣fore the covenant of grace warrants not you to rebuke me, or to tell the Church of my obstinacy in Adultery, except you and I had both sworn in the same Marriage-congregational covenant: for the covenant of grace no more warranteth you to gain me in a Church way, than it warranteth a man to do husband-duties to the Woman with whom he never made any Marriage-covenant; and

so all duties of this kinde performed by Presbyterians never so godly, must be Antichristian and adulterous.

Mr. H. This new Covenant makes the new adjoyner a member of the congregation, (saith Mr. R.) never 〈◊〉〈◊〉 of us (saith Mr. H.) said any such thing. The Church as totum essentiale, made of visible Saints covenanting to watch over one another in a Church-Way, is before her officers, the particular members are members be∣fore they choose their Pastors, and therefore are not made Church-members by this new covenant.

Ans. There be too many wayes to the Well here. I said, the new covenant makes the new adjoyner a member of the congrega∣tion. Yea, I adde, A member of the visible Church, whereas he was no better then a heathen before, and the Churches of New England say with me; Though Mr. H. say, That never * 1.8 one of them said any such thing. And sure this is one Church-covenant by which persons are made fixed members of a con∣gregation; Ergo, they are by this covenant made members of the visible Church, whereas they were as pagans before. But there is another Church-covenant, by which pastor and people are married, and every member so married, as they cannot act as Church-members without their own congregation, and he cannot act as a pastor toward any, but toward his own flock. Hence a new Quaere, Whether there be two different Church-covenants?

3. Its without question, that the family of Abraham was Gods covenanted people before circumcision was instituted, Gen. 17. nor is there any ground for a formal Church-covenan∣ting among themselves. And it speaks against all Scripture, to say there was a Church covenant in Egypt, and in the Wilder∣ness, Exod. 19. 1, 5. for they were not made Church-members, for members they were before, by these covenantings with God. And this is Mr. H. his own consequence, They are members be∣fore they chose their Pastors: Ergo. So I retort.

Mr. H. If this covenant difference the visible Church from the * 1.9 invisible, as the formal cause; then there have been no visible

Churches since the Apostles times till now. Now the Churches (saith Mr. H.) in England, Holland, &c. have the implicit covenant, at their practice evidenceth.

Ans. Yet it must f•…•…ow, since presbyterian Churches believe and practice juridical power, without the bonds of a single In∣dependent Church in divers associate Congregations.

2. And do not contend for, but are against really supposed Saints, as only constituent members of the visible Church, and in the causes internal and external.

And 3. are so contradictorious to Independency, there have been no Church, according to the rule of the word, since the A∣postles dayes.

2. If an implicit covenant suffice, we shall find popish Churches to have much of that.

Mr. H. Though many unwarrantable wayet convey this covenant, yet it self may be warrantable.

Ans. If by ways Mr. R. mean, as he doth, wayes inseparable, * 1.10 causes, pillars, means and undeniable consequences, the covenant must be the more unhappy, as the unlawful wayes of the Mass, the lifting up of the bready God, and Idolatrous Ceremonies in∣separably conveying it, render it unlucky.

Mr. H. It is a dream to say, that when the Apostles came to plant Churches, that private men, not the Apostles converted them; Where is the man (of ours) that will affirm that all (All) are con∣verted by private Christians?

Ans. The reply auswers not a whit to the Charge of Mr. R. now when the Apostles are not.

2. The Apostles, by our Brethrens way, are not Pastors so much as extraordinary nor, publick men, for extraordinariness destroys not the nature of Pastors; and to our Brethren Pastor and flock are relatives; but the heathen are no fed stock, nor these who now teach the Gospel to the heathen, Apostles nor Pastors. * 1.11

3. These who teach that now Apostles ceasing, Pastors as Pastors convert none according to the revealed command of Christ; but pre suppose all are converted before they be ad∣mitted members: they convert not as Pastors; Ergo, they must convert them as no Pastors; Ergo, they convert them as private

men, except there be a middle preacher between a preaching officer, and a private man, but this every where is taught by our brethren: now this middle uncalled man, must be the ordinary converser of all.

2. Mr. H. teacheth that the Church homogeneal, in ordina∣ry, now when there are no Apostles, is before Baptism and Mi∣nistry; now this Church is all the visible sovieties of confederate * 1.12 converts on earth. Let Mr. H. tell us who converted them: not Pastors, for they are a framed Church in esse and operari, the Fathers and sole Creators of all Officers.

Mr. H. It is unwarrantable to say Pastors now convert not In∣dians * 1.13 and Heathens, saith Mr R. It is warrantable enough, saith M. H.

Answ. Enough is a feast. Converters of Heathen now are either Apostles, Evangelists, or Ordinary Officers and Pastors, or of some middle new Officers: this latter cannot without Scripture be said, not the former, for they want the gift of tongues and miracles; nor are they ordinary Pastors. For Pastor and flock, saith Mr. H. Shepherd called, and Church chusing, Hus∣band and Wife are Relatives. But Indians are no chusing Church.

Mr. H. Men must be satisfied in conscience of the conversion one of another, saith Mr. R.

Ans. To reasonable charity they should, saith Mr. H. and no doubt it was in Ananias, Saphira.

Ans. But their long conversing together, for this satisfaction Mr. H. bringeth down to two poor experienced Witnesses, Ma∣gus * 1.14 and Iudas, for every one must witness of another, and that witnesses were called and judicially deponed, that all the 3000. Act. 2. and all Iudea, and all round about who were baptized, Matth. 3. 3, 4. Mark 1. 5. Luk. 4. 21. were real converts, who can believe, except you believe? for so saith Mr. H.

Mr. H. What is all this to overthrow the covenant?

Ans. Very much; for it destroyes the Ministry: for though some private Christians may convert some, yet no man can shew * 1.15 me, by our brethrens way, that pastors now do convert any at all; contrary to Mat. 28. 19, 20 Rom. 10. 14, 15. Eph. 4. 11, 12, 13. 1 Cor. 3. 5. 2 Cor. 5. 20. Act. 26. 16, 17, 18. or if they convert any, they do it not as pastors.

M. H. They which have no Church-power, can put forth no Church power, but such as Churches to other Churches.

Ans. The proposition is weak, they put forth an act of love, of counsel, of approbation, of conjunction, as well as power. Mr. R. grants one single Congregation to have no power over another; ma∣ny Churches sent to Parliament, to declare their judgement, may approve of their determinations, if holy, if not, may confute them; yet they have no Church-power over the Parliament.

Ans. 1. My argument is mistaken, many Churches, suppose mine, have not power by this way to receive in one Church, nor Iames, Cephas, and Iohn power to receive authoritatively Paul, as they do, say Calvin, Pelicanus, Pareus, Piscator, Diodati, Beza; yea Ierom also before them. * 1.16

Mr. H. If Mr. R. const••ue a token of consent, consensionis, to be a Symbole of authority, it is beyond my understanding.

Ans. Mr. R. never understands private consent, or private counsel, such as one private man or woman may give to another private person, of their own, or of another congregation, to be publick authority; but I acknowledge a publick authoritative, and Aopstolick consent to be in Iames, Cephas, Iohn; and their meaning was, Brother Paul, our counsel as Brethren, is, and our consent, you be a Preacher, but we have no Apostolick authority from the Lord to own you as an Apostle. Now that is the true meaning of Mr. H. for this of Mr. R. must bide yet strong: these that have no Church-power can put forth no Church-act. Such as one Church may put forth toward another single Sister-Church, as Mr. R. often granteth, as one single man cannot excommu∣nicate another; yet one single man being a Pastor in a Church, Judicature joined with the Church binding and loosing, such as is Mat. 18. may give consent, not private by way of counsel, but publick, by way of authoritative influence, as a partial and collateral cause, that Paul, Gal. 2. be authoritatively adopted into the number of the Apostles, & that they be excommunicate

who say, they are Apostles, but are not, and do lye, Rev. 2. and a married wife hath no marriage-power over any man but over her own husband; nor is it to be heard, which Mr. H. saith, I but she may put forth an act of love and counsell to all men. But I ask, may she put forth a certain act of matrimonial love, or perform a certain matrimonial duty to all men on earth? this would be too near unchast acting. So let Mr. H. answer, whether these three, Iames, Cephas, and Iohn, gave Apostolick publick con∣sent, that Paul should be received an Apostle, or only a private counsel. If the former be said, why contend we? if the latter, what more had Paul from the given right hand of these Apo∣stles then he had before? he was no more to them an Apostle then before, yea, more to three private Believers in Galatia; contrary to the scope of Gal. 2. These Churches sent to the Parliament that way, not representing the National Church and Kingdom covenanted with the Lord, can give no Church-determination, more then so many single Pastors; yet it is an of∣ficial judgement, not a private judgement.

Mr. H. It is not warrantable that one not in office (saith Mr. R.) * 1.17 but a private Christian, should pray, exhort, preside in the framing of a Church, and in ordaining of Pastors. Ans. The practice of the Church of Scotland will say to this, we allow not publick prophesying of unofficed men.

Ans. 1. Here is ordinary prophecying, such as that of the * 1.18 Apostle Peter at the calling of Matthias, Act. 1. and publick Church-prophesying and praying; such as is by the Prophets or presbytery of the Church of Antioch, Act. 13. when Paul & Bar∣nabas were called to be Apostles to the Gentiles: and since offi∣cers are but adjuncts of the Church to Mr. H. and separable ac∣cidents, by no institution of Christ have pastors hand in ordain∣ing pastors; but the setled way till Christs second coming is that the male-Church kindly per se, make and unmake all the officers, which cannot be done, but by Church prophesying of unofficed men. 2. Expectants being pastors in fieri, sons of the prophets, by command of the prophets, vi materiae, for trial must prophe∣sie: that you cannot warrantably say from Scripture of your pro∣phets.

Notes

• * 1.1

  A sort of cove∣nant is not de∣nied, but the question is mis-stated.
• * 1.2

  Par. 1. p. 82.
• * 1.3

  Survey, par. 4. cap. 1. concl. 1. pag. 1, 2.
• * 1.4

  Mr. H. Survey, ibid.
• * 1.5

  The blasphe∣m us compari∣son making the Pastor the Husband, and the congrega∣tion his marri∣ed wife, until death, is refu∣ted. Due Right of Presbyt. l. 1. p. 127. Enarist. Ep. 2. Concil. Car∣thag. 3. cap. 38. Concil. Sard. Cen. 1. Concil. Antioch. c. 21. Enarist. de Epist. ejectis. Sicut vir non debet adulterare suam uxorem, ita ne{que} Episcopus Ecclesiam fuam, ut eam dimittat. Innocen. III. Omnipotens Deus conjugium quod est inter Episcopum & Ecclesiam suo tantum judicio reservavit dissolvendum. Calv. Com. in Isa. 54. v. 5. Ecclesia agnoscat qualem mari∣tum habere ac revereri debeat (〈◊〉〈◊〉 Deum). Luther Com. in loc. Habetis maritum, non Mo∣sem, non Petrum, non Paulum. Bullinger, Musculus, Gualther, Com. in Isa. 14. v. 5. Nor do our Divines acknowledge that Concil. Gener. par. 1. Epistola Papae Calixti secunda, pag. 136. allegata est uxor legi, quamdiu vir ejus vivit, Rom. 7, &c. similiter & sponsa Epi∣scopi, quia sponsa uxor{que} ejus dicitur Ecclesia.
• * 1.6

  Mr. Cotton, Keys, c. 6. p. 25. Mr. H. Survey, par. 4. c. 1. concl. 4, 5.
• * 1.7

  The Brethren make the pa∣stor a married husband and head of the congregatio∣nal Church, as Papists make the Pope the Head of the catholick Church. Christum caput Ecclesiae uni∣versae libentissi∣me confitemur∣atqui sub Chri∣sto summ•• capite vicarius ejus i•• terris, caput, ut sic dicam, Ministerialò, non principale rectò nominetur, n••gari nullo modo potest: ita Bellarm. de Sum. Pontif. to. 1. c. 24. col. 1. l. D. & de pontif. Rom. l. 1. c. 9. So the Jesuites of Rhemes on Eph. 〈◊〉〈◊〉. v. 5. Though Christ in a more divine, ample, absolute, excellent and transcendent sort—be severaign Head—in regard of motion, life, spirit, grace ••••∣suing from him to the members—yet the Pope may be Ministerial Head.
• * 1.8

  Way of the Churches, c. 1. sect. 1. pag. 2. prop. 3. For all the joyning of faithful Chri∣stians into the fellowship, and estate of a Church, we finde not in Scripture that God hath done it any other way, than by entring all of them together (as one man) into holy covenant with himself, to take the Lord as the Head of his Church for their God, and to give them∣selves to him, and one to another in his fear, &c.
• * 1.9

  M. R. 5 Arg p. 83, 84.
• * 1.10

  Read for this a Judicious piece of my re∣verend and learned bro∣ther Mr. R. Bai∣ly, his disswa∣sive from the errors of the time, and the disswasive vin∣dicated, An. 1675.
• * 1.11

  All are con∣verted in or∣dinary by pri∣vate men, or by no pastors by our bre∣threns way.
• * 1.12

  Survey par. 1. c. 11. p. 55.
• * 1.13

  By our bre∣thren, pastors, convert not Indians.
• * 1.14

  Way of the Church. c. 1. pro. 5. sect. 2. p. 6, 7, 8. Survey par. 1. c. 4. 7. p. 87.
• * 1.15

  The way of our brethren doth destr••y the ministry.
• * 1.16

  Calv. Com. Gal. 2. incitavit ad sanciendum Ministerii societatem. Pelican. ib. Synod. (Paulus) primarius fuerit inter Apostolos. Pareus, in Collegium Apostolorum nos receperunt. Pisc. Me pro Apostolo agnoverunt. Diodati. Beza. Symbolum nostrae consensionis dextram dederunt. Hieronym. Gal. 2. Many Churches may put forth a Church-power upon one Church associate, as Iames, Cephas and Iohn, Gal. c. 2. as Apostles received Paul into the Colledge of Apostles.
• * 1.17

  Pag. 88.
• * 1.18

  Some chiefe and ordinary church-pro∣phesying, and church-pray∣ing is given to the unofficed church, as to the only kind∣ly subject by Mr. H. Mr. H. Survey par. 1. c. 8. p. 52.