A discourse of the visible church. In a large debate of this famous question, viz. whether the visible church may be considered to be truely a church of Christ without respect to saving grace? Affirm. Whereunto is added a brief discussion of these three questions. viz. 1. What doth constitute visible church-membership. 2. What doth distinguish it, or render it visible. 3. What doth destroy it, or render it null? Together with a large application of the whole, by way of inference to our churches, sacraments, and censures. Also an appendix touching confirmation, occasioned by the Reverend Mr. Hanmore his pious and learned exercitation of confirmation. By Francis Fulwood minister of the gospel at West-Alvington in Devon.

Quest. Whether the visible Church may be considered to be truely a Church of Christ without respect to saving grace .

CHAP. I. Of the subject of the question the visible Church .

SECT. I. The Analasis of the question .

WE must have leave to speak something largely of the termes , before we venture to resolve this intricate and famous question .

The termes are three . First , the subject of the question . Secondly , the predicate questioned . Thirdly , the copula , or that which joyneth the subject and the predicate in this question , together .

The subject of the question , is the visible Church , the predicate questioned , is contained in the words [ truely a Church of Christ without respect to saving grace ] wherein , we may further observe , the thing which is more directly questioned , in these words [ truely a Church of Christ ] together with the condition or limitation thereof in the words annex'd [ without respect to saving grace . ] Lastly , that which coupleth this predicate questioned , with this subject of the question , is to be noted in the words , [ may be considered to be , &c. ]

SECT. II. Visibility explained and distinguished .

The subject of the question , then , is the Church , as it is specified with the quality of visiblensse ; for we do not consider it , here , in any other capacity , either an entitive or organical , as catholick or institute , as universal-visible or particular-visible ; nor yet abstractly as a Church , or concretely as visible , but in a conjunct , compounded and united sense , as it is the visible Church , or the Church which is visible .

For the better opening of this terme , three things may be undertaken . First , to explaine the attribute [ visible ] . Secondly , to apply it to the Church , and then to make my Notion of this visible Church , as plain as I can , so far as may concern the question in general .

To begin with the first . Visibility seemeth familiarly to be used Visible is , 1. that which seemeth what it is not . in two distinct significations .

1. Visibility is somtimes taken for that ●ffection of a thing , whe●by the thing seemeth to be what indeed it is not , as one that seemeth to be a sincere member of Christ ; when in truth he is not so , may yet be said to be so visibly , or as we more ordinarily use to say , to seeme to be so . Thus Visibility stands opposed to Reality .

2. Visibility is also sometimes taken for that affection of a thing 2. What it is . whereby the thing seemeth to be what indeed it is , and shewes it self ad extra to be such . Now here visible is nothing else but that which may be seen . Whether it be actually visum , seen , or not ; as a regenerate person , evidencing the truth of his grace by a sound profession , is truely said to be so visibly . i. e. appearingly , or a visible Saint .

Thus visible stands opposed not to real , but to invisible ; that is that which may not , or cannot be seen ; a man is said to be visible , not because he seems to be a man and is not , but because he may be seene ; thus , likewise , God is said to be invisible , not because he is really a God , but because he may not , or cannot be seen , i. e. with mortal eyes .

SECT. III. Visibility applied to the Church .

We may apply this distinction of visibility briefly in three particulars .

1. In the latter sense onely visibility is given to the Church in the subject of the question , viz. as it seemes to be what indeed and truth it is ; otherwise there appeareth contradictio in terminis ; I meanes in the terms of the question ; for then the question would be , whether that Church which onely seemeth to be , and is not really so , may be considered to be really a Church of Christ ; therefore the forme of the question , heeded , supposeth this , viz. that the visible Church is truely and really a Church of Christ , and onely questioneth whether it may be considered to be so , without respect to saving grace ; indeed a member or part of the visible Church , may be such , either really , or onely in shew and seemingly ; but this cannot be said of the whole .

2. Visibility is usually given to the Church ( by divines ) by Prop. 2. a Metaphor , from sense to Reason . The sight of the Church ( as they conceive ) being rather rational then sensitive ; and 't is rather termed visible , quia rationabilis , because it may be known and discerned , it not being seen so much by the eye , quam intellectu , mente , ratione , as Divines speak . Though , I humbly conceive that this must rather be understood of the Church as true , or of God , or Christ , then as a Church ; for as it is a Church , or a Congregation of men professing religion , so it is also evident to sense , visibilis , ( as Ames ) visu scilicet , vel sensu externo . Medul. p. 165.

Though visibility be opposed to invisibility , it followeth not that because the question specified a Church visible , therefore Prop. 3. we grant a Church invisible also , properly so called , no more , then because there is a white swan therefore there is a black . Yet I intend not to deny the Church invisible , onely the subject of my question is not this , but the Church-visible .

SECT. IV. The nature of the Church .

I shall now , as briefly as I can , offer my notion of this visible Church , so far as I conceive the present debate requireth , viz. touching the nature , and the common distribution of it , into visible and invisible .

1. The nature of the Church , I conceive , to be , 1. Integral . 2. Aggregative .

This distinction , together with the application of both parts of Medul. p. 167. sect. 5. it , to the Church , may be easily collected from Ames himselfe ; and Trelcatius also teacheth , that the Church both as visible and invisible , hath integral parts , and is consequently totum integrale , Instit. p. 214 ●um p. 220. and yet that the Church is in the number of those things which Logicians call aggregative .

1. Then , first , the Church is an integrum , and consequently The Church is an Integrum . of an individual and singular , and not an universal nature , it containing plura ( membra ) constituentia ipsum realitèr , whereby it doth actually exist , extra animam , or in it selfe .

The Church is integral , for it hath a plurality of parts , these parts are integral , and these parts are united , and consequently 't is singular , for by a union of integral parts , 't is unum , and doth really exist , and omne quod est vel existit , eo ipso quia est , singulare est ; and consequently , 't is not universal in a Metaphisical or logical sense ; for universale , doth not exist , as such , out of the minde , and totum universale , is distinct in kinde from totum integrale ; therefore the universal Church is not properly a genus , nor particular Churches the species thereof ; but rather as Ames Ibid. hath clearly taught us , members of the Catholick , quae habet rationem integri .

Indeed , Ames saith , that a particular Church is species ecclesiae Ibid. in genere ; but let us , first , note the difference he there puts betwixt ecclesia in genere , and ecclesia catholica ; and , secondly , the Ames his difference twixt ecclesia in genere , and ecclesia catholica . ground or reason assigned by himself of this assertion ; and my position will be still found to stand firm .

1. His difference betwixt ecclesia in genere , and ecclesia catholica , is most apparent in his own words , saith he , a particular Church is species ecclesiae in genere ; but respectu ecclesiae catholicae , 't is membrum , &c. so that nothing can be gathered from these words , to conclude the Catholick Church to be a genus , or a totum universale , but indeed the contrary , that it is not so , but that as before was noted , the Catholick Church , habet rationem integri .

2. The reason , upon which , Ames asserts a particular Church to be species ecclesiae in genere , is , that common nature which is found in all particular Churches ; but is this reason sufficient to denominate the Church a genus , or particular Churches species thereof ? I humbly conceive , not ; for then all those things which partake of the same common nature , must specifically differ ; and every drop of water partaking of the common nature , that is in all other drops of water , must be species aquae .

Indeed , everything which partaks of the common nature or genus Things may partake of the common nature of one another , onely then they specifically differ ; or of their differences also ; and then numerically only . onely , of another thing , doth differ specifically from that other thing , and is species of that common nature or genus ; but if a thing partaketh not onely of the common nature of another , but also of its difference , it is granted , thereby to have both its genus , and differentia ; and consequently , the same definition ; which cannot competere with things specifically differing . Thus , I conceive , a particular Church partaking not onely of the common nature of all other particular Churches , but also of their differentia , they ought to have the same definition , and having the same matter and the same forme too , they are the same essentially , and differ onely ( as Logicians speak ) Numerically .

But , so farre as I understand this controversie , 't is wholly spent about the true meaning of logical termes ; and wholly issues in this notion , whether Ramus doth well to assert , homo , to be genus or not worthy of any ( much lesse an eager ) contest in Divinity , unlesse we could descry some more dangerous consequences attending upon either conclusion , then are yet discovered .

For my part , while Ames maintaineth this difference 'twixt Ames asserteth both the Catholick and particular Church to be Integrum . ibid. ecclesia in genere , and ecclesia catholica , as before was noted , and grants , that ecclesia catholica hath rationem integri , and a particular Church , est etiam integrum , I am sure my position stands , that the nature of the Church is integral ; and then , whether the notion [ Church ] be a genus or not , is hardly worth a dispute , seeing that it existeth not out of the integral , i. e. universal or particular Church .

Yea , might we thus understand Ames to intend genus and species in a grammatical sense , and not a logical , in this place I think any one might say after him , that ecclesia particularis est species ecclesiae in genere , that is , the word or notion [ Church ] is generally predicable of all Churches ; this way also the Church may be said to be universal , as well as respectu loci , and temporis , as ursine , or personarum , and partium , as Trelcatius addes , but not naturae ; the Church is a totum , and universalis , but not a totum universale ; 't is a totum integrale , and universal in the respects specified , but not universal quâ totum .

But any further scrutiny into this matter , may be pardonably waved , seeing our maine question considers not the Church , either as universal or particular , or as universal-visible or particular-visible , but onely as it is the visible Church , as at first was noted . Now , all , so farre as they own the visible Church to be really a Church , make no question of its integrality that ever I yet heard of ; and therefore , those that deny the universal visible Church , to be an integrum , do equally deny it to be really a Church , who do also acknowledge the particular visible , which they allow to be a Church really , to be also totum integrale .

2. The Church is , also , in its nature , Aggregative , that is , 't is The Church is Aggregative . of the number of those things which are constitute and by aggregation , or collection ; this is applicable to the Church , I conceive , as it is that species of integrum , that hath its parts united per modum colligationis ; but this bond , by which such parts are held together , may not be thought to be real , as sticks are bound together in a fagot ; but metaphorical , or political , as Companies , or bodies , or societies of men , are bound together , by some tie , or bond ; so the Church hath her joynts and bands , whereby it is held , and knit together , as the Apostle speaketh , Ephes. 4. 16. onely with this difference , that civil societies are under civil , and the Church is under spiritual bonds . What these spiritual bonds of the Church are , is largely enquired hereafter .

Aggregative bodies are so familiar , that indeed we finde them in every classis of the creatures , and accordingly , they are either inanimate , as piles of wood , heaps of stone , &c. or animate , and these are either irrational , as a flock of sheep , a shole of fish , &c. or rational , and these againe are either civil , as a family , a corporation , a Common-wealth , &c , or ecclesiastical , as the Church .

Aggregative bodies are either occasional , as many times flights Aggregatives are inanimate and animate , these irrational and rational , these civil and ecclesiastical ; these occasional and fix'd . Their essential state . of birds are , and that rout we read of , Acts 19. was : or fixt and settled , as the Church of God is .

Aggregative bodies , are distributed secundum statum essentialem , vel integralem , according to their essential state they are distributed into their matter and form , as Trelcatius intimates * * Tales quae non sunt eo nunquid absolute sed continent in se duo : quonum alterum est simile maltitudini & materiae dispersae , altorum vero unitati ordine & collectioni . Instit. therl . p. 214. Professio visibilis . Communio visibilis . Am. Medul. p. 165. s . 28. Integral state . ; they are such , saith he , a●●ontaine in them two ; one of which is like to multitude and dispersed matter , ( which is as it were the matter ; ) the other to unity , order and collection which is the forme . Now such are the essential parts of the Church ; the matter whereof is persons professing Religion , or called ; and the forme , the collection , or Congregation order , unity , society or community of persons , as at large hereafter .

By the way give me leave to hang two queries upon this observation . 1. Whether an aggregative body , and consequently the visible Church , which is such , have not its essential forme , as well as every other thing that hath an essence . 2. Whether an aggregative bodn made up of visible parts , and consequently the visible Church , which is such , have not an essential form which is visible ? if the matter or parts be visible , why is it not the union or aggregation of this visible matter , or parts visible also ? if the persons and the profession of the persons be visible , what hinders the society or fellowship of them to be visible also ? or what should render it invisible ? but of this also more largely anone .

According to their Integral state , aggregative bodies , are distributed into their parts qua integral , and according to the nature of them ; which are sometimes similar , sometimes dissimilar . 1 Cor. 12. 28 , 29 , 30. Now the parts of the visible Church , I conceive , are both ; similar , in that all are called , dissimilar , in that some are Elected , and some not ; similar , in that all are professours , dissimilar , in that some are also officers , and some not .

But we are , now , I humbly conceive , very neer unto the ground of the common distribution of the Church into visible and invisible , which was proposed to be , next , considered .

SECT. V. The ground and meaning of the distinction of the Church into visible and invisible .

This aggregative body , the Church , is usually distinguished , into visible and invisible . I shall briefly shew , how I understand it , and wherein I except against it ; and thus my notion of the Church visible , will furthèr appear .

1. I conceive , it cannot be a distinction of the essential totality of the Church , as if the visible were the matter , and the invisible were the form of the Church ; then the invisible Church , being also visible ; ( visible in profession , as invisible in faith ) should be both forme and part of the matter of the same Church , which is absurd . Wherefore , I dislike that distinction , that hypocrites are materialy , but not formally of the visible Church ; for indeed , if hypocrites be not formally of the visible Church , they are not of it at all , if forma dat esse ; nor may be said to be so , if forma dat nomen .

2. Neither can it be distinctio generis in species ( as Ames observes ) as if there were one Church visible , and another invisible , specififically differing ; for properly , there is but one Church , as all consent ; and that one Church is , therefore , not a genus , for then its species would make more then one .

3. Neither , again , can it be distinctio integri in membra ( as Ames also teacheth ) as if one part of the Church visible , and another part invisible : seeing the whole is , in its profession , visible ; but this , I humbly conceive , is nearest to it .

4. Therefore , lastly , I conceive it to be , distinctio integri ( non Una numero , duplicem mododicunt pro conditione membrorum ipsius . in partes , sed à parte ; and to result , not from the totality of the integrum , as such , but from a diverse consideration of the nature or disposition of the parts of it , as similar and dissimilar , as before was hinted ; for the Church , as Junius , is but one in number , and two in manner , because of the disposition of the members thereof .

For the whole professing , is the visible Church , and a part of this Paraeus . whole also savingly beleeving , is called the Church invisible ; the whole is visible , as men called , a part of these are invisible , as men elect and regenerate . Whence that common , but most useful distinction , ecclesia vocatorum , and electorum .

Therefore , saith Pareus between the visible and invisible Church , there is even the same difference , as is between the whole and the part ; for inuisible lieth hid in the visible ; which appeareth from that of Paul , whom he hath chosen , them he hath also called , Exp. Urs . cat . p. 283 , 284.

Polanus confirms it with his authority and reason too ; the invisible Polanus . Church ( saith he ) lieth hid in the visible , ut pars in toto , as a part in the whole . If we consider both , as the company of the called , by external vocation , which is common both to the invisible and visible Church , Synt. c. 9. l. 7.

Osiander hath the same words also , in coetu visibili , ecclesia latet Osciander . invisibili . Encherid . contra . p. 126. . which , indeed , is no other then that which in other words , is asserted by , even , all our reformed Divines , in their most common and known distinction of the Church as strictè and latè , strictly and largely considered , who intend , generally , by the Church strictly taken the Church invisible , or the elect or elect regenerate , and by the Church largely taken , the Church visible , or of the called , comprehending good and bad , the elect and reprobate , as they do still explain themselves , giving very differing definitions of them , as will more fully appear anone .

Yea , one greater then all these , our Saviour , teacheth that the wheat , the corne , the good fish , and the elect , are but part , of the Church or the Kingdome of God ; which hath tares , chaff , bad fish , and such as are not elected , in it . Whence Paraeus hath well collected , ecclesia electorum , in coetu vocatorum est .

SECT. VI. Exceptions against this distinction of the Church .

Having shewed the ground of the distinction of the Church into visible , and invisible , and how I conceive it should be understood . I shall now crave leave to shew my exceptions against it .

1. My first exception will shrowd it self under those words of Field of the Church . p. 14. Doctor Field . We say , saith he , there is a visible and an invisible Church , not meaning to make two distinct Churches , though the forme of words may serve to insinuate some such thing . Certainly that forme of words is not very commendable , that may serve to insinuate that which we mean not by them ; if we change the instance , haply this may be more notorious ; if one should say , there is a heap of precious stones , and an heap of common stones ; would not the hearer of these words rather imagine , that there are two heaps , one of precious stones , and another of common stones ; then , that there is but one heap of stones in all , of which some are common , and some precious ; and in the present case who would understand Bullinger other , if he were not prepossessed with a better meaning then his words should insinuate ; his words are non sine causa gravi dixerunt alii , ecclesiam Dei aliam quidem esse visibilem , Bul. Decad. p. 355. aliam vero insibilem ; who can well make aliam and aliam ecclesiam to be but one Church .

2. I am afraid also , that the ill uncertain sound of this distinction in the ears of the world , hath been a means of troubling us with those many intricacies wherewith the doctrine about the Church is still cumber'd ; we finde this distinction not of so frequent use , either in Scripture , or in the Church , before the reformation from Rome , and then , how quiet was the Church about this point ! all concluding , that there is but one Church , how natural is it from this distinction of a Church invisible and visible , for the Papist to reject the invisible to maintain his visible ; and for the Brownist to maintain his invisible , by rejecting the visible ; while , if we look on the Church , as one entire totum , or the Church of the called , wherein the elect , as part are contained , without any more distinction , we might enjoy with lesse controversie .

3. 'T is indeed a difference without distinction , 't is no true distribution ; for whereas ( as Master Hudson hath well observed ) all distributions should have their parts distinct and different , and the more opposite the members are , the better the distribution is , it is nothing at all so here ; for either the one part , viz. the visible , comprehends the other , viz. the invisible , and thus the one part becomes the whole , as indeed it is , or else this one part , viz. the visible being distinguished from the invisible , as of necessity it must be , in this d●stribution , hath no being at all , and so the distribution hath lost a member , and , consequently , it selfe , for nothing can be distributed into one part .

SECT. VII . Three other lawful senses of this distribution of the Church , yeelded to .

But least I be thought to reflect too much upon this distinction of the Church , I cannot let passe three other ancient uses of it , which , I cheerfully allow .

1. By the visible Church hath been sometimes meant , the Church united in outward and actual communion together ; and by the invisible , such as though gracious , yet were not in actual fellowship with any particular Church .

Thus the Papists urging , that none could be members of the Church , but such as were in fellowship with the Church of Rome , our Divines answer them , that we must distinguish ; some , say they , are in actual communion with the Church , these are members of the visible , and some though not in fellowship outwardly with the Church , yet if gracious , they are members of the invisible Church , among whom they usually ranked the Catechumeni , and the Excommunicati if truly gracious ; accordingly Trelcatius saith , Inst. theol . p. 231. Catechumini s●cundum externam ecclesiae formám , ad quam quia non pertinent propriè , de ecclesia non esse censentur , licet ecclesiae in visibilis sunt .

2. Again , by the visible Church hath been usually meant , as before , the Church , as professing ; by the invisible , as sincerely , or Vid. par. in Ursin . cat . p. 475. & pet. du Moul. Buck. p. 264. & Exp. of Eng. Art . 39. p. 67. savingly beleeving , or regenerate . We may know who professe , they therefore , are visible . We cannot know who are regenerate , therefore they are invisible , as Jewel , God hath always a Church invisible , i. e. known onely to himself . God knew them , but Elias knew them not , to the judgement of men they were invisible , Defen . p. 361.

Lastly , the Church is frequently said to be visible when its profession is prosperous pompous and glorious in the eyes of the world ; & invisible , when it is not seen by the world in its wonted splendor and glory , by reason either of a cloud of persecution from without , as the Church mentioned , Rom. 11. 4. was ; or of a cloud of confusion , thtough the spreading of error , and the rents and breaches of schisme within , whence many take occasion to pretend that they cannot tell where the true Church is , as we have sad experience this day in England . Hence Doctor Fulk on the Rhemist Testament Dr. Fulk ●n Rhet. Test. Rom. 11. 4. granteth , that we do conclude the true Church may for a time be hid or secret which our Divines do sometimes render by the terme invisible . Yea , Beza saith , that the Church is oft-times brought to that estate , that even the most Beza in Rom. 11 , 2. watchful and sharp-sighted Pastors think it to be clean extinct and put out .

The second of these senses of this distinction , is the most usual in Authours , and that wherein the visible Church is generally meant in this Treatise .

SECT. VIII . The visible Church most properly a Church .

Once more , if I may have leave to digresse a little , I shall humbly adde , that it is my present opinion , that the visible Church is most properly the Church of Christ ; though I dare not assert it with much confidence , knowing that some later eminent Divines seem at least of another mind .

Yet I desire it may be heeded , that I do not say , that the visible Church is more truly , much lesse more soundly , and savingly a Church of Christ , then the Church invisible ; but onely that the visible Church is ( without comparison or ) in it self , most properly a Church of Christ .

And thus I hope to escape the challenge of the reformed Writers ; Of which at large hereafter , chap. 16. Indeed , they sometimes say , that the invisible , is the onely true Church ; but first they never questioned , but that this onely true invisible Church , was also visible in our sense ; and againe we may hear them explaine their position , in Doctor Fields Field of the Church . p. 12 , 13 , 14. expression , When we say , none but the Elect are of the Church , we meane not that no others are , not at all , nor in any sort of the Church ; but that they are not principally fully , and absolutely .

I presume , therefore I may present my reasons for this my opinion , without just offence to my Reader ; which are these .

Arg. 1. The Church of Christ is most properly visible , therefore the visible Church is most properly the Church of Christ .

That the Church of Christ is most properly visible , appeareth thus .

1. Such as the parts of an Aggregative body are most properly , such the whole is most properly ; as if the stones be precious , so is the heap ; if they be vile , so is the heap ; if they be black , so is the heap ; if they be visible , so is the heap ; and if they be most properly visible , so is the heap ; for if the parts be so in themselves , how can they be lesse visible in the whole ?

2. Now the Church is confessed to be an Aggregative body , and yet the parts or members , are doubtlesse visible , in most proper speaking , whether we consider them as Men , or as men Called .

1. The members of the Church are Men ; and who can doubt but that men are visible in the highest propriety of speech , that runnes not against his own sense ? yea , should we yeeld that saving grace alone doth unite men to the Church , yet seeing 't is not the grace ( which is invisible ) that is the member , but the man ( who is invisible ) the members of the Church are visible still . For ( as Peter du Moulin saith ) those that are of this [ invisible ] Church are visible as they are men , but not as they are His Buckler . p. 264. elected .

2. The members of the Church are as truely and properly visible , as they are men called ; for ,

1. All the members of the Church , whether they be elect or reprobate , fall under the called : Yea , as Ames hath excellently noted , the very elect , are members of the Church , not qua electi , Medul p. 161 but qua vocati , as they are called ; yea , the very elect are not members of the Church invisible , but as they are called , the Church of the elect lying hid in the Church of the called , as before was noted .

2. Now all that are called are as such most properly visible for in their very state of calling , the called stand most visibly distinguished from all other societies of men , viz. in their profession of the name and worship of Christ before all the wo●ld , wherein the elect-regenerate , or called , are doubtlesse as eminent and open actors , as the reprobate can be , and consequently do as truely help to constitute and render the Church to be visible as they .

Therefore if that part of the Church which in one regard beareth the name of invisible , be as properly visible , as the other which is onely visible , who can doubt but that the Church in general is most properly visible . But as Doctor Field saith , it cannot be , but they that are of the true Church , must by the profession of the Feild of the Church . p. 14 , 15 truth make themselves known in such sort , that by they profession and practice they may be discerned from other men . And again , the persons of them of whom the Church consisteth are visible ; their profession known even to the prosane and wicked of the world ; and in this sort cannot be invisible ; neither did any of our men teach , that it is or may be .

Arg. 2. The whole Church doth most properly deserve the name [ Church ] ; for though both the visible and the invisible Church should be truely and properly a Church of Christ , yet if in a strict consideration , one of these is but a part , and the other , as the whole , containeth that part , that which containeth the other as its part must needs be the whole , and best deserve the name of the whole .

Now the invisible Church hath beene found to be the part of the visible , and the visible to be the whole containing that part , seeing all that savingly beleeve do equally share in the Churches profession and visibility with the externally called ; Yea , and they , that is , the sincere beleevers , as Master Baxter asserts , are His Rest . p. 137 a part of the externally called , who are the visible Church ; therefore , as Master Blake reasons , the invisible is onely one part , and so His scals . p. 157 not the Church in its most proper signification .

Arg. 3. The Church of Christ never ceaseth to be visible , therefore the visible Church is most properly the Church of Christ ; for ,

1. The Church of Christ must needs import his Church in its most proper signification ; for he that speaks of [ the Church ] must either mean the onely Church , or the Church emphatically so called ; in either of these senses [ the Church ] signifieth the Church properly so called .

2 Again , that which never ceaseth to be visible , must needs be visible , and indeed most properly so ; but , though the Church may be sometimes obscured , it never loseth its visibility or ceaseth to be visible . So Ames , ecclesia nunquam planè desinit esse visibilis , Med. p. 166. 39 quamvis enim aliquando viz usquam appareat ecclesia tam pura , &c. ecclesia tamen aliquo modo visibilis exist it , in illa ipsa impuritate cultus & professionis ; which we may take in English in those pertinent words of Master Fox , the right His protestation before his Acts and Monuments Church , saith he , is not so invisible in the world , as none can see it .

The Scripture-Church , is most properly the Church of Christ , this none can well deny .

But now the visible Church is the Scripture-Church , as appeares from the Doctrine of Scripture about the Church , the examples , the parts , the Ordinances , and number of Scripture-Churches .

First , the Doctrine of the Scripture about the Church , is generally such as agreeth onely with the Church-visible , viz. as made up of tares and wheat , good and bad , Elect and reprobate , &c.

Yea , the very word [ Church ] in Scripture as some affirme , is not more then once taken for the Church-invisible , which is Heb. 12. 23. though that very place is by some Reverend Divines understood of the Church-visible also , for it was already come into , by persons then alive [ ye are come ; ] therefore the Church on earth , and it was a Church that had Ordinances in it , v. 25. therefore the visible .

But if it should be granted , as Master Blake observes , that in this place and in two or three more , the Scripture meaneth the Church invisible , which is as much as can be pretended unto , — yet doubtlesse that which is the ordinary language of the holy Ghost , which he useth most often , and almost always , is that which is most proper .

2. It also appears from the examples of Scripture-Churches , De quâ solâ ecclefiâ praesumptivâ , &c. Dav. Detern . p. 218. ex spalatensi . for have not even all these a mixture of corrupt and wicked members ? and is such a mixture compatible with the Church invisible ? or what Churches can such be , but visible ? therefore saith Davenant , all such Scriptures , and assertions of the fathers as speak of this mixture of good and bad in the Church , are to be understood of the presumptive or visible Church .

3. It further appeares by the parts of the Scripture-Church , which are generally such as are onely to be found in the visile Church , that the Scripture-Church is the visible Church . The parts of the Scripture-Church are generally Priest and people , Pastors and flock , the Rulers and the ruled , the Catechisers and the catechized , and the like , as both the Old and New Testament abundantly testifie . Now in the Church invisible there are no such parts , no such relations , no such officers , but all are members , but Christ the head ; therefore the Scripture-Church wherein these parts and officers , as such are , viz. Priests , Prophets , Apostles , Bishops , Pastors , Elders , Deacons , Rulers , Cetechizers , &c. must needs be the visible Church .

Fourthly , that the Scripture-churche is the visible Church , appears moreover by the dispensation of Ordinances fixed therein , which is proper and peculiar to the visible Church , in all the Scripture-Churches we finde a dispensation of the Word , Sacraments , discipline ; the dispensation whereof is in the hands of men ; who are onely capable of dealing with the Church as visible ; yea , the dispensation it self is visible ; and all will readily grant that these Ordinances are all of them peculiar to the visible Church ; the attendance of the Church upon them being the most eminent and remarkable meanes of rendring the Church her self to be visible .

Lastly , this yet farther appears from the number of the Scripture-churches , they are many , the Church at Rome , Corinth , Galatia , Ephesus , Colosse , Philippi , Thessalonica , Pergamus , Thyatira , &c. Whereas the invisible Church is also indivisible , 't is but one , and not to be divided into any more ; therefore the Scripture-church which is thus actually divided must needs be the visible Church .

Arg. 5. My last Argument is taken from the Name [ Church ] , and may be this . The visible Church in its nature doth not properly answer to the name [ Church ] , therefore it is most properly the Church ; for that thing which doth in its nature most properly answer to such a name , must needs be the thing most properly which that name doth signifie .

Now the nature of the visible Church may be observed to answer to the name , Church , in a most proper signification , both in English , Latine , Greek , and Hebrew .

1. In English , the word [ Church ] doth in a true and direct propriety of speech signifie nothing but that which is the Lords ; and may be conceived to imply the Lords people , or the Lords house ; Die Kyrchen nuxcupant , & ipsum Dei populum & Domum , in quo hic congregatur ad cultum Dei . Vid. Bul. Dec. p. 135. it seemes to be taken from the German word [ Kurch ] , which also alludeth , haply to the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dominica ; which , as Bullinger observes , they used to understand both of the people , and the house of the Lord , where the people of the Lord used to assemble ; and indeed of both , as they have relation one to the other . Now if the name [ Church ] intend the people of the Lord , meeting together in one place , to attend on the worship of God , we need not much trouble our selves for its proper application , to the visible Church .

2. In Lattine the Church is called [ Congregatio ] the Congregation , or the people gathered together , answering haply to the Hebrew ( which may also be here taken notice of ) Katial , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Congregavit . Now doth not this name also most properly agree with the nature and reason of the visible Church ? is it not a local gathering together that most properly constitutes a Congregation ? and is not this most proper to the particular , and consequently to the visisible Church ? therefore is she also called an Assembly , a body , a City , a Kingdom , none of which , but most properly resemble the Church , as visible .

3. Lastly , the Church in Greek is [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] which most directly imports a people called out of the world , ( as anon , more largely . ) Indeed , the term from , or out of which , the Church is called , is not expressed in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet all agree , that it is as necessarily implied in it .

Now this sense of the word , Church , most properly and exactly intendeth the Church-visible , this being most apparently and properly called out of the world ; as easily appeareth .

For the world , here , must be understood to be either the world of the ungodly , or the world of infidels ; but it cannot be understood of the world of the ungodly , because there is still a mixture of the Church and the world in this sense ( according to that of our Saviour , I pray not that thou shouldst take them out of the world ; ) then if the world out of which the Church is called be the world of Infidels , viz. of such as live without the pale of the Christian profession , I think it will be easily granted , first , that such as own the said Christian profession are most properly opposed to , and called out of the world in this sense ; and secondly , that such are most properly the visible Church .

But enough , if not too much of this ; 't is time to take up with this item , that though haply this discourse may tend to some insensible advantage in the main question , yet the stresse of it resteth not upon this point ; For we may prove that the visible Church is truely a Church of Christ , without respect to saving grace , whether the visible Church be found in the issue to be most properly a Church , or not ; therefore the sense of this word [ truely ] in the question , we shall now make bold to enquire into .

CHAP. II. Of the terme [ truely ] or the Church truely so called .

WE now proceed to the predicate in question , or that which is questioned of this subject , the visible Church ; contained in these words of the question [ truely a Church of Christ , without respect to saving grace . ]

Wherein we have before observed ; First , that which is more directly questioned , in these words [ truely a Church of Christ . ] Secondly , the condition or limitation thereof , in the words annex'd [ without respect to saving grace . ]

To begin with the first , I humbly conceive that a good and cleare understanding of this terme [ truely ] , or how the Church may be said to be truely so , may have a strong subserviency to a happy decision of the main controversie ; wherefore , I shall take the liberty to enlarge my sense and notion thereof , to as much plainesse as I am able .

1. Truth as predicable of the visible Church , is sometimes expressed by vera , and sometimes by verè .

By vera ecclesia is usually meant the Church , not onely endued Ecclesia vera . with the truth of being , but endowed also with the truth of goodnesse , or the goodnesse of well-being , and under some excellency of doctrine or manners , or both .

By verè ecclesia is usually intended the being of the Church Verè . alone , and not the quality , unlesse so farre it intend the evil qualities of any Church , as to secure its being against them .

Accordingly Divines use to say , that such a Church as is very corrupt , and yet retaineth the essence or being of a Church of Christ , is , verè , or truely a Church of Christ , but not vera ecclesia , or a true Church , that is a pure or an holy Church : as an honest man is said to be verus homo , a true man , and a thief who is not properly said to be a true man , is doubtlesse verè homo , and as truely a man as any other ; verè serving to expresse truth as natural , and vera , as moral .

Yet , with leave , though this distinction may serve to explain The distinction excepted against . our meanings , I adde , that 't is well-known to all that are schollars that both these termes [ vera and verè ] may be lawfully applyed to the Church , or any thing , while the physical being thereof is not wholly perish'd , though the defects in morals be never so notorious ; if we speak of the subject under that notion , and of truth as attributed thereunto in its physical acceptation . A thief is doubtlesse a true man , as well as truely a man ; if we speak of a thief quatenus homo , as a man , and not as a good or bad man , morally true or false . Thus also the Church may be said to be as well a true , as truely a Church of Christ , while its essentials remaine in it , and it hath not yet lost its natural being , be it never so corrupt in moral concernments , or never so much to be censured or condemned in any such respects ; for if the Church hath its Ens , it must be allowed its verum also .

3. But it appeareth that the question carrieth the weaker terme ( viz. truely , ) as that which is likeliest to be yeelded unto , by such as are likeliest to dissent upon the whole ; whereby it easily The terme applied to the question . appeareth to the Reader what is enquired after in the question , namely , not whether the visible Church may be considered to be a pure or a perfect Church , or a true Church in a moral capacity ? but whether it may be considered to be truely a Church , that is to have all the essentials of a visible Church , or its natural being without respect to saving grace ? or whether the beiing of the visible Church , have a necessary dependance upon saving qualifications ?

4. It may be also heeded , that though the question run [ whether it may be so considered ] ( the reason whereof may appeare hereafter ) yet the question is not whether the truth of the Church consist only in consideration ; for the weight of our question resteth upon the truth of the Churches being in it self , and not in our minds or conception , onely this nature and truth of the Church without our mindes cannot be so , quoad nos , without an act of our minde , viz. consideration ; but the question properly is de veritate , ecclesiae visibilis ( as the Metaphysicks speak ) in essendo ; Veritatem in Rebus ipsis , quae ab illâ denominantur verae . Suar. disp. 8. which is defined , truth in the things themselves by vertue of which truth , the things themselves are said to be true , which is such a truth as agrees with the Church without the operation of the mind , and therefore such as states the Church a real thing thing ; seeing competere alicui atra mentis operationem , is the known definition of Reale esse .

Lastly , this common expression [ truely a Church ] is desired to be kept unto , to keep out those troublesome and disputable termes , of ecclesia aequivoca , and ecclesia presumptiva , which are wont to perplex this controversie ; to both of which this verè ecclesia , or the truth of the Churches being in it self stands in as evident as direct opposition ; for the aequivocal Church , in the sense of most of those that dissent from me , hath no truth of being at all ; and the presumed Church dependeth upon the charity of the mind of those that consider it , and hath not that being that is to be certainly knowne and considered by us , as it is here in question ; but more plainelie .

1. The evasion of ecclesia presumptiva is thus anticipated , whether it import the visible or invisible Church .

1. If by this presumed Church be meant the visible , which in favour and charity we presume to be a Church ( as Spalatensis , and after him Davenant seemeth to some to imply ) though we know not who are true members thereof , because we know not who among them have saving grace ; then , who seeth not , that this presumption begs the question ; it being evidently built upon that supposition , which is mainly in controversie , viz. that one cannot be a true member of the visible Church without saving grace ; this acceptation of the Church taketh up that respect to saving grace which is questioned , and therefore can claime no place in the controversie .

2. But if by this presumed Church be meant the invisible Church , or the Church of the saved , which seems more proper , seeing we can onely presume and conjecture , ( as * * Insibili credimus esse electos aliquos , etiamsi qui illi sint non novimus scientia perfecta , sed conjecturali duntaxat . Col. Theo. p. 4. disp. 13. Thes. 7 , Maccovius saith ) who are the true members thereof . Yet thus it concerneth not us at all , who are now debating a question about the visible , and not the invisible Church .

2. In like manner the term aequivocum is struck out of this controversie ; for if the question be , as ours is , whether the Church be truely so without respect to saving grace ? and the answer be this , that such are onely members of the Church aequivocè , that have no saving grace , the thing in question is evidently begg'd , if aequivecè be opposed to truly , as usually herein it is .

6. But there being so much noise at present about the termes univocum aequivocum & analogum about this thing , I think my Reader will look for some longer account of my minde therein , which though I am loath to do , yet I humbly offer in a few particulars .

1. If we shall be able to prove that the truth of the visible Church doth not necessarily suppose saving grace , and that such as have no saving grace may truely be said to be of the Church : I humbly conceive we need not trouble our selves at all , whether they be so univocè , equivocè or analogicè .

2. Yet , although I presume it might safely be asserted , that wicked men may be members of the visible Church univocally , I should for peace and quiet sake be very well satisfied with this , that they are most properly so per analogiam ; wherein , I humbly conceive we may almost meet with both those Reverend and eminent men , Mr. Blake and Mr. Baxter , as appears under both their hands in print . Vid. Br. Apol. p. 99. and Blakes seals p. 150 , 151.

3. However , if I may make my own choice , I had rather reduce the membership of hypocrites unto that branch of Analogy which Bueerwood calls , Dignitatis solius ; which truely , methinks , ( if I may be plaine , ) should fit the notion of most men that trouble themselves in the point , and are loath to be Brownists .

4. The analogy of dignity onely , saith he , is , when one member of it , is more worthy then the other : and instances , thus homo , and Brutum . are Analogous of the name Animal ; though ( to satisfie us how unworthy this is of an eager dispute with Divines , when we see such a difference among Logicians themselves ) Stierius , and other Logicians bring us , the very same instance of univoca ; but if we keep our selves to this branch of analogy , on which we have pitch'd , it may help me to explain my meaning , thus ▪

1. Both man and beast are animal ; so both the hypocrite , and the Elect ; regenerate , are Church-members . 2. The beast is as truely and properly animal , as well as the man ; so the hypocrite is truely and properly a Church-member , as well as the Elect regenerate . 3. the man , however , is the more noble animal , so the elect regenerate is the more noble Church-member . 4. Lastly , therefore the man and the beast are analogous of the name animal ; and the hypocrite and the Elect regenerate of the name Church-member .

5. I might subjoyne , if it be worth the paines , that if we would speak logically in logical termes , as we speak of one member of the division , so we must speak of the other , and not as some affect to do , to say that true beleevers are univocal members , and hypocrites aequivocal ; for they are both membra dividentia of the same head ; and if the one be univocal , so is the other , and if the one be aequivocal so is the other ; as the living dogg and the dog-star , are both aequivoca , with respect to the name Canis ; and man and beast , are either both analoga or univoca , of the name animal .

CHAP. III. Of the respect we owe to saving grace in the consideration of the visible Church .

HAving hitherto laboured in the Explication of the subject of the question , viz. the visible Church , and of its attribute directly in question , viz. truely a Church of Christ ; we proceed to the condition or limitation thereof , contained in the words annex'd , without respect to saving grace ; which for the sake of dispatch , we shall look upon together with the Copula , which serveth to joyne the subject and the attribute in the question together , containe in these words [ may be considered to be ; ] which that we may the easier receive our explication of , we shall sent the question at full once more before us , viz.

Whether the visible Church may be considered to be truely a Church of Christ without respect to saving grace .

Where , that we may further observe the reason , as well as the sense of the termes , I humbly beg my readers patience yet carefully to heed ,

1. That it is not questioned , whether the visible Church may be without respect to saving grace ; but whether it may be considered , &c. that would have sounded very improperly .

For respect doth not flow a principio essendi , but a principio cognoscendi ; and naturally answers onely thereunto : Respect is but a looking upon , or unto , which requireth an eye , either real , viz. bodily , if the discourse be of sensible objects ; or metaphorically , viz. of the minde ; if the discourse be of intellectual or rational objects , as this that is before us here ; viz. saving grace , is .

Here we have a rational object , viz , saving grace , and a rational sight , or a looking upon or unto it , viz. in the word respect ; and therein , therein is plainly rational eye and act supposed as fit to be expressed , which here is done by this terme in the question ; Consideration .

Had the question been of the truth of the visible Church in general , without respect ; it might have been thus expressed , viz. whether the visible be truely a Church , and no more .

Or had the question been onely and simply of the Churches dependency upon saving grace , and not of our respect thereunto ; it might have beene expressed thus . Whether the visible Church be truely a Church without saving grace , and no more .

But seeing , as we shall presently finde , that there is a necessity of the latter words , [ without respect to saving grace , ] there is also a manifest necessity of such a kind of copula , as here we have [ viz. may be considered ] or conceived , or thought , or imagined to be , or the like ; and the meaning thereof is briefly but thus .

Whether we may take a true apprehension , conception , or consideration of the visible Church , in the being or nature thereof , without an eye or respect unto saving grace ; or whether we must necessarily take saving grace into our thoughts , to a right and true understanding of the visible Church to be truely a Church of Christ .

2. That the question is not whether the visible Church may be considered to be truely a Church of Christ without saving grace ; but without respect to saving grace .

For if the Church neither ever were , nor yet is , nor ever shall be , or exist , without this ( i. e. ) true saving grace ; it will not help , or profit us much to finde , whether it be so in our Consideration , or not ; yet if it shall be proved that saving grace is verily , Quarto modo . neither of the essence or property of the Church , it will thence , easily follow , that there is no contradiction in considering a Church to be truely such without it ; yea , I suppose , it will further follow , that this visible Church , so considered without saving grace , hath not its being onely in reason or consideration , but hath some foundation of being in re , and is at least ens rationis ratiocinatae , and so considered conceptu objectivo , as the Metaphysicks speak . Yea , I know not but that happily it may claim one step further , and be termed ens reale , if we mean ens real potentiâ , non actu ; but ,

3. The question , lastly , is not whether the visible Church may be ( i. e. actually ) without saving grace ; but whether it may be considered to be truely a Church without respect to saving grace ; that is , whether saving grace be either of the essence or property of the Church , or so neere unto the nature and being of it , as that it cannot be conceived to be , but respect must be had to saving grace , this is the very sense of the question before us ; yet concerning this which is denyed to be our question , viz. the actual being of the Church without saving grace , I shall crave leave to expresse my self in a few particulars , which I humbly conceive , may have , yet some further and direct subserviency to the cheering of my mind , touching the question , with which I shall conclude that word .

I readily grant , that though saving grace be not of the essence , or property of the visible Church , yet saving grace is of the excellency & bene esse of it ; but even therefore saving grace is denied to be necessary in our consideration of the nature and being of the visible Church .

A symmetry of part , strength of body , lively colour , consistency of braine , quicknesse of fancy , soundnesse of minde , retention of memory , and good discourse , all these are of the excellency and glory of a man , yet not one of them require a necessary place in one consideration , when we would conceive , of his nature and property , quatenus homo , as he is a man ; for he may be a man without all these , and therefore he may doubtlesse be conceived a man and truely , without respect to any of them ; the application hereof to our present discourse is easily left to my Reader .

2. I further grant that as it cannot be , but that many individual men among the rest of the kinde , will be thus excellently qualified , as before , so neither can it ever be , but that many individual members of the visible Church , shall be endued with saving grace , according to that of Vrsin , in ecclesia semper sunt aliqui Catech. p. 408 ( non omnes ) electi , & sancti .

3. Yet I humble offer whether the cause of this impossibility may not be thought to lie rather in the will of God so determining , and consequently be a thing extrinsecal to the being of the Church ; then in the nature of the Church , or any thing intrinsecal thereunto ? and whether the visible Church might not , for any thing in the nature thereof to the contrary , be truely a Church of Christ , though there should not be one member in it for a time savingly qualified ? though it be still granted , that for the glory of grace , the Lord hath so ordained , that it never shall be actually so .

Even as ( to follow my present similitude ) it is impossible , but there should be many wise and judicious men in the world : yet this necessity lieth not in the nature of man , but rather in the will of God , that hath so ordained for the glory of his own name , and the good of society in the world .

And if at last it issue thus , I see not but that we may safely conclude the visible Church without saving grace ; to be in the former sense Ens reale , id est , potentia ; if he define ens reale well , that saith it is , quod habet esse ex parte Rei , actu vel potentia ; seeing such a Church hath its being , ex parte rei , potentia ; and the onely reason why it hath not the same actualitèr , is not ex parte rei , sed ex parte Dei .

4. Yet once more , I humbly offer , that seeing there may be a Corporation of men , without one wise or learned man amongst them , why may not there be a particular Church in the world , without one member savingly qualified , at least for some certaine space of time , & c ?

Indeed Ames concludeth , ( and doubtlesse soundly ) maximè probabile esse nullam dar● , &c. that it is most probable , that there is no particular Church where the profession of the true faith Medul. de ecclesia . flourisheth , but that there are some therein that are true believers ; yet none can construe maximè probabile , impossible to be otherwise , and if it be most probable , 't is not necessary , and then the being of the Church dependeth not thereon , but it may be without it ; for he that saith any thing is most likely to be , even thereby intimates that that thing is not certaine to be , and then it may not be ; and that is all I querie for .

Neither can those words of God to Paul , for I have much people in this City , inforce any such thing , though we grant that much people to be the Elect ; for

1. These words carried extraordinary encouragement against the Vid. Act. 18. 9 10 extraordinary trials which that City had for Paul ; and therefore will conclude onely , that in the like case , where a Minister is called to much suffering , he shall be an instrument of grace to much people .

2. However much people might have been first wrought upon to an outward profession , before this much people had been savingly converted , and yet have been a true particular visible Church , though it 's very unlikely that it was so .

SECT. II. What grace is necessary to visible Church-membership .

There now seemeth but one intimation more requisite for the due explication of this last terme , viz. that it is not question'd whether the visible Church may be so considered without respect to any grace , but without respect to saving grace , for it rather seemeth to imply some kind of grace is necessary , and questioneth onely of that kind which is saving .

The question then , here , is how farre any kind of grace may be thought necessare to visible Church-membership , or with what cautions we exclude that kind of grace which is saving there-from ; wherein I shall now betake my self to expliate my minde , as plainly as I can , in the following distinctions , and conclude that work .

There is a True saving faith . Distinct . 1 True faith not saving .

This distinction may be grounded on those words of Bolton ; Boltons deceit of the heart . p. 73. Vid. p. 94 ad p. p. 100. in this Treatise of common faith . they have indeed ( saith he , speaking of temporary beleevers ) true faith in their kinde , namely a joyful assent to the truths of the Gospel ; but not the justifying faith of the Elect which they think they have ; Neither did I ever know any Writer of note to deny the temporary common , or hystorical , to be a true faith in its kinde ; therefore when we read our Divines asserting the saving or justifying Mark , saith Mr. Perkins , here is a true saith wrought by the holy Ghost , yet not saving faith Epist. to his declaration of a mans estate . faith to be the onely true faith , we are , I humbly conceive , to understand them cautiously : as meaning , not to exclude the other common faith from being true also in its kinde , but not true to its full profession , as to justifie and save ; to which this kind of common faith doth also pretend .

To apply . I conceive the true saving faith is the necessary condition of the Church of the elect ; but onely of the excellency and not of the essence of the called or the visible Church .

This true faith doth respect the Subject beleeving . Distinct . 2 Object beleeving .

1. When men do truely beleeve what they professe , their faith is said to be true subjectively . 2. When men do beleeve that which is truth , their faith is said to be true objectively ; therefore the Gospel is called the faith of our Lord Jesus Christ , viz. is sensu objectivo . The first may be termed fides formalis , and stands opposed to hypocrisie : the last fides objectiva , and stand opposed to Heresie . The last , viz. a beleeving the truth is necessary to the Churches being a Church of Christ ; and the first , viz. a beleeving truely , to its being truely so , and therefore both necessary to render the visible Church truely a Church of Christ .

For though she should beleeve never so truely , any thing else but God and Christ , &c. this its faith , not fixed on God , or Christ for its object , could never constitute a Church of God on Christ . Again , though the Church should professe all faith and truth with the greatest shew imaginable , if she do not truly beleeve what she thus professeth , i. e. with a common or historical faith she would onely seem to men , that which indeed God knows she is not , viz. truely a Church of Christ .

We must consider of the Church In general In some particular members . and of their truely beleeving Distinct . 3 Actually . Virtually .

Accordingly , I adde , that a truely beleeving actually , is necessarily required to the true being of the visible Church in general : she being the pillar and ground of truth ; unlesse some of her members did actually know , beleeve , and maintain the truth , I can hardly imagine how she could be called a true visible Church of Christ .

Yet , I doubt not but that a virtual beleeving ( which in a great measure may bethought to consist , in our relation to our parents , and the Church , who do actually beleeve ; and in that good profession to which we are borne , and which we still own as far as we are capable ) is sufficient to render very many particular members , truely members of the visible Church ; which to deny , is to shut the Church doore upon all our children , and all that are ignorant , seeing knowledge is necessary to actuall beleeving . Whose right in the Church , I shall yet largely defend hereafter . But farther

There are which Do onely , not actually beleeve . Distinct . 4 Deny or renounce the faith .

Such as do onely , not actually beleeve , as children , idiots , &c. may doubtlesse be members of the visible Church ; but I deny this priviledge to all that deny or renounce the faith , advisedly , and in fundamentals , as one not onely condemned of God , the Church , but also of himself ; and if by profession , upon designe he deceiveth men ; he getteth onely the name , and nothing at all of thing , or truth of a Church member ; and though men , who can onely judge 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , must admit him to the Ordinances and priviledges of the Church , yet , he is but a dog eating the childrens bread , to which he onely seemeth to have a right , but indeed , and truely have none .

Therefore , I grant , that men may not onely live within the bounds of the Church , but may also proceed to make profession of the faith , and seeme to be members of the visible Church , and yet be no members truely thereof , viz. when it is in pretence or designe as aforesaid , and the subject of such a profession deny or renounce the faith , if not with their mouth , yet in the purpose and intent of their hearts .

Yet some do Formally and directly deny the faith . Distinct . 5 Consequently and undirectly onely .

Such as do directly and formally deny the faith , or Christ , are those which in the opinion of their minde do immediately hold quite contrary thereunto , or in the rebellious action of their wills do directly reject and defie the same ; and both these are persons that ( whatsoever their passions be ) cannot be allowed , to be truely members of the Church of Christ ; as more at large hereafter . Because of that weakness which the Phylosopher neteth in mens capacities , when he saith that the common sort cannot see things which follow in in reason ; an Heretick may directly grant , and yet consequently deny the foundation of faith . Hookers eccles . pol. p. 515. Tit. 1. 16.

But there are others ▪ that may be said to deny the faith , or Christ , though not so directly , yet , by consequence and indirectly ; and that either in opinion or practice ; in opinion , which ( as it is possible ) though in it selfe it seeme to have no great danger in it , yet it draws in the consequences of it , some great errour in fundamentals ; as the opinion of the necessity of being circumcised in the primitive times , did , in the consequence of it , deny Christ to be come in the flesh ; in practice , which the Apostle affirmes , when speaking of wicked men , he saith , They professe they know God , but in works they deny him , being abominable and disobedient , ( i. e. ) though they did not deny God to be God , or reject him as their God , in a direct and proper sense , yet , they did , as those do , that do not know or own him , and by consequence , they did deny him , though they directly professed him , and professed to know and own him , as profane professors use to do in every age .

Now I humbly conceive that neither of these two latter branches are by such a denial of the faith or of God , presently cut off from the Church thereby ; or thereby declared to be truely no Church-members ; for , as it would seem a hard censure , to reckon Aliud est fidem violare , aliud abjurare & ab r●nunciare . such as deny the faith , onely in the consequence of their opinions , with those that directly and in very termes renounce it ; so neither savours it of much charity or indeed justice , that wicked men that directly professe the faith , both vocally with their mouth , and really by attending on the Ordinances of God , be equally condemned with Apostates and Hereticks that rase the very foundation of all religion , though in works they deny him .

Therefore such as stand baptized into the faith of Christ , and yet remaine in visible Communion with the Church , and do not renounce the faith of Christ , either with their mouths , or in the intent and purpose of their hearts , cannot onely by their disobedience or wicked lives ( as I shall anon labour to prove ) unchurch themselves , or declare themselves ( as some would rather say ) to be no true members of the visible Church .

There are in the Church , such as 1. Seem and are not . 2. Are and seem not . 3. Are and seeme , and Distinct . 6 are none , visi , not seen . 4. Are , and seem , and are seene also .

He that is and seemes not , is a David in desertion ; he that seemes and is not , is a Judas betraying with a kisse ; he that is , and seemes , and is not seen , is a Saint in a cave ; he that is , and seems , and is seen also , is , I presume , not onely the man savingly qualified professing the same before men ; but our ordinary professour and Church-member , that usually attends upon visible communion with the Church , though wanting saving grace .

The same persons in divers respects , may seem to be what They are . Distinct. 7 They are not .

Or the same persons may be said in one respect , to be hypocrites , and in another respect true beleevers ; so that , though we are wont to condemn all for hypocrites , that professe Religion without real holinesse , yet , I suppose , I shall not erre , if I say , we ought to do it , not without caution , and limitation .

I confesse , that , if not all that thus professe Religion without saving grace , yet most of them , are hypocrites ; in that they pretend , if not seem to be , what they are not , viz. savingly qualified ; and I humbly offer , whether it be not in this sense , that Divines generally charge such professours as have no saving grace , with the sin of Hypocrisie ; even , because they pretend to have that Mr. Perkins speaking of temporary beleevers on Luk. 8. 13. saith , these though they are not sound , yet they are void of that grosse kind of hypocrisie . Their mindes are enlightned , their hearts are endued with such faith as may bring forth these fruits for a time ▪ and therefore herein they dissemble not , but rather shew that which they have . His Ep. to the Reader , before his Treatise tending unto a declaration of a mans estate . grace and interest in Christ , or as they would say , in the true mysticall invisible Church , which indeed they have not .

But let us seriously consider , can either they , or we , with any colour of reason or justice , adjudge men to be hypocrites farther then they are so ; or for professing themselves to be what indeed they are , though also they should professe themselves to be , what they are not ; may not men be so far illightened , as to know , and beleeve the Scriptures , really , and yet not be so far sanctified , as to believe effectually to salvation ? and may he not professe this faith which he truely hath , though he also professe and pretend to more ? and is he not a true beleever and a true professour so far , as he hath , though false and hypocritical , in professing more ? and to be accounted a true Beleever as to the Church visible , though a hypocrite as to the Church invisible .

A hypocrite is one that pretendeth or seemeth to be what he is not ; but when men that have no saving grace , pretend or seeme to be visible Church-members , relatively holy , Gods Covenant-people , common believers , &c. they pretend and seeme to be what in truth they are , therefore thus farre they are no hypocrites ; but true beleevers , so far as they truely beleeve ; and true men , so far as they professe . But what they thus truely believe , and what they truely are .

The devil is an hypocrite , while he professeth himself an Angel of light , but when he acknowledgeth , what he truely believeth , that there is a God , and that he is a fearful avenger of wicked spirits , and that Christ is the Sonne of God , &c. in this the devil is no hypocrite ; so what is good in wicked men is still good , and what is true in them is still true , notwithstanding all the evil and falshood , that they are guilty of . Their hypocrisie in one respect cannot destroy their reality and truth in any other .

In a word , a hypocrite , as such , cannot possibly be truely a member of any Church , whether it be visible or invisible ; for that which is false , as such , can never be true ; so he that pretends to saving grace and interest in the Church invisible , if his pretence to that saving grace be false , his interest in this invisible Church cannot be true ; and likewise he that pretends to the common faith , and yet doth really renounce it , cannot possibly be a true member of the visible Church ; yet one that is an hypocrite , as to the Church invisible , may in another sense be a true beleever , and have a real interest in the visible Church accordingly .

CHAP. IV. Arg. 1. From the Etymology , or the Name of the Church .

HItherto of the Termes of the question , and the sense thereof ; by what I have already intimated , I am bound to adhere unto the affirmative part , which turneth it selfe into this Thesis .

The visibly Church may be considered to be truely a Church of Christ without respect to saving grace .

Thus I shall now proceed ( as the Lord shall assist me ) to prove from these five considerable places or heads of Argument , viz. the Etymology of the Church visible . Causes of the Church visible . Definition of the Church visible . Testimony on my side Absurdity on the contrary .

First , then , as method requires , we shall set down the Etymology of the Church , and argue from it .

The name or word signifying Church in the Greek original ; ( which is generally allowed to be argued from ) is known to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which ( primitively derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and more immediately from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , contained in it both , Calling and calling out ; a right improvement of each of these , I presume , wil help us with its Argument .

SECT. I.

My first Argument then ariseth from the calling , that we find Arg. 1 included in the name ( and is indeed inseparable from the nature ) Primum illud quod actu eccle siam constituit , est vocatio , unde & nomen & definitionem suam accepit ; ecclesia enim est coetus hominum vocatorum . Med. 161 , 162 Inter Orthodoxos , qui ecclesiam definium coetum electorum , vel per electos intelligunt secundum electionem vocatos , vel non ecclesiam quae actu existit . Medul. 161 of the Church thus .

Arg. 1. The Church and the called , are of equal latitude : But the called may be considered to be truely so without respect to saving grace ; therefore the Church , &c.

That the Church and the called are of equal latitude , is not only confirmed by the Etymology of the Church , but is the evident consent of all Divines ; wherefore Amesius tells us , that the first thing which constitutes the Church actually is calling ; and that the Church hath not onely its Name , but its definition from calling ; who also desineth the Church to be a company of men called .

Yea , so strict is Amesius in this point , that he concludeth the very Elect are not of the Church either visible or invisible , but as they are called ; and by consequence , that the Church is made up of the called ; as distinguished not onely to those that are not called in general , but particularly to the Elect.

Trelcatius expresly saith , that external calling is the very forme Forma ecclesiam visibilem constituens est vocatio illa externa quam mediatè Deus efficit . Inst. Theol p. 223. that constitutes the visible Church .

The assumption , viz. that the called may be considered to be truely so without respect to saving grace ; appears , 1. In the evidence of our Saviours known words [ many are called , and few chosen . ] 2. Of the very nature of a true call .

1. Those whom Christ affirmeth to be called are truely called ; let Christ be true ; but Christ affirmeth some to be called that They are called foro Christi , not onely foro ecclesiae . have no saving grace ; for , he saith , that many are called , and but few chosen ; therefore more are called then are chosen , then some are called that are not chosen , then some are called , that neither now have , nor yet ever shall have any saving grace , unless the reprobates may . Therefore some are truely called that have no saving grace ; and if so , doubtlesse , none will stick to grant , but that they may be considered to be truely so without respect to saving grace .

2. This appears from the nature of a true call , which doth truely consist without saving grace , as is easily manifest by a due distribution thereof .

Calling is Active or direct Passive or reflex , and this Partialis Totalis Common . Saving .

The direct or active calling , is such a calling as is not answered by the persons called upon ; whereby , though indeed , they are called upon , they are not , in the Scripture sense , called ; this hardly any can think doth render the persons called upon , truely a Church ; thus Paul called the Athenians , but yet left them as he found them , not a Church of Christ , but of Satan , viz. Idolaters ; this call , seeing it obtaineth no part of its end at all , I presume to terme vocatio mefficax , or as Master Baxter hath well Englished , The calling which is common to Pagans is vocation uneffectual .

The reflex or passive calling is such as terminates effectually in the persons called upon ; which is , when persons both hear and answer the word calling ; suffering themselves to be called and brought unto God thereby ; this in general , I presume , to terme effectual calling , as it stands in opposition to the former call , which is not at all effectual ; and also as this sheweth it self , most exactly and pr●fitably effectual for its most direct and pr●per end , a calling and gathering a people to God .

Indeed , this which I terme effectual calling is twofold ; it being effectual , either onely in common ; or also in saving effects . The first , to wit , that calling , which onely reacheth unto common effects , is that by which persons are called out of the world , to renounce all false Gods , and to professe the true God , according to the true Religion , and thus to become truely members of the visible Church , and of the number of the many called in the Text ; and therefore , I humbly desire , that two things may be here noted . 1. That though some please to terme this kinde of call partialis , it must onely be understood with respeact to that other saving work , which belongs to the next branch of the distribution , and not at all with respect to the work specified , or the calling , to be truely members of the visible Church ; which doubtlesse is perfectly and totally done by the true and genuine efficacy of this which we terme a common call . Secondly , let it be further noted , therefore , that when we say this common call is effectual to common effects , we mean onely such effects , as are common to the Elect and Reprobate , but not common to the Church and the world , but special and peculiar to the Church alone , wherein more are called then are elected .

The second sort of effectual calling , to wit , that which worketh saving effects ; is indeed , though not , more truely effectually , yet more gradually , and further , if not specifically more , effectual then the former ; for it bringeth men not an ecclesiastical , but also to a mystical and saving union with Jesus Christ , and by that which is opposed to the common faith , which is said to be wrought by the former common call , and is usually called justifying or saving faith ; which is called by those which terme the call partialis , vocatio totalis , and is , as I conceive , plainly implied in the chosen , in the text fore-cited ; few are chosen , i. e. few are called ( as Amesius expresseth it ) according to election .

The distribution being thus laid , two things are briefly to be done in order to a fit application thereof , and then I have ended this first Argument .

1. To Apologize for this ( which to some may seeme a new ) sense of the common distinction of calling into effectual and ineffectual .

2. To evince this common call to be truely a call .

For the first of these , the distribution forelaid , seeming so rational to my self , and so adequate to the meaning , if not to the very termes of most Divines , I hope little need be said yet .

1. I must confesse it is somewhat rare for Divines , to terme the common calling effectual calling ; yet , I presume , it is as seldome termed ineffectual . Trelcatius gives the term efficax onely unto the saving call ; yet he doth not term the common call ( opposed by himself in the very same place unto the saving , and as he stileth it effectual call ) in efficax .

2. Yea , though Trelcatius doth not terme this common call efficax , he doth evidently imply that it may be lawfully termed so ; he tells us that externa vocatio is that quam mediatè Deus efficit ; Now if this common or external call be that which doth efficere , it may doubtlesse be properly said to be effectual ; yea , more Instit. p. 114. plainly in another place , he teacheth , that efficacitas vocationis est duplex , una salutaris , electorum propria : Altera non salutaris , sed praevia secundum ordinem communem , & ad vocatos communiter spectans ; so that there is an efficacy in the common call which is not saving , and therefore this common call is efficax .

3. However a Learned Authour of our own , viz. Reverend Master Baxter hath authorized it for me ; it was noted before Apol. p. 88. that he allowed us the former branch of the distinction , viz. vocation un●ffectual , as common to Pagans ; and again in terminis , he affords the latter , viz. vocation which is effectual only to bring men to an outward profession , which he also saith is larger then Election .

4. Lastly , I acknowledge , 't is the sense of the distinction , and not the terms I contest for ; and if I may be granted that , let these be censured as my reader pleaseth .

2. Now that this external or more properly common call , is truely a call ; and that those that are called therewith are truely called , though not savingly appeareth thus .

( 1. ) This was the called which our Saviour affirmeth the many were called withal . For , first , these were called not with the calling common to Heathens onely , nor with that calling which is proper to the Elect , therefore they were called according to that only branch remaining , viz. the common effectual call , which brought them into the visible Church .

1. This Call cannot be meant of the uneffectual call common to Heathens , these words of Christ [ many are called ] are the close of two Parables , Matth. 20. 16. and 22. 14. the one of labourers called to the vine-yard , the other of guests called to the feast ; and in both , applyed to them that answered to the call ; that came and laboured in the vine-yard ; that came with other bidden ones to the feast , and not to those that refus'd .

2. Neither yet can it be meant of the saving effectual Call , for we see it is applied by Christ , unto more then are capable of saving vocation , more then are Elected , as before was noted ; therefore it must needs be meant of that which is termed an effectual call opposed to that which is ineffectual ; and a common call , opposed to that which is more then common , viz. saving .

( 2. ) This must needs be truely a call , because it is the same call which the Elect partake of . I grant rhe Elect partake of an higher call , viz. a saving , which the reprobate never enjoy ; yet the Elect have the same call which the reprobate have ; as seemes clearly to be collected from the words before us ; for the few chosen are apparently included in the many called ; they were all called , and but few of them chosen .

( 3. ) This common Call is a true effect , therefore also truely a call : yea , a divine effect , a work of God himself , and that he is Vocatio communis est actio Dei Instit. p. 109 pleased to efficere , as Trelcatius speaks , who further and more expressely termes it Gods action , therefore doubtlesse not counterfeit , but true in its kind .

4. This common call is also a true cause , and therefore it must needs prove it self to have a true being , to be truely a call in its kinde : for nihil agit quod non est . It is a true cause , for it worketh true effects : persons by this common call are truely brought out of the world of infidels , and united to the visible people and Church of God ; to own and professe Jesus Christ , to attend upon the wayes and Ordinances of his worship , to see some necessity of faith and repentance , and of yeelding obedience to the Gospel of Christ , as Trelcatius aptly asserts , vocatio communis est Actio Dei gratiosa qua homines — ab infidelitate ad fidem evecat . Instit. p. 109.

( 5. ) In this common call are both the necessary parts of a Duo enim haec concurrere necesse est ut vocatio sit efficax : vocationem Dei & nostram ad illam vocationem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seu relationem . p. 222. true Call , truely and really , therefore the totum also . Trelcatius teacheth , that two things concurre to make a call effectual or true ; the call on Gods part , and the answer on ours ; so that all those , that do answer the call wherewith God calleth them truely and really in a●y measure , are so far truely and really called of God , though not fully and savingly as the Elect regenerate are .

But now none can doubt but that men by this common call alone , may and do answer the call of God truely and really in a great measure as before is noted ; therefore the common call is truely and really such .

CHAP. V. Arg. 2. From the Etymology or the name of the Church .

WE now descend to the second Argument offered us from Ecclesia ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the name of the Church , as it is more immediately derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and denoteth a calling out .

But , that we may lay the foundation well , before we begin to build , there are three things to be truely premised , before we fix the Argument .

1. That this Etymology of the word , doth not in the least contradict , but most evidently perfect and compleat the former ; for by the former the Church is concluded to be called , in a general and simple sense ; and by this , the Church , which was thus before said to be called , is , in a more strict , close , and respective sense ▪ said to be called out ; where we have plainly intimated to us , that there is some special term , place , or state , out of which , or from which , it is called .

2. That this Etymology is generally allowed by those that we Etymologicè ecclesia est coetus publicā autoritate evocatus . de eccles . p. 214. finde most accurate upon this subject . Etymologicè ( saith Trelcatius ) the Church is a company called out by publick authority ; and pasor , doth not onely derive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , evoco , but even renders the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Latine , by Caetus Evocatus , which is in plaine English , a company called out .

3. That this calling out , which we finde in the name of the Church , doth not so properly or exactly note the inward state from which , as the outward caetus , or society ▪ out of which it is called ; which will be easily granted me to be the world ; therefore we finde the Church set in opposition to the world , out of which , and not to sinne , darknesse , or Satan , from which we are called , according to that of our Saviour . I have chosen you , ( that is , by calling , as we know he did his Disciples ) out of the John 15 , 19 world .

Whence ( as the Learned Master Baxter , seals with a certainly ) all Divines in their definitions of the Church are agreed , that it is a society of persons separated from the world to God , or called Against Tombs out of the world ; and therefore no society , the calling of whose members , hath not the world for its terme from which , hath persons Nullus coetus cujus membrorum vocatio non habet mundum terminum aquo , habet sanct● vo●atos , pro proximâ mate●iâ . Norton . in ●e●p . ad totam . quest. syll●g . p. 1●5 . of a holy calling , for its next matter ; or , by consequence can be a true Church ; as another argues , who cannot be imagined possibly partial to my cause , namely , that learned and Scholastical Divine , Reverend Master Norton of New England .

These things thus premised , the Argument hence is this .

As the visible Church may be considered to be called out of the world , so it may be considered to be a Church of Christ . What hath beene said hath put this out of doubt .

But the visible Church may be considered to be truely called out of the world , without any respect to saving grace .

Therefore , the visible Church may be considered to be truely a Church of Christ , without respect to saving grace .

The minor here which is all that is left questionable , is easily evident if we distinguish of the world , as we are wont to distinguish of the Church , viz. to be visible and invisible ; the visible world is the world of infidels , and such as openly detest the true Messias ; the invisible world is the world of ungodly , which being , as tares amidst the what of the godly , cannot be discerned by men . The first is opposed to the visible Church , the latter to the invisible ; out of the visible world , the visible Church is called , and out of the invisible world , the invisible Church , or the Church of the saved , is called .

Againe , the visible Church is , as truely called out of the visible world of Pagans and Infidels , and such as live without the pale of the Church , as the Church of the saved is called out of the world of the vngodly ; doth not the eye of the whole world see this , and bear witnesse to it ? viz. that the visible Church , is , by the calling of God , in this sense effectually , ( in that it is really ) separated Vocatio communis — ab infide . litate ad fidem evocat . Trel . ut supra . from , and stands in distinction , and opposition unto , the whole world of Infidels , Pagans , Turks , and Jews , and all other societies and parties of men in the world , as the called of God , his lot and portion , and peculiar people ; all which , and a great deale more Master Baxter ( as well as many others ) is pleased to acknowledge , that the Scriptures attribute to the visible Church .

CHAP. VI. Arg. From the visible Church , in its causes ; and first , as it is of God .

HItherto of the quid nominis ; proceed we now to the quid Rei ; and to seek for that thing , and nature and truth of being in the Church , which the name , we have found , doth import .

I shall put my self and reader into the way of this search , by an offer of this general Argument taken from the causes of the visible Church .

As we may consider the causes of any thing , so we may consider the thing it self .

But we may consider the causes of this Church to be real , causes without respect to saving grace .

Therefore the Church to be truely a Church , without respect to saving grace .

I think , the major will not be question'd by any ; seeing whatsoever any thing is in it self , it is the same , first in its causes ; Quicquid est in effectu , prae existit in causis . Causatum quod ex causa suum esse habet . yea , the very definition of the effect is , that it is but the result , or that which hath its very selfe of the cause , and depends by its cause ; and therefore it is called effectum , or a thing done , or standing as it is , by it cause , and causalum , that is a thing caused , that is such a thing , as is Causalitas sive causatio est influxus ille , seu concursus , quo unaquaequc causa in suo genere actu influit in effectum , Suar●z no more a thing , then what it hath from its cause , or as it is caused ; and causality or causation ( which is but the formal reason of the cause ) is nothing else but that Influx , or concurrence whereby every cause , in its own kinde , doth actually flow into the effect .

The minor onely then resteth upon proof , viz. That the visible Church may be considered to have its true and real causes without respect to saving grace ; which I shall labour to maintaine , by a particular induction and examination of the several causes of the visible Church in order ; the efficient , the end , the matter and form thereof .

Here , now , are two things to be joyntly enquired after . First , what these causes are . Secondly , whether they may be considered to be real causes of the visible Church , without respect to saving grace ;

Let us first then begin to consider the efficient cause of the visible Church , thus ; namely , what it is , and what kinde of effects it worketh , without respect to saving grace .

1. The efficient cause of the visible Church is Principal . Instrumental .

The principal efficient , of the visible Church , is secundum . Efficient . Constitutionem . Ordinationem .

The principal efficient , in the constitution of the Church , is God ; Rom. 2. 29. in the administration or ordination of it , is Christ , thus God Rom. 12. 5 1 Cor. 3. 11 Col. 1. 18. is properly the authour ; and Christ is properly the head of the Church .

The instrumental cause of the Church , especially in its constitution Acts 2. 41 2 Pet. 2 23 1 Tim. 2. 15 is the preaching of the word ; for how can they beleeve in him , of whom they have not heard , and how can they hear without a preacher ; this distribution needeth no proof , seeing it is generally allowed .

2. Let us , now , come to our task , and examine whether these efficient causes , may not be considered to have a real influence into the visible Church , which yet doth not include saving grace .

As for the instrument , the preaching of the word , we need not insist particularly thereupon ; partly because the instrument is but subordinate to its principal : efficient in the same operation ; and therefore , if the work of principal efficient be real , so is , doubtlesse , the same work relating to the instrument of it ; and partly , because the influence of this instrumental cause , the preaching of the word , into the constitution of the visible Church , is reserved to be largely handled , in answer to a great objection against cur Churches in England at the latter end of this discourse .

Therefore we have but two things here before us , whether God may be considered to be truely the Authour ; or Christ to be truely the head of the visible Church ; without respect to saving grace ; and of these in order , I shall humbly signifie my opinion , by forming the same into Arguments .

The Argument from God , as the Authour of the visible Church .

If God , in the constitution of the visible Church , by the preaching of the Word , may be considered really to effect the same , without the bestowing of saving grace , then he may ; without doubt , be considered to be the real Authour of the visible Church without respect to saving grace .

But , now God in the constitution of the Church , by the preaching of the word may be considered , really to effect the same , without the bestowing of saving grace .

Here is nothing to be interposed , but these foure things ; Mr. Perk. speaking of temporal beleevers , saith . 1. They have knowledg. 2. they give assent. 3. they give assent to the Covenant of Grace . 4. They are perswaded in a general manner , that God will perform his promises to the members of his Church . Ep. to his declar . of a man estate . And ads , Mark , here is a true faith wrought by the holy Ghost yet not saving faith . either ,

First , that the calling , whereby men are brought to leave the world , to renounce Idols , to embrace the true religion , Hystorically to believe the Gospel , to see a necessity of depending on Christ , repentance and obedience to salvation , are no real works , but this would be against common sense ; for we see the contrary with our eyes .

Or secondly , that these common works are also saving works ; but this would be against experience ; which sadly tells us , that men may go so farre , and yet no further in the way to heaven , or else against the doctrine of perseverance .

Or , Thirdly , that these common graces do not really constitute a visible Church , but this would be against what we have formerly proved .

Or , Fourthly , and lastly , that God is not the worker of these common effects by his Word , which would indeed be against Religion .

I shall , therefore , conclude this Argument with those known and pertinent words of Amesius ; hence ( saith he ) even visible Hinc ecclesiae etiam visibiles & particulares , ratione fidei quam profiteutur , rect è dicun tur esse in Deo paTre & in domino Jesu Christo . 1 Thes. 1. 1. 2 Thes. 1. 1. Medul. p. 168. and particular Churches , by reason of the faith which they professe ( as also I might adde by reason of the grace which they have received from God ) are rightly said to be in God ; he doth not say ratione fidei qua , but ratione fidei quam profitentur , that being the faith of God which they professe , through the work of the common grace of God , upon them ; they are rectè , or truely said to be in God , without any further consideration of any saving grace , by which they believe , received from him .

CHAP. VII . The Argument from Christ as the head of the visible Church .

THe second Argument from the efficient is taken from Christ as the cause efficient of the visible Church according to dispensation , or as he is the head thereof . Thus ,

Christ , may be considered to be truely the head of the visible Church without respect to saving influence ; therefore , the visible Church may be considered to be truely his body without respect to saving grace .

The reason of the connexion , here , is most evident ; but I must needs confesse , that the antecedent requires , as well a modest inquisition , as strong demonstration ; seeing it is easily noted to crosse many plain expressions of eminent Divines .

In this antecedent , there are two distinct branches , First , that Christ is the head of the visible Church , this passeth . Secondly , that he may be so considered without [ necessary ] respect to saving influence , this is my task ; which I shall humbly undertake after I have gotten a faire understanding with my reader therein .

For I desire , it may be heeded , that I do not affirm , that Jesus Christ doth performe the office of a head fully , without saving influence , but ( as it is expressed ) truely ( i. e. ) in some measure truely .

2. It may be also observed , that , truely , here , stands not in opposition to mystically , but to falsly , or to seemingly onely ; for though our Divines do usually mean by the mystical body , the Church invisible , yet doubtlesse Master Cotton ( as is well noted of him by others also ) doth not speak improperly , when he termes a particular visible Church , a mysticall body ; and if that be granted , the visible Church , though not particular , may also challenge the same title ; and if the visible Church be granted to be the mystical body of Christ , then Christ may be said to be its mystical head . Besides , if Christ be indeed the head of the visible Church , as none do doubt ; and if he be not the head thereof , as it is Physically or Mathematically taken , which none will affirme , who can deny but that he is so Mystically .

3. Further may it be noted , that it is not said , that Christ doth performe the office of an head to the Church , truely without saving influence , in any other consideration , but as it is the visible Church ; for if any will assert a Church invisible , I am not bound at all , to follow him , and say that this Church invisible , also , hath true influence from its head , Christ , which is not saving ; a thing not to be imagined .

4. Lastly , neither do I offer to say , that Christ is the head of his body visible , without saving influence ; but that he may be so considered , without respect thereunto ; seeing there are influences not saving . which yet descend from Christ , as the head upon his body , the Church ; and upon many of the members thereof that shall never be saved ; and this is enough for my present purpose , because in whatsoever sense , Christ may be said to leave the influence of a head upon his Church ; the Church may in the same sense , be said to be his body ; and if it shall truely be made to appear , that Christ doth really performe the office of the head , when he doth not give saving grace , it will thence easily follow , of it selfe , that the Church may be conside●ed to be truely his body , without respect thereunto .

Now , that Christ may be considered to be thus truely the head of the visible Church , without respect to saving grace , I think , appeareth thus .

Arg. 1. Christ truely dispenseth gifts and graces ( not saving ) to the visible Church , and to many particular members thereof , Arg. 1 that shall never be saved , as he is a head : therefore he may be considered to be truely the head of the visible Church , without respect to saving influence .

The Antecedent ( which is , alone , to be proved ) hath three parts .

1. That Christ doth truely dispense gifts and graces not saving to the visible Church , which none that know , what the gifts of prayer , preaching , healing , &c. or what the graces of illumination , conviction , common faith , and common love , are , will offer to deny .

2. That Christ bestoweth these , both , gifts and graces , upon some particular members of the visible Church , which shall never be saved ; this also will be easily granted me . 1. Concerngifts , in Judas , and in those that are reserved to cry out another day , we have prophecied in thy Name , and in thy Name we have Mat. 7. 22 cast out devils ; and , Secondly , concerning graces , if we but once shall think upon that sad catalogue , the Apostle recordeth , Heb. 6 4 , 5 , 6.

3. That Christ bestoweth these gifts and graces , not saving , Profession of saith before a visible Church uniteth to Christ as head of the visible Church , whether the person be sincere or no cobbet of Inf. Bapt. p. 57. as a head which is also very evident . 1. Because they are gifts and graces abound in the Church alone . 2. Because they are conveyed to the Church by the dispensation of Ordinances , which is the dispensation of Christ , as head . 3. Because , the Scripture it self hath noted them , to be the proper work of the spirit of Christ , which is peculiarly designed and sent to do the work of Christ , as head ; gifts are so , there are diversities of gifts , but the same spirit , that giveth them all ; graces are so too , for the spirit is to convince the world of sinne , &c. and those that were enlightened , and had tasted the good Word of God , and the powers of the world to come by common grace , they , as the text addes , were made partakers of the holy Ghost . 4. Because these gifts and graces , are most properly reducible to the work of Christs offices , which he dispenseth as head , gifts to his prophetical , and graces to his Priestly and Kingly office .

Arg. 2. The members of the visible Church may be considered Arg. 2 to be truely members of Christ , without respect to saving grace ; therefore , Christ may be also considered to be truely the head of the visible Church , without respect thereunto ; the consequence is obvious .

The Antecedent , viz. that members of the visible Church may be considered , to be truely members of Christ without respect to saving grace , appears . 1. Because the members of the visible Church , may be considered to be truely obj●cts of discipline , truely called to the Ministry , and truely baptized , without respect to saving grace .

1. The members of the visible Church may be considered to be truely objects of discipline ; without respect to saving grace ; 1 Cor. 5. unlesse fornication , railing , drunkennesse , covetousnesse , malice , wickednesse , or scandal as such for which discipline is properly appointed , carry respect to saving grace ; or those that are about dispense the rod , should first consider whether the fault may consist with grace , or a saving condition , and otherwise not to lash therewith .

Therefore it will follow that the members of the visible Church may be considered to be truely members of Christ , without respect to saving grace . For ,

( 1. ) All discipline is truely a part of the administration of Christ , as Head of the Church , it being truely appointed by himself ; to be dispensed by such as stand in his stead , in the Church ; Quia vero tam efficaciter urget obedientiam er ga Christum , idcirco non s●ne ratione singulari magna pars regni Christi preut visibiliter ecclesiam regit , ab optimis theologis in ista disciplina colocatur . Medul. p. 202 to be dispensed by them in his Name alone ; to be made effectual by his power alone ; and lastly , it being so urgent a meanes of obedience to his Gospel . Wherefore as Amesius addeth , is not without singular reason , according to the method of our best Divines , reputed a great and special part of the Kingdome of Christ , which all will grant belongeth to him as Head of the Church .

( 2. ) The objects on whom discipline is to be exercised , or granted by all to be members of the Church , and consequently of Christ ; for as we have said , discipline is part of his dispensation as head , and the influence of the head is not beyond the body ; Certainly , Christ judgeth none with discipline , but such as the Church ought to judge ; now the Church ought to judge none , but those that are within , for those that are without God 1 Cor. 5. 12 , 13 judgeth ; Within and without what ? but the Church ? and what is the Church but the body of Christ ? therefore Amesius exactly Personae circa quas exerceri debet , sunt membra ecclesiarum visibilium insti tutarum , 1 Cor. 5 11. & non a lii , v. 12. Med. p 201. John 6. 70. saith , that persons about whom discipline ought to be exercised are members of visible instituted Churches , and none other .

2. Persons may be considered to be truely called to the work of the Ministry without respect to saving grace ; for Judas was truely called to the work of the Ministry , as is undeniable insinuated by that question of our Saviour [ have not I chosen you twelve ? ] ( i. e. ) have not , I my self put you twelve into my Ministry ? yet 't is known that Judas was not savingly called to be a member of Christ , as the next words added by our Saviour note , [ and one of you is a Devil ] which our Saviour , doubtlesse knew , when he first chose him , and would never have chose him , had saving grace been essential to a true and lawful call to the Ministry .

Therefore , it hence also follows , that persons may be considered to be truely members of Christ , without respect to saving grace ; for can any one possibly think , that Christ would choose an infidel remaining such , to rule his Church ? or make him an officer over , that is not one , of his people ? or put him into the place of the steward of his house , whom he yet hath not , and whom he never intends to put into his house ? who doubts , but that he that is a Ruler , Officer , or Steward over the Church , people , or house of Christ , is also a member thereof , and much more ? and that he that is a member of the Church , people , and house of Christ is also a member of Christ himselfe ?

3. Persons may be considered to be truely baptized without respect unto saving grace ; for persons are truely , because lawfully baptized , in their infant state , unto the consideration of their Covenant-holinesse , and not the supposition of their personal Si ullius gratiae sunt participes , fit illud vi faederis gratiae , atque adeo & foedus & primum foederis sigillum adipsos etiam pertinet . saving grace ; for , as Ames teacheth us , if they are partakers of any grace , it is done by force of the Covenant of grace , and thus both the Covenant and the first seal of the Covenant belongs also to them , not as having true grace , but as borne to God , and in Covenant with him by their parents , and if it be so with us when infants , I shall humbly ask anone why not so afterwards ? and in our adult estate ? if born Christians , and if we do not renounce Christianity .

Then hence it also follows , that persons may be considered to be truely members of Christ , without respect to saving grace ; for into what are persons baptized , but into the body of Christ ? 1 Cor. 12. 13. yea , and though afterwards , they prove ungodly , yet are they dealt with both here and hereafter as within , and as children of the Kingdome here , they have punishment peculiar to the subjects and members of Christ , viz. to be cast out , as before ; if after admonition , they remaine obstinate , then , if they repent , and are re-accepted , into communion with the Church , they are still dealt with as within , and are not required to be re-baptized ; and if they shall die in their wickednesse ; they shall be judged hereafter and proceeded against , not as the children of this world , but as the children of the kingdome ; but of this more largely hereafter , as we shall have abundant occasion , now accept of this short touch .

Arg. 3. Christ is considered under all those many other metaphors given him in Scripture , to stand in relation to the visible Church , without respect to saving grace ; therefore also under this of a Head . The consequence cannot be denied , seeing he is still but the same thing , the same mediatour , and represented under the same offices by all those various metaphors which the Scripture giveth him ; and therefore , there is the same reason for one and all , and an equal extent in the meaning and application of them all ; Now , that Christ is considered under all those many other Metaphors given him in Scripture to stand in relation to the visible Church without respect to saving grace , appears by induction .

1. As he is a King , he hath subjects , bad and good ; some to be blessed , but some to be cursed at the great day , yet both children of the Kingdom .

2. As he is a Master , he hath some faithful , and some slothful , yet both his servants .

3. An Husbandman , that hath tares as well as corne , and both in his field ; chaffe , as well a wheat , and both in the barne .

4. A Fisher , that hath fish that is bad as well as good , yet both in the net .

5. A Vine , that hath some branches that bring forth much fruit , and yet others , that bring forth no fruit , and yet both in him . John 15. 2

6. A Father , that hath rebellicus as well as dutiful children ; yet both children . Isa. 1. 2.

7. A House-keeper that hath vessels , some to honour , some to dishonour , yet both vessels , and within the house .

8. A bride-groom , that hath Vrgins to attend him , some with oyle in their Lamps , and some with none , yet both Virgins ; therefore why not such a head , as hath some members sound and others rotten , and yet both related , that is , mystically united to him .

There are two special objections against this relation of wicked men to Christ ; which I hold my self bound to labour to salve , before I passe on .

Object . 1. The first is taken from the metaphorical termes of body and head , and may be formed thus . That member which hath not life in it self , though it be yet united to the body is not truely a member of that body ; unde equivocè agunt membra tribui cadaveribus , as Shibler saith . But wicked men have no life in themselves ; therefore they are not truely but onely aequivocally members of the body of Christ .

Answ. 1. To the proposition which hath first its proper , and secondly , its metaphorical sense . I allow it in its proper , but I deny it in its metaphorical sense , or in this rigid application In omni parabola — Hoc tenendum est ut utamur parabolis , tanquam picta tabella . — Itaque reprehendenda est illa anxiet as & sollicitudoeorum qui in parabolis Christi omnia , student resccare ad vivum , quod est non interpretari sed vexant Camero . praelect. in Mat. 18. 8. of it .

It is a general complaint , by those that see how much it is abused , That men are apt to receive apprehensions about the mystical union betwixt Christ and his members , from the natural union betwixt the natural head and body . Certainly a metaphor may be press'd to death , so farre as the Scriptures apply this metaphor of head and members , to Christ and his Church , we may safely venture ; but further , though it may be true , it will not bear an argument .

That I have good ground , thus to except against the proposition , I leave , in one word , to the determination of all , but Anabaptists ; for , if this be a true proposition , that , none can be truely a member of the body of Christ , that hath not spiritual life in himself ; then of necessity it followeth , that the children of the holiest parents in the world , are not to be accounted truely members of the body of Christ , from their parents holinesse , seeing that is the life that is in the parent , and is not inhering in the childe ▪ but onely relative to it ; the childe hath not this life in its self but in another , and therefore , according to this proposition 't is not a true , but onely an aequivocal member of Christ , if we but once grant , in the sense intended , that it is an essential requisite to every member , ut vitam habeat in se , that it Infantes nati in ecclesia , sunt etiam de ecclesia , contra anabaplistas Ursin . have life in it self ; and yet we know that it is the general opinion , that ch●ldren born in the Church , are also of the Church , against the Anabaptists .

Answ. 2. But we may let the Metaphor hold , if we distinguish of life in the minor ; which may with favour of my reader , be conceived to be such as is a necessary requisite to visible Church-membership : or such as is a necessary requisite to saving or ( if you had rather ) invisible Church-membership ; if you please you may call the first an ecclesiastical , or political life ; the last , a saving or a spiritual life .

If the objection , meaning in the minor , the first of these , then I deny it , viz. that wicked men have no life in themselves ; for it is very evident , that wicked men have so much life in themselves ( if any be requisite ) as is essential to visible Church membership . I confesse , life , is somewhat unusually attributed to wicked men , and to ascribe it to them , as such , is a contradiction ; seeing , quatenus wicked , they are dead ; yet seeing , they are to be considered in a double respect , 1. As wicked men in nature . 2. As holy men in state and condition ; wicked men inherently , holy men adherently ; wicked men habitually , holy men relatively , holy by Covenant , by separation , dedication , obligation , and profession , though they be dead indeed , in the first sense , why may not they be truely said to be alive in the second ? if holinesse and life be equivolent here , as must needs be granted ; and this holinesse of separation to God by Covenant and Baptisme , and continued profession , be a real thing , as Camero saith , and I think , hitherto , hath hardly been denied in terminis .

Such , are doubtlesse , Christians , and not so far alienated from the life of God , as the Gentiles , or Heathens are ; they are not now , Ephes. 4. 18. without Christ , or aliens to the Common-wealth of Israel , or strangers to the Covenants of promise , having no hope , or without God Ephes. ● . 12. in the world . which is the Scripture-description of such , as are in a Gentile condition , viz. out of the verge and pale of the visible Church .

Yea , I have one , and he an authour not to be contemned , considering what paines he took in the controversie , that saith expressely that wicked men are not onely members of the Church in the general , but as the Church is , the body of Christ , and that they have the life of true members in them ; his words are these .

Such may be , and and are of the visible Church , who onely outwardly submit themselves to the true worship of God , though they be not true worshippers ; this profession of the true religion and submission , I speak of , is all in all in this case ; it is that which giveth life and being to every member united to his body ; so , as whosoever , maketh this profession and useth this submission being knit to this body , and not cut off by excommunication , is in and of the visible Church . Dayrel of the Church . pag. 36.

But , if life , here , be intended to signifie such ; as is essential to ones being a member of the Church of the saved , as it seems to be .

I answer , that either ( unlesse it be proved that the Church visible , and the Church of the saved are of equal latitude , which I wholly despair to see ) there are four terms in the argument , the major intending the visible , and the minor the invisible Church : or else there is the fallacy termed ignoratio elenchi discovered in it , the conclusion being onely that life is essential to a member of the Church of the saved , which was never questioned , when it should ( as easily appears ) have been that this life is also necessary to visible Church-membership , to which it carrieth no aime at all

Object . 2. The second great objection , against this Argument is taken from those known words of Zanchie , de eccles. 534. Membra sunt Satanae non Christi . Hypocrites and reprobates are members of Satan , and therefore they can be no members of Christ .

Answ. In answer hereunto , I shall first consider the sense of Zanchy in these words , and then his reason .

1. I conceive that Zanchy , did not intend , by these words , that they were not members of the visible , but of the invisible Church ; which I have observed to be the general meaning of our reformed Divines , when they speak of the members of Christ , insomuch , that there is almost ground to think for one that is well accustomed to their writing ; they distinguish betwixt the members of the visible Church , and the members of Christ ; as they also generally attribute , two other termes , viz. Catholick and Mystical , as if they were peculiar to the Church invisible ; whereas , I presume , hardly any of those same Divines , but would , upon a little consideration thereof , allow all the three , viz. Mystical , Catholick , and members of Christ , unto the visible Church also ; for if the visible Church be not a natural , 't is a Mystical body ; and if it be unversal , which they did not deny , it must needs be Catholick , and if it be not the body of Christ , whose is it ? yet , I say , 't is of most easie observation , that seldome , either of the three , are given by them to the visible Church , and therefore not likely to be so here ; and if he meant of the Church invisible , 't is nothing to our question .

Again , another reason why Zanchy may be thought here , to speak onely of the Church invisible , offers it self from the scope of the place ; for he is evidently striking at the Papists excessive errour , touching the members of the Romish Church , as if every one that had the honour to be a member thereof , was thereby a member of the Church of the saved , which Zanchy seemeth to anticipate , as other our Divines in the like case , asserting that there are reprobates and hypocrites in the visible Church , and these are not to be thence concluded , to be real members of Christs ( invisible , mystical ) body , or in a state of salvation ; and thus membra sunt satanae non Christi , quoting that place , that is seldom , if ever interpreted of the members of the visible Church , viz. they were not of us , 1 John 2. 19. for confirmation thereof , and that his secret bent is against the Papist , as I have said , is more then intimated by his next words , quicunque spiritum habent non Christi sed Antichristi .

Thus much for his sense ; now for his reason here , that one cannot be both a member of Christ , and a member of Satan ; but wicked men are members of Satan .

I answer . 1. By concession ; for it is most true , one cannot be both a member of Christ , and a member of Satan , at the same time , and in the same respect , one cannot be a member of Christs Is it then possible that the self same men should belong both to the Synagogue of Satan and to the Church of Jesus Christ ? Unto the Church which is the body mystical not possible ; howbeit of the visible body of Jesus Christ , &c. Hook. eccles . polit. p. 84. visible body , and of Satans visible body , that is a Christian , and an infidel , a beleever and an unbeleever , at the same time and in the same respect ; this is a plain contradiction .

But , Secondly , by way of exception . I answer further , that the same person , may at the very same instant of time , be both a member of Christ , and a member of Satan in divers respects ; he may be a member of Satan internally , and a member of Christ externally , and yet , both , really ; a member of Satan habitually , a member of Christ relatively , a member of Satan by obedience , a member of Christ by profession , a member of Christ by Covenant , a member of Satan by service . Lastly , a member of Christ his visible Kingdome , and a member of Satans invisible Kingdome ; and both really and truely so ; as a man that is openly and really the husband of an honest wife , may yet the member of an harlot , by a close and reserved course of uncleannesse with her ; even so , one that is really and openly in Covenant with Christ , and truely a member of his body , may yet , by a secret course of unfaithfulnesse to him , be also a member of Satan .

CHAP. VIII . The Argument from the End of the visible Church .

HItherto of the efficient causes of the Church , and the Arguments thence arising ; next , proceed we to the end thereof , and argue thus .

As a thing may be considered to have its end ; so it may be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. Nihil potest esse causa nisi in quantum est ens Si medium non existit , non producitur finis . considered to have its being ; for nothing can be further a cause then it hath a being ; therefore not negation or privation an possibly be a cause of a real and positive effect , but that which is a cause of a real and positive effect , must needes be something real and positive in it selfe . 2. If the meanes do not exist , the end is not produced , and therefore if the end be produced , the means is thereby certainly discoved to have its existence .

But now , the visible Church may be considered , truely and really to have its end , without respect to saving grace ; therefore , also its being .

There are three things which may tend , by a briefe dispatch to the clearing of this Assumption . 1. To assigne the ends of the visible Church . 2. To prove the same to be real and proper ends therefore . 3. To shew that the visible Church , as it is a means thereof , may be considered without respect to saving grace .

First , the ends of the visible Church , is ultimately the glory of God in the world ; and more immediately , his worship in the world ; the great meanes of the former , viz. his glory , as Szegedine exactly teacheth , the end of the Church is the true Finalis causa ecclesiae est verus Dei cultus : ordinata enim est ecclesia , ad verum Dei cultum ad glorificandum Deum . Szeged p. 2●6 Theol. Instit. p. 215. Quae causa finalis ecclesiae ? verus Dei cultus Bucan . de eccl . lo. 441. p. 477. worship of God ; for the Church is ordained for the true worship of God , that he might be glorified ; which Trelcatius hath handsomely couched together , saying that the visible Church is instituted ad cultum gloria Dei , for the worship of the glory of God ; now , as that which is suborainate hereunto , the visible Church is made the seat and subject of all visible administrations ; whereby , also , the wicked in the Church may be left without excuse , the Elect , converted ; the converted , edified ; the visible Kingdom of the Devil vanquished ; Christs visible Kingdom advanced , and the Nations of the earth openly gained to a visible subjection thereunto in due season .

Secondly , these are the real uses , and proper ends of the visible Church . For ,

1. The visible Church , as such , hath a neer aptnesse and kindlinesse Medium est aptum & utile fini . in it , and is per se , and sua natura , useful hereunto , viz. for the keeping and upholding the glory and worship of God in the world , as none will deny ; seeing God is herein truely owned , visibly professed , submitted unto , obeyed , and worshipped according to his will , and that with such a smooth and easie tendency as naturally Quod sua natura utile est ad aliquid efficiendum propter illud esse videtur . ●ows from the visible Church as such . Now it is a maxime , that that which is apt of it selfe , and according to its own free nature for the effecting of any thing , seemeth to have its being for that very thing , and by consequence , that thing is truely and properly the end thereof .

2. The visible Church , as such , is necessary for the obtaining of these ends ; without it , what glory would redound to God in the world , or what worship ? where , else , would visible Ordinances be fixt and dispens'd ? how would the visible Kingdome of Christ be advanc'd ; the visible Kingdome of Satan subverted ? How would hypocrites in the Church be inexcusably judged , or the Elect be ordinarily saved ; if there were no visible Church ? Quod alio quo piam indiget , vt acquiratur , hujus finis est . Sin● quo quicquam existere non potest in naturâ , id est illi necessarium , atque propter illud factum . Now the Rule is , that , that which wants another thing for its own attaining , is the end of that other thing ; but these particulars want the visible Church for their obtaining ; therefore they are the ends thereof ; which is evidently grounded by Scaliger , upon that necessity , that there is of the means in order to the end , which is the thing I am urging ; for ( saith he ) that thing is necessary for another , when that other cannot exist in nature , without it ; and therefore , this was made for that other , and consequently , that other thing for which this was made , is the end thereof .

Here is a double necessity of the visible Church for the ends specified . Necessitas . ● . Of the means , ( i. e. ) without which these ends cannot 1. Medii . be attained ; this hath been now spoken to . 2. Of the ends ( i. e. ) where this means of the visible Church is , there , these , in some true 2. Finis . measure , do of necessity follow ; which might serve us another evidence , that the ends before are true and proper ends of the visible Church ; for quo existente , necessario pr●ducitur aliquod bonum , hoc est , aut videtur esse illius finis .

3. God himself hat ordained the visible Church for the ends specified ; Praecepti vel institutionis . therefore 't is yet further necessary for them , viz. with a necessity of divine ordination and institution ; and then there is no ground of doubting left , but that they are true and proper ends thereof . Hath not God ordained the visible Church , to put his name there , to be the ground and pillar of his truth ? that he might have a praise and a name in the Earth , and in one word , that those that worship him might glorifie his Name ? Psalme 89. Finis rei est sua operatio . Operatio est usus vel actus ad qu●m ordinatur now , if so , are not these the ends for which God hath ordained the visible Church ? the end of a thing , is but its operation , and operation in this logical sense ; is but that use or act for which any thing is ordained , by God in nature , or by God in Scripture ; the latter of which we are now upon , and therefore I shall rather choose to expresse i● in the wor●ds of a Divine lately cited , the Church is ordained [ by God ] for his true worship , that he might Sz●gid , p. 226 be gl●rified , and therefore the end of the Church is the worship of God .

Thirdly , as these are proper ends of the visible Church , so the visible Church is truely a means of them , and may be so considered , without respect unto saving grace ; for what necessity of saving grace can we imagine to the attaining of the foresaid end● the glory of God in his visible worship before the eyes of men ? much lesse what possible necessity is the●e for our having respect unto saving grace , when we truely consider thereof ? doth mens attending upon publick Ordinances , essentially depend upon their saving grace ? or cannot we truely consider thereof , but we must suppose the men savingly gracious ? do not the common effects of the spirit in illuminating , conviacing of sinne , and of necessity of attending on the means of grace , for peace and salvation work men out of conscience , to a constant and solemn dependance thereupon ; and yet none will say that any particular thus expressed , doth necessarily suppose a saving work ; yea , the end , which is neerest , and most generally allowed to the visible Church , viz. the worship of the glory of God , may doubtlesse be obtained by a great deal lesse , viz. by a visible profession of , and submission to , that way of worship , that the Lord hath ordained , which doth not of necessity require , such a great degree of common grace , as before was specified .

True grace is indeed necessary to work out our own salvation : But , we are wont to say , that gifts , which do not necessarily suppose true grace , are onely necessary to work on others ; especially in the way of the worship of God , for the advancing of his name and glory thereby to the world .

'T is also true , that saving grace , is necessary to the acceptance of our worship before God . ( I mean to a plenary acceptance for some , we read of , that found some measure of true acceptance , in their serving of the Lord , though without saving grace . ) But , yet not necessary for the effecting of Gods glory before men ( that can judge onely , according to appearance ) in his visible worship , saving grace is an invisible thing ; then what necessary use can there be thereof , in such visible effects as may be done without it ? and such , as in their present consideration , respect only such creatures as cannot discern things invisible .

I grant , that saving conversion of visible Church-members , is one great end of the visible Church , and that , therefore , the promises of first grace do most especially belong unto them ; but this if well heeded , rather helps , then hinders my designe ; for it evidently supposeth the visible Church , and visible Church membership to have its being before his conversion , or saving grace , of Finis est postorior medio in executione . which the visible Church is said to be a means ; for the Rule is , that the end , is after the means , in execution .

CHAP. IX . The Argument from the Matter of the visible Church .

HItherto of the external causes of the visible Church , and the Arguments thence arising ; let us now consider the causes thereof remaining , which are called internal , viz. the matter and forme .

From matter of the visible Church in general , I argue thus .

The visible Church may be considered truely to have the matter of the Church of Christ , without respect to saving grace .

Therefore to be truely a Church of Christ without respect thereunto ; This consequence , simply taken , I confesse is not so warrantable , because the matter doth prae-exist before , and remaine sometimes after the forme ; yet take it respectively to the forme afterwards to be maintained , and to the question in controversie , which is chiefly concerning the matter of the Church , and especially to the opinion of my present Opponents ; we readily affirm that all the question is about the matter of the Church , that if this be fained , so is our Church ; and if this be real , so is our Church , and I doubt not but it will passe without interruption .

However , the thing that I am dispatching , doth not engage me for the consequence , though the other causes have been found so pregnant as to bear such a particular improvement ; onely to assigne and maintain to the visible Church all its causes , and therefore its existence truely so , in our consideration , without respect to saving grace ; which , I presume , hath been done already , as to the Authour , the Head , and the End of the Church , to which I now proceed to add , the matter thereof , affirming ( as before in the antecedent ( that the visible Church may be considered to have the true matter of the Church of Christ without respect to saving grace .

The matter of the Church , habet rationem Partium . Subjecti .

1. The matter of the visible Church having the reason of the parts , is , the Ministers and the people , the pastors and the flock , ecclesia utens , and ecclesia docens , as some speak , and as we read , 1 Cor. 12. both making up the compositum , the Church ; and this Church must needs be the visible Church , for there are no such organical parts ; no Minister but Christ himself in the Church invisible .

Now , may we consider , both these parts of the matter of the Church , as truely such , without respect to saving grace ? did not Judas truely teach , and do not thousands truely professe in the Church of Christ , being truely called , though not savingly chosen , without any measure of saving grace ? but , this will more fitly meet us in the next consideration of the matter of the Church , viz. as having the reason the subject matter .

Next , we enquire what the subject matter of the visible is , and whether it also may be considered without respect to saving grace .

1. What is rhen the subject matter of the visible Church ? Trelcatius tells us , that it is all such as are called out , and externally professe the faith ; which , I think , none can choose but approve of , when they consider that faith is a thing invisible , and therefore not any way fitted to commend the matter of the Church to us , as visible , and though it be granted that faith doth unite men to the Church , yet it must still be yeelded , that profession thereof doth render them members of the Church as visible .

2. But here , seeing most do consent that professors of the faith are the subject matter of the visible Church , it will , I presume , be worth our enquirie , what is meant by the faith so professed . Certainly , it must be either the doctrine , or the grace of faith ; and which of these is properly , or usual , said to be professed .

1. Is it the grace of faith which men professe ? certainly no , for that is the faith by which , and not the faith which we profess . 2. How incongruous a speech would it be to say , I professe that I believe , while it is good and sound , and relishing upon the minde of the hearer , to say , I professe what , or that doctrine which I do beleeve . 3. If the meaning was that we do professe the grace of faith , then the Epithite , true , which Divines do generally annex to faith , should be put to profession , and whereas they usually speak of the profession of the true faith , they should should say , the true profession of the faith . 4. This appeares in its contrary out of doubt ; for such as fall away from the faith , are not said to deny their own faith , but the faith or doctrine of Christ .

2. Then it is doctrine of faith , which we professe , as members of the visible Church ; and if this be the note or character of the matter of the visible Church , it can , in the most strict and rigid sense , that can possibly be put upon it , onely require two things ; truth in the object professed , and truth in the subject professing , ( i. e. ) that he professe the true doctrine of faith , and that he believe what he professeth , ( i. e. ) that he have a good profession , and that he have a good principle answering to it ; such a faith as such a profession doth require , to make it not dissembled , but true and real ; and thus , though we do not professe the grace of faith , yet the grace of faith so farre is consented to , as is requisite to a true profession , seeing thereby we truely beleeve what we so professe .

3. Yet though this faith is supposed to be true where the matter of the Church is true ; the matter of the Church doth not receive its denomination of being true , from the truth of this grace of faith , but from the truth of its object or doctrine beleeved , and accordingly professed which , as also what was before asserted viz. that the doctrine of faith is the object of proper profession , or the faith properly professed , appears by abundant example in Scripture . The Eunuch being being demanded , dost thou beleeve ? answered not , my faith is sincere , but I beleeve that Jesus Acts 8. 37. is the Sonne of God . The like did they , Matth. 14. 33. when reproved for their unbeleef , they professed , saying , of a truth thou art the Sonne of God . John also bare record , and what was it ? that is the Son of God , Joh. 1. 34. so Nathael professing said , thou art the Son of God , v. 49.

But most remarkable is that eminent profession of Peter , with Id est , super hauc firmam confessionem tuam , qua confiteris & credis me esse Christum filium Dei viventis , edificabo ecclesiam meam . as Bucer in loc. Christ his approbation annex'd to it , Matth. 16. 16 , 18. thou art ( saith he ) Christ the Sonne of the living God ; to which our Saviour answers , upon this rock , ( upon this rock , as some eminent expositors conceive , of profession , or upon this profession , as upon a rock ) will I build my Church .

Christ , then it seems will build his Church upon this rock of profession , of the doctrine of faith , and such as are built thereupon , are true stones in his house , and the true subject matter of his visible Church , and those that require a profession of the grace of justifying faith , or of saving grace , as necessary to our entring the visible Church , seem to lay another foundation thereof , then Christ himself hath laid .

Therefore , answerable hereunto , is that of the Apostle , being built upon the foundation of the Apostles and Prophets , ( i. e. ) ( as Bullinger teacheth ) upon their doctrine , not their grace , nor yet Eph. 2. ult. our own ; not as if the Apostles and Prophets were the foundation of the Church in their persons : yet it seems they were so , in their doctrine ; which was indeed the doctrine of that one foundation , other then which none may lay , viz. Jesus Christ .

Therefore accordingly , the true visible Church hath ever , hitherto , been argued and knowne by the truth of the doctrine , which it hath professed , and not by the truth of its graces .

4. Therefore the true and proper principle of this profession is but a dogmatical faith ; seeing that faith , which is the principle of such a profession , must needs fix upon the same object with that profession , Faith is termed hystorical in the Schooles , that goeth no farther then to give assent and credit to the story of that which God speaketh to be true . Culverwel of faith , p 16. Vid. Rogers of faith p 6. and Ball of faith . page 3. Temporary faith hath more then the former adding to knowledge and assent , a profession of the Word , yet living still in their sinne● , in a carnal est●te , Rogers page 7 : Temporal faith is to assent to the heavenly doctrine , to professe it , and to glory therein ; the devils beleeve historically , Ursin . Cat. English . by Par. page 134 , 135. we professing what we beleeve , and beleeving what we professe , viz. the doctrine of faith , as the common sense within , receiveth the same object which the outward organ of the eye or ear seeth or heareth ; Yet , I further yeeld , that there is an act of faith more then meerly dogmatical or historical , that doth many times , if not ever engage a man to be so beleeving to make a profession to the world of what he beleeveth ; for it is not the bare beleeving of such a truth , that puts a man on to professe it ; but usually something of an applicative faith added thereto ; which faith also must needs be yeelded to be very farre short of a justifying faith ; and is termed by Divines a temporary faith .

5. Againe , this profession , put on as farre as it is possible , is but either vocal by word , or real by deed ; I meane , be attendance upon the visible administration of the Gospel and worship of Christ , whom we professe , in the sight of men : for that other profession of a holy life , is so indirect a profession , and so uncertaine a character of the true visible Church , as that it was yet never allowed by the Church of Christ in any age , to be a necessary requisite to the matter of a true Church .

6. But , by the two former branches of this profession , the matter of the Church , receiveth the name both of professours and worshippers ; which latter terme of worshippers , I cannot but expresse my good liking to . 1. Because the proper quality , use , end and businesse of the visible Church in the world , is cultus gloriae Dei , as before , viz. to worship God . 2. And Christ himself assureth us , that his Father under the Gospel-dispensation , sought a people to serue him , by this very terme , namely to worship him . John 4. 3. And the rule for the finding out the material cause of a thing is , Cujus rei propria qualitas in aliquo composito reperitur , id est hujus materia .

7. But , to conclude , not any one , or all of these , do necessarily suppose that faith which justifieth , or saving grace ; a man may Eternally those are within the Covenant who expressing their repentance with their profession of the truth , though they have not the sound work of faith , nor never shall . Hook. surv . p. 36. truely beleeve , and outwardly profess the doctrine of Christ , and constantly attend upon the Ordinances of worship : a man may be a professour of the true faith , and a worshipper of Christ , with outward worship , and thus be truely a part of the matter of the visible Church , and all this without saving grace , as none can deny .

8. Therefore the subject matter of the visible Church , may be truely considered to be the matter of the Church of Christ without respect to saving grace .

9. Yea , if we speak of particular members , and not of the whole , I conceive , that so much as is already yeelded , is not absolutely necessary to the matter of the visible Church ; for one that is born within the Church , and never yet did actually renounce his relation thereunto , though he do not actually beleeve , or vocally professe , &c. ( as is the very case of Children , Ignorants , Ideots , and Mad-men ) I doubt not to affirme , to be a real part of the matter thereof . For , as Reverend Master Cotton , from His holinesse of Church members . p. 1. New England , teacheth ; such as are borne of Christian parents , and baptized in their infancy , into the fellowship of the Church , are initiated members of the same Church , though destitute of spiritual grace ; until they justly deprive themselves of the priviledge of that fellowship .

CHAP. X. The Argument from the forme constituent of the visible Church .

HAving found the vi●●ble Church considerable as truely such , in all the rest of its causes ; we now proceed to examine and argue from the form thereof .

And if we shall be able to prove that this cause also , may be considered to be truely such , without respect to saving grace , I presume , that nothing can possibly intercept this our conclusi●n there-from , viz. then the visible Church may be considered Posita forma in materia cengrua necessario fit compositum . Arist. formam v●cat , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to be truely such ( in it selfe ) when it hath beene found to be truely such in all its causes ) without respect thereunto .

For , Forma tribuit essentiam completam c●mp●sit● , it presupposeth the matter informed by it ; yea , it is said , not onely to perfect , but even to give the very being to a thing ; for , before any thing hath its forme , it is not that thing ; and so soone as ever hath its forme , it instantly hath the being , and justly challengeth the name of that thing . Yea , it is the very reason and principle of the being of a thing ; yea , it s very essence ( as Aristotle saith ) and ipsum quid sit .

But now , the forme of the visible Church , being not essentially Forma 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . depending upon saving grace , may be considered to be truely such , without respect thereunto , whether we intend it systatically , the forme , by which the visible Church is constituted such , or diaretically , by which the visible Church ( being constitute ) is distinguished and knowne to be a true from a false Church . The consideration of each of these will afford us its Argument .

1. From the constituent form of the visible , thus .

The visible Church may be considered to have a real constitutive forme , without respect to saving grace ; therefore also to be truely a Church of Christ without respect thereunto .

The consequence must needs be yeelded me , because its contrary implies a contradiction ; for to say , that any thing hath a real constitutive forme , is as much as to say , that it really and formally is ; therefore , to deny that any thing hath not really or truely a being , is formally to contradict its having a real constitutive forme .

Then nothing but the minor requires proof , which is , that the visible Church hath a reali constitutive forme , which hath no necessary dependance upon , and may consequently be considered without respect unto saving grace ; which , I presume , will appear upon a short and easie debate .

Trelcatius , who , in some other of his passages , seemeth not to favour this opinion overmuch , yet assignes to the visible Church , as it is distinguished by himself to the Church invisible , as all the other causes , so this of the forme , and calls it by this very terme , of the forme constituting the visible Church . 2 Neither can it be thought that he intended such a form , as did imply saving grace , for he termes it externa vocatio , as it stands opposed by himself to that effectual call which he accounts to be the forme of the Church invisible . 3. Nor yet can any imagine , that he thought it not a real call ; because he addes , quam mediatè Deus efficit ; which God himselfe works though mediately .

Yet I must needs enter my exception against this forme assigned to the visible Church by Trelcatius and others , viz. external vocation . I shall easily allow it taken in an active sense , to be an efficient , or taken in a passive sense , to be a necessary condition , as before in the matter of the visible Church , but in no sense at all , to be the form thereof . For ,

1. If this external calling were the forme of the Church , then every particular member would be a formal Church , for every particular member is externally called , and where the forme of a thing is , there we may truely say that thing it self is .

2. Persons , qua called , seem rather to be matter of the Church , and external vocation , to be onely a condition requisite in the matter of the visible Church , being near the same with external profession or outward worshipping , my reason is , because that persons externally called may pre-exist a Church informed , as also remain when the forme of the Church is lost ; for when two or three are called out of the world by the preaching of the word , we cannot presently say there is now a Church formed , though these be good stones to begin the building withal , and a Church may be possibly consumed , even to two or three , or dissolv'd and scattered , and so loose its forme , though persons called still remain , which according to the rule , should rather be accounted the matter of the Church ; for si forma perit , manente aliquo , Col. Conim . br. materiam illud esse necesse est .

3. For which Amesius seemeth directly ; faith , saith he , Fides ut insiugulis fidelibus existens distributive , est forma vocatorum ; sed in omnibus collective spectata est coetus vocatorum , i. e. forma ecclesiae . Medul. 163. as it is existing in single beleevers distributively , is the forme of the called , who are the matter , and not the forme of the Church .

Amesius teacheth that the forme of the visible Church , quoad externum statum , or as it is distinguished from the invisible , is internae fidei externa professio .

Which external profession is either personal or ecclesiastical ; if personal , then every professor , as it was reasoned before , having the forme of the Church , would be a true Church , and if ecclesiastical , yet this external profession seemeth rather a formal ●ction , or an action of the Church presupposing its being and existence , and flowing immediately from the form of the Church , which it self is not ; for before there can be an ecclesiastical profession , or the profession of a Church , there must be ecclesia , or a Church in the order of nature at least , which could not be , if this profession were the forme thereof , for forma est ratio essentiae , and rather before , or at least simul natura , cum composito .

However , if this external profession be the forme of the visible Church , it will serve my turne well enough . For , 1. It will not be denied to be a real thing , by Amesius himself , who allows it power to interest a person in the external state of the Church . 2. Nor yet to consist without saving grace , as his own words directly expresse , illi autem qui professione tantum sunt fideles , Medul. 168 &c.

I confesse that Amesius accounts this externall profession , to be but the accidental forme of the Church , and that it is in terminis distinguished by him , from the essential forme thereof .

Yet , he acknowledgeth , that some persons , who do not at all partake of that essential forme , which is distingushed by him to Illi autem , qui professione tantum sunt fideles dum remanent in illa societate , sunt membra illius ecclesiae sicut etiam ecclesi● Catholicae , quoad externum tantum , non quoad internum statum , aut essentialem . Med. p. 168. this accidental forme , do yet truely partake of this accidental form of the Church , & are by consequence in his own words membra ecclesiae ; the sense of which he limits in the next words , according to the external , and not according to the internal or essential state of the Church .

If I may be modest and yet bold , I should be bold to say that Amesius seemed here in a strait betwixt two ; he was loath to say , that external professours wanting true grace , were true members of the Church of Christ , therefore , saith he , they are not so , quoad statum internum aut essentialem , and yet as loath to say , they were not truely so , and therefore saith , they are membra ecclesiae quoad statum externum ; the Papist held the one , and the Brownist the other , how then dare he or we hold either ? the Papist was ready to charge him with Brownisme for denying hypocrites to be members of the Church ; he answers them , that hypocrites are so according to the outward state of the Church ; the Brownist was as ready to charge him with Popery , in affirming wicked men to be true members of the visible Church , and he answers them that they are not so , quoad statum internum and essentialem .

But let us weigh his words a little farther , by fixing the question , whether any thing may be considered as such , from its accidental forme ? seeing Amesius hath said that such are members of the Church by their participation with this accidental forme of profession .

But may a man be considered qua homo , from the figure or colour of his body ? or any member of that man be considered such from its partaking of either of these ? if by the essential form alone a thing is that which it is , can any thing partake of the being of that thing without partaking of the essential form ? do not the Schooles generally with Thomas teach that forma accidentalis non tribuit perfectionem essentialem composito ? would not the affirmative to this , viz. that the accident perfects the essence ( seeing accidens habet esse in subjecto , ) be a flat contradiction ? How then can Amesius say , that one that onely partakes of the accidental forme of the Church , is a member thereof ? either we must allow , that such professours are true members of the visible Church , or deny them to be so ; if they are , they must needs partake of the essential form of the body , and not onely of the accidental , if they are not , let us be rigid Brownists , and openly say what we think .

Yea , if such professours do truely partake of the accidental form of the Church , I conceive they must also truly partaker of the essential ; interest in the accident of any thing is founded in interest , in the essence of that thing ; for an accident , as such , hath no being but in its subject , and there cannot be an interest in , or relation to any thing , but as it is ; how then can a man stand under the accidental forme of the Church , unlesse he be pars subjecti vel substantiae ? and how can that be , unlesse he partake of the essential , or substantial forme of the Church .

How can any thing partake of my colour , or figure , unlesse it be part of my selfe ? it may partake of whitenesse , but not of my whitenesse , or of whitenesse as an accident of me , unlesse it be part of me ; so , indeed , a man may be a professor , but he cannot partake of the profession of the Church , unless he be a real part of the subject , the Church , which cannot be without partaking with the essence or essential forme thereof .

So that here I pitch , such professours are members of the visible Church farther then Ames alloweth , or not so farre ; for they partake either of both the essential and accidental forme or of neither ; and must be consequently granted to be true members of the visible Church , both according to the external and the internal state thereof , or according to neither .

Now , if in conclusion it be found , that such professours ( as we are now considering ) do also partake of the essential forme of the visible Church , this essential forme , must be , either the same which Forma essentialis , est Relatio spiritualis . Med. 163. Neque ulla relatio vim istam habet praeter illam que consistit in primi & intima affectione ad Christum p 162 163. vid p. 168 ●8 . Amesius assignes or another ; but it cannot be the same ; these professours ( as we are now considering ) do also partake of the essential forme of the visible Church , this essential forme must be either the same , which Amesius assignes , or another ; but it cannot be the same ; these professours , are by himself , expressed to be uncapable thereof ; for they are called by him , tantum professione fideles , ( i. e. ) such as do not savingly beleeve ; and this essential forme of the Church , which he meaneth , is a little above expressed by himself , to be ; such a relation as carrieth true faith ( which effectually worketh true holiness ) with it , of which , such as onely profess , are necessarily supposed to be destitute .

But , if that essential forme of the Church be another , then that which Amesius assigneth ; either , that forme which he assigned , is not the true essential forme of the Church , or there are two distinct Duae formae substantiales non possunt in eadem materia consistere . forms thereof . Now there cannot be two distinct formes of one and the same Church . I meane , two distinct essential formes , that is little lesse then a contradiction ; neither shall we be allowed to have two distinct Churches , which must needs follow two substantial formes ; for omnis differentia constitutiva est ●orma distinguit Rem ab omnibus aliis , a prioris . etiam divisiva , divisiva generis , constitutiva specii ( i. e. ) it doth divide the genus into its species , and then doth constitute the species distinct from one another .

Againe , if there be found such an essential forme of the Church Forma substantialis tribuit essentialem perfectionem composito . as those , which onely profess , and are without saving grace , do indeed partake of , then the visible Church , as such , or as it stands in distinction to the invisible will be found to be truely and properly a Church , for the essential form , giveth an essential perfection to any thing .

Then it will follow , in conjunction with what every one grants , that there is but one Church truely and properly so called , that the invisible Church as distinguished from the visible , is not so .

Therefore it remaineth , that we now further enquire after the essential forme of the visible Church .

Amesius asserts that the essential forme of the Church lieth in Relation ; which , saith he , is nothing else but faith , and concludeth , fides , &c. faith , therefore , is the forme of the Church .

But as if he were aware , that some would reply , then , particular Fidem enim homines fideles , qui prout sigillatim distributive considerantur ▪ sunt vocati Dei ; sunt etiam ecclesia Dei prout conjun ▪ ctim vel collective considerantur in coetu . Med. p. 163. 13. Beleevers were formal Churches , he anticipateth thus ; faith , saith he , in particular beleevers , distributively taken , is the forme of the called , but collectively taken , 't is the forme of the Church ; the same beleevers taken apart , are the called of God , and conjoyn'd are the Church of God . Thus he . But ,

1. Be it so , that faith is the forme of the Church , if there may be found a real faith , as well as a real calling , that is not saving ( as no doubt there may ) my case is yet well enough ; though , I confesse , Ames clearly meaneth a saving faith .

2. But , I must be allowed the boldnesse once more to offer my humble exceptions , against what is here by him asserted .

For , 1. If that same faith , which is the forme of the Church be indeed to be found in particular beleevers scattered , I cannot imagine how this conclusion can be intercepted , particular believers have the forme of the Church , and consequently are truely a Church , though not in coetu , or in societie ; do they want the mattter of the Church ? no , for they are ( considered apart ) in his own words , the called of God ; and the called of God , are the true matter of the Church , none will deny .

Neither , 2. Will it be helped to say , that faith in beleevers , considered collectively , is the form of the Church . For , 1. The form of a thing is real , which hath being extra mentis operationem , it receiveth no part of its nature from consideration ; and therefore , if faith be in it self , or properly the essential forme of the Church , so it still will be , whether we consider it distributively or collectively , and wheresoever we finde it , viz. in materia congrua , in fit matter , as the called doubtlesse are . Besides , 2. Then , something is apparently added to faith , to informe the Church , viz. the collection of the persons so beleeving ; and then , I humbly offer , whether whatsoever faith be meant here , it belong not exactly to the matter , and most unproperly to the forme of the Church ? for , that which doth not perfect the essence , or give essential perfection to a thing , is not the essential forme of that thing , but faith doth not give essential perfection to the Church ; for where faith is , there is not this essential perfection of the Church , without something else , viz. collection , or association of the subjects of this faith together added .

3. Therefore he saith , 1. Fides est forma ecclesiae ; and then ; 2. Coetus est forma ecclesiae ; wherein I am yet to seek his meaning ; for either these differ and are two things , and then there are two formal causes of the Church , or else faith and company are all one , in his sense , and indeed almost in his words , ( fides spectata collectivè , est coetus vocatorum , id est , forma ecclesiae ) which I cannot comprehend .

4. If coetus vocatorum , be indeed a definition of the Church , as Amesius saith , then either vocati are the forme , or coetus , or both ; Med. p. 163. 12. if vocati distinct from coetus be , then coetus is not ; if coetus distinct from vocati , then the vocati are not ; and if both together be the forme , then where is the matter ?

5. Again , if this be a perfect definition , and consequently , the whole cannot be the forme , one of the parts must , and now which is likeliest coetus or fideles ? not fideles , of the faithful , because that these prae-exist before the Church is informed , and something as was before observed , is necessarily to be added to perfect the essence of the Church . 2. One of these two must be the matter of the Church , but coetus cannot , because the matter is presupposed to the forme , but coetus , or the consosiation of beleevers , doth praesuppose beleevers . 3. Therefore the cleanest account with me , is that beleevers are the matter , the coetus and the collection or community of them , is the true essential forme of the Church . That wherein they have communion is the publick exercise of such duties , as we ead Act 2. 47. Hook eccles . pol. 89.

Here then , at length , I pitch , that the forme of the Church lieth in society or community st●ictly , and properly that collection taken actively , or unit●on is the immediate efficient , collection taken passively or union is the effect or proper state of the Church , that communion is its formal action , but corporation , society or community is strictly the forme thereof .

Which learned Ames himself , doth seeme more than to intimate ( if we let passe the foresaid obscurities ) saying , that faithful Med p. 163. 13. men are the Church of God , prout conjunctim , vel collectivè considerantur in coetu , and yet more plainly in the page before ; p. 162. 9. Coetus dicitur , quia in multitudine consociata vel communitate multorum proprie consistit , non in aliquo uno vocato .

So that , in short account , the remote matter of the Church Ad homines restringitur iste coetus . p. 162. 10 is men ; the lesse remote matter of the Church , is men called ; and the next matter of the Church , is a many , or a multitude of men called ; and now , that which is to be added , to compleat the Church , is the society or community ( as Ames exactly ) of these many , or this multitude of men called ; and this is properly the forme thereof ; Which further appeares . For ,

1. The Church is allowed by all , to be totum aggregativum , or a holy heap ; now where lieth the forme of an heap but in the society of the parts thereof , they being put together ?

2. 'T is therefore called a body in Scripture ; corpus coagmentatum and compactum ex variis membris , as Ames noteth from Ephes. 4. 16. as also a House , a Family , a City , a Kingdome , a Flock ; and where lieth the forme of all these , but in society or community .

3. This notion suits so well with the principles of many , that they are called Congregational men , and their way called , Emphatically , the Congregational way , doubtlesse then their Church is a Congregation ; yea , the opinion of many of them is , that their Church-Covenant is the forme of their instituted Church ; which Covenant is onely the bond of the company or society .

Lastly , that which being put in any matter , the thing is necessarily Quo posito in materia aliqua , necessario constituitur compositum , & sublato tollitur ; id est , illius forma . constituted ; and being taken away ; the thing is dissolved , is the forme of that thing ; but society or community being added , to many men called , which is the matter of the Church , the Church is necessarily constituted ; and society or community being taken away , the Church is dissolved ; therefore , society or community is the forme of the Church .

5. Szegedine teacheth , that true doctrine , and the true use of the Sacraments are the formal cause of the Church .

But these , I conceive , are rather either the means of communion , which is , as was said before , the formal action , more properly , then the very forme it selfe , of the Church ; or else the distinguishing forme , whereby the Church is known rather then the constitutive form , whereby the Church hath its being .

But to draw up this discourse of the constitutive forme of the Church . 1. Whatsoever it appear to be , I hope to prove that it may be truely considered without respect to saving grace , if it be calling , or faith , or profession ; it hath before appeared , that these may be considered to be truely , when not savingly such ; and if it be society or community , as hath partly appeared already ( and will more fully appear when we handle the definition of the Church ) I presume none will question , but this also , may be considered to be truely such without any respect to saving grace .

2. But if Ames should mean as he truely seemeth to do , that coetus vocatorum , or societas fidelium , in an united and conjunct sense , is the forme of the Church ; that is , neither the called , nor society , but these both together , as a company or society of the called , or the faithful ; though then we know not , as before was said , where to finde the matter of the Church , and that the whole definition will be taken up in the form , and consequently , we may not grant it ; yet , I conceive , we may safely give it ; for the visible Church , may be as well considered to be a society of persons called conjunctively , as persons called , and a society without respect to saving grace .

3. And although we should farther give him , that which also we have before denyed to grant him , viz. that that faith which is the essential forme of the Church , is a saving faith ; yet he is pleased freely to recompense us again with with as much in affirming , that persons that are onely externally called , and such , as onely professe ( as himself speaks ) are truely members of the Church of Christ , according to the outward state thereof , or as it is a visible Church , which is freely acknowledged to be all , that is necessarily sought in the present controversie .

4. Indeed , he also adds , that such profession , and outward calling is but the accidental form of the Church ( as before ) which assertion , we conceive , will hardly bear this his conclusion , however , this is nothing unto us . We thankfully take his concession , and leave the consequence to be further considered .

CHAP. XI . The Argument from the distinguishing forme of the visible Church .

WE now descend to the other branch of the formal cause , called distinguens vel discriminans ; contained in those notes or marks , whereby the Church is known to be true and distinguished from a false Church . Whence the Argument is this .

The notes or marks of a true Church may be considered to be truely such without respect to saving grace ; therefore the Church her selfe .

None will venture upon the consequence , for if those very things ( viz. the notes ) whereby alone , we take to our selves a consideration of the Churches being and truth cannot be affirmed to have any dependance upon saving grace , then , certainly , the Church may be considered to be truely such without respect to saving grace .

The Antecedent appears by an easie induction of the notes and marks of a true Church .

They are either essential or accidental ; it is generally agreed , Professio verae fidei est maxime essentialis ecclesiae nota . Med. p. 171. that the essential note of the Church is profession of the true faith , which , as Amesius saith , is maximè essentialis , in the highest manner essential to the Church . Now the nature of an essential mark , as the Schooles teach , is certo demonstrare infallibly to demonstrate the essence of that thing , of which it is a mark , therefore , profession of the true faith , doth thus certainly & infallibly demonstrate the essence and nature of the true Church ; but now profession of the true faith may be truely considered , without respect to saving grace ; for the true faith may be professed by a Cain , a Judas , a Simon Magus , a Demas , and those that have no share at all in saving grace , and that truely to , as none , I think , will venture to question .

But this profession of the true faith ( I humbly conceive , if we speak exactly ) as it is a mark of the true Church , must be taken ecclesiastically and not personally ; for there may be a private personal owning and profession of the faith , where there is no formal , proper and exact Church ; and there , we cannot affirme profession of the faith an essential note of the true Church ; personal profession , I grant is a certaine mark of a member of the Church ( i. e. ) universal , and ecclesiastical profession of the Church it self .

This ecclesiastical profession ( I conceive ) consists in attendance upon the Ordinance of divine worship , and is rather a real , then a vocal profession ; for the end of the visible Church , being properly the worship of God , the note thereof is properly , that which renders it serviceable to its end , which is attendance upon those things which are ordained for that end , the Ordinances of divine worship .

I confesse , Amesius intends a profession of faith formally and vocally taken , which he distinguisheth from the solemne preaching Professio ista in coetu aliquo potest antecedere solennem verbi praedicationem , & Sacramentorum administrationem . Med. p. 172. 30. of the Word , and administration of the Sacraments . By which , he either meanes a profession made by all those that are admitted into an instituted Church , which cannot ( I conceive ) be proved from Scripture , to be a necessary duty , much lesse an essential mark of the true Church , and is not very consonant with reason , seeing if this be maximè essentialis nota , the Church may possibly , through want of occasion of admitting , be many years without such an essential note , the nature of which , if I mistake not , requires that it be more usual ; Besides , how such a profession can be looked upon , as the profession of the whole , which is of some necessity for its being a mark of the whole ; I know not , it being not made by a publick Minister , but a private member , yea , hardly a member , if the end of his confession be in order to his admission , but however , 't is clearly the profession of the party , and a note onely of his faith and worthinesse of admission , and in any sober sense , can hardly be look'd on , as the profession , much lesse the note , and least of all the essential , the chiefly essential note of the whole Church ; as indeed we never found affirmed before , by any Authentick authour in the Church of Christ , and which , I humbly conceive , is not Ames his sense here ; onely I took this occasion to free him from it , because I fear , these words of his , are made a patron of such a practise .

But if this be not the profession of faith , which Amesius affirmeth to be the note of the Church ; it must needs be the set and solemn declaration of the faith , by the mouth of the Church , to wit , the Minister , which was wont to be done ( as he requireth ) before the Sermon .

But this , I humbly conceive is not to be distinguished from the Word and Sacraments , as it is maxime ●ssentialis ecclesiae nota , according to Scripture , reason , or the judgement of most , if not all that have anciently written upon this subject , is not the same faith professed by the Minister in preaching , and the people in hearing , and by both , in participating in the Sacraments or seales thereof , which is read in the Creed ? and are not these actions , as visible , and as essential to the Church , as the reading and hearing of the Creed ? or dare any say that where there is a constant and diligent attendance on the preaching of the true doctrine , and lawful administration of prayers and Sacraments , that there we cannot discerne a true Church without a solemne declaring , of the faith , in a set Creed ? and most of our Churches in England , that have at present ( I know not for what cause ) laid aside that practice , are therefore , not visible true Churches ?

Though I highly approve of such a solemn declaration of the faith ( if possible in the same sound forme of words , to be universally made ) yet I humbly conceive , that this is but a prudential humane Ordinance , and therefore not so necessary or so neer the essence , or so essential a mark of the Church , as sound doctrine and pure Sacraments , both which are undoubtedly of immediate divine institution , and without which the Church cannot exist .

Which thing Trelcatius doth thus most accurately and fully open the proper and essential note of the visible Church , which flows immediately from the very forme of it , is but one , viz. the Nota propria & essentialis ecclesiae visibilis proximeque fluens ex forma illius unica est ; veritas scilicet verbi Dei , Revelati ac communicati ; cui veritas Sacramentorum tanquam connexum inseperabile conjuncta est . — Utriusque enim veritas ita proprium & essentiale est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ecclesiae , ut veritas haec & ecclesia convertantur . Instit. Theol. p. 224. truth of the Word of God revealed and communicated , to which the truth of the Sacraments is inseparably joyned , for which he quotes , Heb. 4. 12. John 10. 27. Matth. 28. 10. Rom. 4. 11. for as he addes the truth of both is such a proper and essential mark of the Church , that this truth [ of both Word and Sacraments ] and the Church , are convertible .

But of this I shall have more occasion in the next Chapter ; therefore I have onely this to do here , namely , to set this profession of the faith before you , to consider whether it doth necessarily suppose saving grace , or not , in any of these senses . 1. May not personal vocal profession be made without saving We are to acknowledge a Church of Christ more or lesse corrupt according to the greater or lesse abuse of Gods Word and worship . Bp. Usher . p. 39. his sum of Rel. grace ? and the truth be professed , as well as beleeved , where saving grace is wanting ? 2. May not ecclesiastical profession , whether more formally by a solemn Creed read , and silently consented unto by the people , be also done , and considered without any respect to saving grace in the declarer or consenters . 3. Or that other real profession consisting in attendance upon the Ordinances of God , be considered to have truth for its object both in Word and Sacraments , and yet without respect to saving graces ?

Againe , the accidental notes of the Church , are also generally acknowledged to be of two sorts , inseparable or proper , and separable or common .

The separable and proper notes of a true Church are said to be the pure preaching of the Word , and the lawful administration of the Sacraments , which are but the meanes or actions of conveyance and application of the foresaid truth of both , unto the Church , and so near unto the profession thereof , which was said before to be the essential mark of the Church , that I have already reduced it thither , and need not repeat it here againe .

The separable notes of the Church , whatsoever they be , cannot conclude any thing against me ; because they are such , I meane , separable , and therefore not necessary in our consideration of the being of the Church .

However , that we leave not them onely untoucht , they are usually reduced unto two heads . 1. Ecclesiastical power . 2. And holiness of life .

Ecclesiastical power hath three branches , the power of Ministry , the power of Order , the power of Discipline ; all which may easily be considered without the least respect to saving grace . 1. Judas may truely exercise his Ministry . And , 2. Outward Order may be fix'd and observed . And , 3. Discipline may be erected and dispensed without any necessary supposition of saving grace , either in the parties so dispensing , or in the objects ( openly scandalous ) on which the Discipline is dispensed ; as hath beene touched before , and will be more fully handled hereafter .

I confesse , holiness of life cometh neerest , to shew its respect to saving grace ; but this also shewes as much respect to my cause ; as easily appeares by this [ concluding ] argument .

If holiness of life be separable from a true Church , then saving grace is separable from a true Church , for if a holy life doth not alwayes suppose saving , yet saving grace doth not always produce a holy life .

But , it is still confessed , by those which write most accurately on the Church , that holinesse of life is a separable accidental note , which is onely necessary to the order and welfare of the Church , and not to the being or truth thereof .

Now , if saving grace be separable from a true Church , then it may be considered to be truely such , without respect thereunto .

The summe of the general Argument from the causes is this .

The Summe of the Argument from the causes in general . All the causes of the visible Church may really exist without the work of saving grace , viz. The efficient , as Authour , God Head , Christ . The end of the Glory of God on earth , before men . Worship . The matter , whether it be Professors of the faith . The outwardly called . Outward worshippers . The form whether it be Constituting . Distinguishing . he forme constituting , whether it be Faith . Calling . Society or community . The form distinguishing , whether it be Essential Profession of the faith , or truth of word & Sacraments . ccidental inseperable Pure preaching of the word , and administration of Sacraments .

Therefore the visible Church may be considered to be truely a Church of Christ , without respect to saving grace .

CHAP. XII . The Argument from the definition of the visible Church , first from its special quality .

HAving done with the causes , we proceed to the definition , whence we thus argue .

The definition of the visible Church doth not suppose saving 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 grace , therefore the definition , the visible Church it self , may be considered to be truely such , without respect to saving grace , for the definition of a thing , is but that whereby the nature of that thing is declared or explicated , and is plainly convertible with the thing defined .

Now whether the definition of the visible Church be inclusive of saving grace , or not ; may appear , First , from the parts thereof severally considered . And , Secondly , by a view of such definitions of the Church , as are already given us by approved Authours .

1. The parts are three . 1. The special quality of the visible Church . 2. Or the special work and employment thereof . Or , lastly , the state and condition wherein the Church so qualified is rendred capable of that employment .

First , let us look upon the special quality of the visible Church , which may be conceived to be either the faith , calling , or profession thereof Whence by some the visible Church is , in short , defined to be , a company or society of Beleevers ; or a company of men called by external vocation , or a company professing the Christian and true Religion ; where the weight and emphasis rests upon the faithful , or the called , or professors of the true Religion .

My businesse is not to defend or to except against any of these , either in their truth or fulness , but to propose , whether these and the like have any necessary dependance upon saving grace ; which to affirme , I think , is not without evident danger .

Here are two things rest upon me , 1. That external calling , profession of the true religion , and faith have no necessary dependance upon saving grace . 2. That these are true and real in their kinde as to visible membership , when not saving .

1. For external calling ; the very sound and notion thereof , Efficacitas vocationis , duplex una salutaris electorum proprio : altera non salutaris ad vocatos communiter spectans . Inst. Theol. p. 114. sufficiently proves its independency upon saving grace , and that as distinguished from the inward and saving calling , it is true and real in its kinde , and indeed effectual , as Trelcatius notes , I suppose is sufficiently argued before .

2. Neither can any doubt but that profession of the true and Christian religion is also generally done , without saving grace ; and for its being yet a true and real profession , when not saving , this depends upon the truth of the faith , by which , or rather from which , this profession is made , and which is next to be weighed .

3. Therefore whereas the external calling , and the profession of the faith , have both been largely handled before , and this common faith hath been often touched upon ; as againe , will be frequent occasion of hereafter ; I shall , now once for all , humbly endeavour to prove , that there is a faith in the members of the uisible Church , which is true and real in its kind , though not saving .

Arg. 1. This appears , First , from the authority . Secondly , from the reason of Scripture . 1. From Scripture-authority , thus .

1. The Scripture intimates , that all that are not Heathen are Beleevers , 1 Cor. 7 14. as even all affirme , that interpret the place against the Anabaptist ; for indeed , the question was not , Existimant reformati , quod soedcralis quaedam fanctitas qua jus habent illi qui hoc modo sancti sunt , ad media salutis & Sacramentum Baptismi , & qua ab Ethnicis , Turcis , similibusque al iis infidelibus seperantur , 1 Cor. 7. 14 Toti Nationi seu populo comunicetur , cui Deus tabulas sui soederis ita imper. tit easdem suscipiant , & profiteantur , quos ad statum visibilis ecclesiae suae vocat & ducit , Rom. 11. 16 , 17 , 18 , 19 , 20. Blakes Seals , p. 118. out of Apol. touching continuance with such as were wicked , if professing religion , but such as were Heathens , ( i. e. ) out of the Church ; therefore Heathen and Infidel , or no Church-member and unbeliever , are synonimous ; Let him be to thee as a Heathen , Mat. 18. is worse than an Infidel , 1 Tit. 5. 8.

But now there are may persons within the Church , who though they are without saving grace may not be termed Heathens . 1. The scandal of persons within may declare they have no saving grace , yet the punishment at last to be inflicted on such , is but to put them into the state of an Heathen , or to deal with them as with a Heathen or a Publican ; therefore doubtless they were not Heathen before .

2. In the place before cited , a wicked Church-member is compared to an Infidel , or an Unbeleever ( worse then an Infidel ; because he professeth and owneth the faith with his mouth which he denies and wounds by his ungodly life ; ) and he that is compared to an infidel ; is thereby concluded to be no infidel ; for a comparison must needs be betwixt two ; for it is as it were a comparison , or a comparing things one with another ; and he that is no Infidel or unbeleever , must needs be granted to be a beleever , or will be enforced from 2 Cor. 6. 15. What part hath the Beleever , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with an infidel , or one without the Church .

3. Of which , the Scripture giveth us , a cleare instance in Simon Magus ; it first affirmeth that he believed , and then witnesseth , that he notwithstanding was in the gall of bitternesse , They have indeed a true faith in their kinde , but not the justifying faith of the Elect. Boultons deceit . p. 73. and bond of iniquity , and consequently in a state of wickedness .

4. And lastly , the Scripture is most plaine , Luke 8. 13. in our Saviours interpretation of the stony ground ; which for a while beleeve , but in the time of temptation fall away ( i. e. from that state of faith wherein they stood a while ; ) our Saviour doth not say by their falling away it appears , they did not beleeve Upon this Luk 2. 13. Master Perkins notes three things , 1. Their faith , they are said to beleeve for a season . 2. The fruits of that faith , they received the Word with joy . 3. Their unsoundnesse in the time of temptation , they fell away . Mark ( saith he ) here is a true faith , yet not saving faith . Epist. before his declarat . of a mans estate . at all , or shew themselves to be what indeed they were before , viz. Infidels , but he affirmeth they did beleeve . 2. Again , that this was a real faith , for he saith they fell away from it ; they could not fall away from that which was not . Lastly , in the time of temptation , implying , that before that time they might be truely said to stand in the ; else the blast of temptation could not have thrown them down ; as also those that made shipwrack of faith , are supposed , 1. To have had the faith , else they could not have lost it . 2. To have had no saving faith , for then they would not have made shipwrack of it .

2. In the reason of the Scripture , it is also plaine , that there is a true faith which yet is not saving ; whether we consider it in a relative , or in a qualitative sense .

1. There is a relative or ( if any had rather ) a federal faith as well as holinesse ; allowed by all but Anabaptists upon the account of our parents Church-membership .

Obj. If any should reply that this faith is in the parent , and not in the childe .

Answ. I must have leave to deny it ; an account of which I shall give more largely hereafter , in briefe here , thus .

1. The faith that is in the parent is a personal , habitual , or qualitative faith , this faith that relates to the childe is foederal .

2. The childe is as truely the subject of this faith , which he hath by relation to his father , by grace , as of filiation or son-ship , which he hath also by relation from his father by nature .

3. Yea , this faith is more firmely seated in the childe , then his One sort of real holines consists in a bare relation of the people of God and depends wholly upon birth within the pale of the Church , and the parents embracing the covenant . Blak . Scals p. 150. out of Camero . filiation ; for this dieth with the parent that doth not ; which shews that the childe hath its faith as well be relation to the Church and Covenant , in which , and indeed , God himself , to whom he is borne , as to his earthly parent .

4. Therefore the children are said to be holy themselves , as well as their parents , 1 Cor. 7. 14. that is federally ; and that which is a reason of this foederal holinesse is equally a reason of their foederal faith .

5. Indeed , nor we , nor our children have any right in Abrahams Covenant , but as we , and they are Abrahams children ; he is the great root , and we and ours branches upon him ; now none are Abrahams children , but beleevers ; he is the father of the faithful , therefore our children , being children of Abraham , are beleevers , as we are .

6. Therefore children may be known ( as Christ himself intimates ) to believe in his Name , i. e. by their being born within the Church , Mat. 18. 6 , 7. or else they could not be received , or offended as such , as Christ supposeth .

7. Lastly , none but an Anabaptist will deny our children to be both of the Church , and the subject of their own Church-membership , and therefore to be sealed such in themselves , and not onely in their parent , by baptisme , and consequently , the Camero distinguisheth of real holinesse one sort consists in the bare relation of the person , &c. as Mr. Blake notes , Seals 150 subjects of their own faith ; seeing baptism is also a seal of the righteousness of faith .

2. Neither , let any reply , that this is not a real , because it is a relatiue faith ; for even , therefore , it is real ( real being opposed here , to that which is either false , or not at all , and not unto relative ) is not a childe , a son really , because relatively ? 2. That must needs be real in it self , which hath real effects ; but this relative faith hath real effects ; hereby we are borne to God , and Tametsi relatio est Ens debilis entitatis , tamen est magnae efficaciae . in the Covenant , hereby we have a right to baptisme , and all other Ordinances , so far as we are capable of them ; being members of the visible Church and body of Christ , and all these really and truely so .

3. Now , that this foederal faith , differs from that which justifieth The Church in dispensing , looketh into visibility of interest in the Covenant to guide her ; nor is the saving interest of the persons her rule &c. Cobbet cited by Blake Seals p. 124. and saveth , ( which is , necessarily , a quality of the person so justified , or saved ) or , at least , that we need not respect the saving grace of the childe ; whom , upon this foederal and relative consideration , we are about to receive and admit to Baptisme , I think , none but an Anabaptist will stick to question .

2. Habitual or qualitative faith , may be considered also to be a true faith , when not saving , both as it is an historical , and as it is a temporary faith , as Divines distinguish .

Both which , viz. the historical and temporary faith are distinguished from justifying and saving faith generally , by most Protestant Assensus ille generalis quem poutisicii fidem statuunt , non est fides ( i. e. justificans ) quia ipsis fatentibus , potest esse sine ulla vita Am. Med. p 8 Virtutis activae quantitas , ex quantitatis effectu cognosci debet . Trel . Inst. Theol. p. 114 Divines ; yea , those which hold as the Papists generally do , that historical faith doth justifie , even they do yet grant , that there is an historical faith in some degree and acts thereof , that is not saving ; which is most apparent in the other , viz. temporary faith , which is , doubtlesse , a higher degree of faith ( if there be a difference ) and evidently includes a dogmatical faith within it ; ) for this being but temporary cannot be saving .

Now , that both these are real though not saving ; appears by the truth of their effects ; an Historical faith doth generally produce a temporary faith , wherein there is still more or lesse of an Applicative faith , though never so much as a justifying faith .

Sometimetimes this temporary faith sheweth it self by a strong application , bringing its subject truely to answer , though Efficacitas vocationis est interna , cum tanguntur , intellectus & voluntas . Tre. Inst. 114. Ex modo vocandi non ex effectu vocationis . Inst. Theol. but in part , the call of God , which renders him really , though but commonly called ; yet , not outwardly , but in a very deep measure inwardly called ; for as Trelcatius hath most accurately noted , this common calling is termed external , onely with respect to the manner of calling , and not with respect to the effect of the call ; this common call , being as truely , though not so throughly an inward call , as that which is saving ; for it reacheth the minde , and produceth its change truely there , by bringing it to see danger and vanitie in the wayes of sinne ; and to judge the wayes of grace and holinesse better and safer ; it toucheth and turneth the will also , to perfer and choose , and accordingly to apply it self to the true Religion ; it unlocks , interrupts and partially awakens the deepest part , and secretest closet of the soul , the conscience ; by convincing it of sinne , and the wrath and terrours of the Lord accompanying sin ; by perswading it , of a necessity of repentance unto life , of beleeving to the saving of the soul , of mortification of sinne , and of becoming a new creature ; by letting in the flashes of hell for duties omitted , and evils practiced and allowed , against light and truth imprisoned ; this makes a change and disturbance in the passions ; quencheth love to the world , breaketh , or at least disorders and shakes the quiet hope , joy , and delight in sinne , &c. and on the other side draweth it into a good compliance with better ways makes it to attend on the word gladly , to receive it with joy , to yeeld some outward conformity to the will of God , and even to taste of the powers of the world to come ; and not onely to deserve the title of beleever , but even of one sanctified with the blood of the Covenant , and yet all the while but such as is but for a while , and therefore not justifying or saving faith , as sadly appears , Heb. 6. and Heb. 10. Therefore is but deservedly stiled by Matthew and Mark , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , temporary .

Object . I cannot foresee what can possibly interrupt us by way of objection here , unlesse it be said that real faith is taken aequivocè , and though an historical and temporary faith are real in their kinde , yet is not these but a justifying and saving faith , which is to be understood in the definition , when the Church is defined societ as fidelium .

Answ. But , even this was prevented ; for though Ames doth evidently mean a faith which justifieth or saveth , yet it hath appeared the Scripture doth not , in the former instances ; wherein , persons that are evidently denied to have this justifying saving faith , are yet as evidently allowed , to have real faith , and that , such as interests in visible Church-membership .

1. None , according to Scripture , are denyed to be members of the Church but infidels ; but neither temporary beleevers , nor foederal as before , can ever from the Scripture be proved , either to be infidels or savingly beleevers .

2. Foederal faith is not justifying , or ( in Wallaeus his word ) doth not justifie the childe , yet this entitles the childe to visible Church membership ; and by this , to wit , foederal faith , all that are borne in the Church are entitled and stand possessed of the said membership ; and this is the very state and case of most of the people of God in England , and that which answereth our own case , might give satisfaction without further enquiry .

3. Yet , if not a dogmatical faith , a faith lesse then justifying , or a temporary faith , or a common faith ( which so farre draweth the person beleeving , and to own and apply himself ( by desire of , and submission unto Baptisme ) to the true Religion , though it work not so deep as was before explained ) is sufficient to admit an adult heathen ( as more largely anon ) into communion with the Church ; as easily appears in Simon , who had no more ; in the Eunuch who professed no more ; and in the stony ground , which hereby stood in a due possession of this communion , till in the time of temptation it fell away .

CHAP. XIII . Touching Communion in the Ordinances of God , and the place it hath , in the definition of the Church .

WE now proceeed to the second great specialty observable , in the definitions of the visible Church ; taken from its chief office and employment , viz. communion in the Ordinances and worship of God .

Here , though I do not altogether exclude the qualifications spoken to , yet , I shall humbly offer whether , communion in the worship and Ordinances of God be not fitter to define the visible Church by , then the former qualifications thereof .

Cons. 1. Such as lay most weight upon the former qualifications of faith , calling , and profession ; in their definitions of the visible Church do , yet ever adde , more then a touch of this holy exercise and communion of it , to the perfecting of their said definitions , as will appeare expresly anon . Amesius himself adds unto his societas fidelium ad communionem sanctorum constanter inter se Med. p. 168. exercendum .

Cons. 2. These qualifications seeme fitter to define the Church as invisible by seeing they also are invisible ; indeed Ames defineth the Church to be coetus vocatorum , but he evidently intends Vid. Med. cap. 31. 7. p. 162 the mystical or invisible Church ; it is a most usual thing for Divines to define the mystical ( by which they intend the Church of the saved ) after this manner , viz , by some occult ( invisible ) quality of faith , love , calling , or the like ; whereas the defining of the Church from its outward acts and exercises in the worship of God , is ( without some shew of exactnesse ) to define the Church as visible , from something visible .

Cons. 3. If the visible Church should take its definition , rather from the said qualifications , then from its communion in Ordinances , then would the Church be rather known from the evidence of these qualifications , then from its communion in Ordinances ; for that which flows most immediately from the essence of a thing into our apprehension and knowledge , cannot but be reckoned the most essential , and therfore , the best mark of that thing .

But the Church , on the contrary , hath been ever better knowne and distinguished by the Ordinances wherein it communicates , then from any personal qualities whatsoever .

1. Therefore , the truth of the Ordinances , and the truth of the faith which is professed , hath been ever respected and looked upon , as an essential mark , and indeed the onely essential mark of the true visible Church , while personal qualities have beene ever reckoned among the seperable adjuncts thereof .

2. Indeed purity of life , and evidences of saving grace , I humbly conceive , are rather the purity of single members , but the purity of Ordinances , the purity of the Church as such ; so that the purer the Ordinances , the purer the Church , &c. contra .

As even all our Divines , do argue upon the Marks of the Church against the Papist ; and as is most punctually and fully asserted by the Irish confession ( Artic. 58. ) But particular and visible Churches ; of those that make a profession of the faith , and live under the outward meanes of salvation ) be many in number wherein the more or lesse sincerely , according to Christs institution the Word of God is taught ( not practiced ) and the Sacraments are administred ( not received ) and the authority of the keys is used ( not obeyed ) the more or lesse pure are such Churches to be accounted .

Cons. 4. The Church is rather and better distinguished from O holy Socrates O holy Plato ; O devilish Christian ; O wicked Protestant . Woods Serm. p. 49 its opposite , viz. the world by its fellowship in Ordinances then by the evidence of inward qualities or saving grace any other way ; therefore its definition should rather be taken from thence .

1. Many Christians are not so civil as some Heathens , and many Heathens are not so profane as some Christians ; yet no Heathens do attend the Ordinances of God , as Christians do in their solemn assemblies .

2. As Heathens ( taken in a large sense for all infidels ) do openly oppose the true religion ; so Christians do more openly own and maintain the same in these their solemne meetings , and ( properly , publick ) assembles ; particular persons stand in most direct opposition to infidels , not by their own private calling , faith or profession , but by their relation to these bodies and Assembles of Gods people , and the communion thereof in the worship of God in publick .

3. Therefore therein , also the Church is most exposed to the malice of those that seek her life , and thirst to destroy her very being in the world , not so much in her righteousnesse towards men , or in her private enjoying , or separate professing the faith of Christ , as in her publick and valiant owning and serving her Lord in the wayes and Ordinances of divine worship , as it were to the worlds , and the God of the worlds , defiance ; for fear of whom they flinched ( Heb. 10. ) and forsock the assembling of themselves together , with the Church .

Cons. 5. This further appears if we well consider the onely way , that God himself hath generally , if not ever , taken , directly and judicially to un-church a people ; namely , by removing his Ordinances , and not his graces , their faith , calling or profession from them ; Look over all the books and works of God ; and see whether this can be questioned ; the very people that murthered Christ , yet to them belongs the promise , Acts 2. and they are the seed of the Covenant , chap. 3. and so continue , notwithstanding this height of all impiety untill the Ministry and Ordinances are turned from them to the Gentiles , Acts ult. 't is granted that such desperate wickednesse doth not onely deserve , that God should spew a people out , but also it doth violently provoke him to it ; yea , it is threatned with it , Rev. 3. 16. Yet observe , they are to be spewed out of his mouth , his word is to be removed from them ; for how did those Asian Churches cease to be so , but by the Lords performance of that other threatning in order unto this , viz. removing his Candlestick out of their place , Revel. 2. 5.

Cons. 6. Yea , a people , have no other way to unchurch themselves , but by their voluntary breaking of their communion in the Ordinances of God , by heresie , poysoning them , and thus making them die , and cease to be Gods Ordinances ; or schisme , directly rejecting them , or by the perfection of both , in a total Apostasie .

But though wickednesse did ever unchurch a people demeritoriè , it never yet did unchurch a people formaliter vel effectivè , as will appear more anone .

Yea , though Heresie be indeed a renouncing the faith and schisme , a renouncing the profession of the faith , yet at present , I conceive , that heresie doth properly and strictly unchurch , as it denieth the faith , not , as it is the faith of Christ , but as it is , the foundation of this communion in the Word and Sacraments ; Being built upon the foundation of the Prophets and Apostles . and accordingly schisme doth stictly unchurch , as it breaks off this communion , and not as it ceaseth the profession of the faith .

Therefore breaking off from this communion , is most exactly and properly termed , schisme , or a renting of the Church , and ungodlinesse of heart or life , and indeed a ceasing to professe the faith , as such , is not so properly or stictly schysme .

Cons. 7. These qualifications , faith , holinesse , calling , and profession , may all be found where there is no instituted or formed Church and ( consequently , to our congregational brethrens principles , who as Master Cotton in the name of his brethren , phraseth it , say , that the universal visible Church is a Chimaera ) where there is no formed visible Church ; wherein Ames is so expresse , Fideles non constituant ecclesiam particularem , nisi speciali Med. p. 167. vinculo inter se conjungantur ; which onely renders them capable of this communion ; the Jewish Church being dissolved ; the Elect , that were saved , were not of themselves a formed instituted Church , but must therefore be added to the Gentile-Churches , i. e. Congregations .

Therefore these personal qualifications , are not so fitted to the definition of the visible Church , as communion in the Ordinances of God ; for wheresoever this is fixed and settled , there is undoubtedly a true visible Church , this communion supposeth the called , beleevers , professors on the one side , and the officers or dispensers of the Ordinances on the other side , and plainly expresseth or signifieth to us , the essence or truth of the visible Church , by the formal actions of it .

Now , that I may yet , be more free from exception , and more truely understood , I shall here recollect , and subjoyne what hath beene already in a scattered way hinted , about these two great considerable in a few brief concessions and propositions .

Prop. 1. I grant , that these personal qualifications are necessarily supposed in this communion in Ordinances , in the senses before given of them ; the persons thus communicating , are such as are called thereunto ; such as professe the faith therein , and such as are presumed to beleeve what they thus professe , or at least not to deny or renounce it .

Prop. 2. These qualifications are therefore necessary conditions of Church members , or of such particular persons as assemble themselves with the Church in this worship of God , or as Ames most Med. p. 163 accurately , forma vocatorum , the forme of the called , not of the Church .

Prop. 3. Therefore these qualifications are rather to be reduced to the matter of the Church , then to the forme .

Prop. 4. I grant , therefore , that they fitly serve to expresse the qualification of the matter of the Church , in the definition thereof , as I conceive Amesius and others mean , whose definitions of the visible Church , are usually begun thus ; a company of beleevers , &c. or of the called , &c. or of such as profess the faith , or the true Religion .

Prop. 5. Yet , I humbly conceive , the maine distingushing part of the definition of the visible Church , lieth in the communion of Ordinances , for the reasons above specified ; this , being , as was said , the formal action of it , immediately springing from its forme and essence , viz. society or community which is the next great particular in the definition of the Church and now at hand to be considered .

Onely , by the way , let this be concluded with the easie notice that my designe is yet going on ; seeing none can doubt , but if persons void of saving grace , may be truely considered to have faith , calling , and profession , as before , they may much easier also be considered to partake of the outward communion of the Church , in the worship and Ordinances of God ; and therefore , so far , none can hinder the definition of the Church to be applicable therunto without respect to saving grace .

CHAP. XIV . Touching that State of the Church , whereby it is capable of communion in Ordinances , viz. Community .

THe last great particular , that claimeth a place in the definition of the Church , is that proper condition or state thereof , that only renders it capable of the exercise of this employment , comes now to be handled .

This , I presume , will be generally consented unto , to be a company , community , or society ( as it strictly intends communion in the worship of God ) wherein , I humbly conceive , is contained .

1. Many particular persons or men ( in the kinde , not sex , or age . 1. Many , coetus requirit decem . 2. Many men , for other creatures below man , are not capable of making a society , it being a political , and therefore a rational state , and Angels are almost as much above it ; society being a state of discourse , and so most properly belonging to discoursive creatures , viz. men , according to that of the Grammarian , coetus requirit decem homines ; this is supposed in a society . Cod.

2. The union of these men by some kinde of bond or other , whereby they are embodied and made an habitual assembly , a fixed society , this is expressed .

3. Actual communion in the Ordinances of God , this is intended .

Coetus or societas here , is therefore to be taken in a moral or political sense , from corporations or companies of trade . So , 1. 'T is orderly , not tumultuons . 2. 'T is fixed , not occasional . 3. 'T is habitual , not onely actual . 4. It hath officers belonging to an orderly and fix'd society of this nature . 5. Therefore , lastly , 't is a society of Christians governed by the Minister , or Ministers of the Gospel , as we still finde it to be in Scripture .

I shall crave leave to explicate my self herein , a little further , by a few propositions .

Prop. 1. This community is of necessity required in the true or false definition of the visible Church .

Prop. 2. This community doth directly , immediately and formally Foederata ifla conjunctio tantum constituit ecclesiam , quotenus spectat ad communionem sanctorum exercendam . Am. Med 169. intend communion ; Communion is the most natural act , and the very essential efflux of community ; therefore coetus ( a coire ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is truely rendred an Assembly or Congregation .

Prop. 3. Communion , then , hath the next necessity and place , to community , in the definition of the Church , as being the essential property thereof , and its formal evidence ,

Prop. 4. The means of this communion , or its specification is the Ordinances or worship of God , instituted and enjoyned by Christ in the Gospel .

Prop. 5. Would we view all the three special particulars , that lay claime to this definition , at once I humbly conceive . 1. That the qualifications spoken of , viz. faith , calling , &c. taken with Ames in a saving sense , they best serve to define the Church invisible . 2. Communion in Ordinances best serve to define the universal visible . 3. And this community or proper society best serves to define the particular instituted visible Church , which is the Church which we finde most frequently defined by Authors ; not but that they may all have their place in the definition of the particular Church , but I think thus they may all have the chiefest and most necessary place in the definition of the Church .

Prop. 6. We then may hence note three degrees of necessity in these three great parts of the definition of the Church .

1. The Church cannot be without the qualifications specified , yet they may be , where the Church ( viz. a particular Neque tamen sufficit , subitanea aliqua conjunctio , & sanctae communionis exercitium ad ecclesiam constituendam ; nisi etiam constantia illa accedat quoad intentionem saltem , &c. Am. Med , p. 170 instituted Church ) is not , viz. in the called or beleevers scattered .

2. Actual communion constantly attended on , cannot be where the Church is not , yet the Church may be where there is no actual communion ; the Church is really , when it doth not meet or assemble together ; this is more necessary then the formes .

3. Communion or society referring to this communion , can neither be where the Church is not , neither can the Church be where this is not ; therefore , this is necessary , even with the highest degree of necessity , for a right defining a particular visible Church which further appeareth thus .

1. Because ( as before ) we conceive , the very forme of the Definitio propriè dicta vel essen●ialis est physica quae datur per Meteriam & formam vel metaphysica , que datur per genus & differentiam . Church to consist in coetu , in society or community , it being an aggregative body ; but I still intend such a community as relates to communion in the worship of God ; now desinitions being onely to explicate the essence of a thing , and the forme being neerest to the essence , and , as Aristotle saith , the very quid and essence it self , definitions are best , when taken from the forme .

2. Definitions are fittest to be taken from hence , because the qualifications mentioned are supposed in the persons of this society and this community doth essentially con-note the communion in Ordinances , in the habit or first act of it ; when the second act , or actual communion is unavoidably suspended , by intrinsick or extrinsick necessity thereof .

3. These qualifications may be where there is no Church , and a Church may be where there is no actual communion , at present , The action being ended the Assembly is dissolved , and is no longer in being ; whereas the Church which was assembled doth no lesse continue afterward then before . Hook. eccles pol. 89 ▪ and therefore , neither of these are so fit to define the Church withal , as community ; that was now observed , to be convertible with the Church .

4. The Names of the Church do generally intimate this community , for its most usual and proper name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Scharpius acquaints us that it is from convocando ; and that among the Athenians it signified a company called together voce praeconis to hear the sentence of the Senate , which Assembly the Latines called concio , and this , saith he , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , transferred to a holy use ; we see here one actual Congregation of the people , and this called ecclesia from their being convocated , and this usual actual convocation , must needs suppose a community , by which they were held , in a constant

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a convocando & apud Athenienses significabat coetume reliqua Turba , voce praeconis ad audiendum Senatus sententiam convocdtum , qui coetus latinis concio dicitur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad res sac as traducitur . Nempe ad significandum sanctum coetum voce praeconien verbi vocatorum ad oracirla divina audienda , Joh. Scharp . Carsus Theol.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 G●aecis celebre & usitatura , significans proprie coetus , hominum a suis sedibus in alium convocatorum ad aliquid audiendum . Poly. Anth. p. 969. Vid Bul. dec. p 135.

preparation for these summons ; but he proceeds to tell us what it is in a holy sense , viz. an holy Assembly of persons called together by the voice of the Preachers of the Word , to hear the Divine Oracles . Langus also teacheth , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 among the Greeks , signifying properly a company of men called together from their own seats into some other place , ad audiendum , to hear something ; whence the occasion being frequent and solemn , the company became a society , or an habitual company constantly attending in one place upon Gods worship , which is properly a Church of God , therefore , in Latine , 't is called Congregatio , haply from the Hebrew Katial , Congregavit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

It s metaphorical names import no lesse ; 't is called a Body , a House , a Family , a City , a Flock , a Kingdom ; all which connote union , and such , as directly intends communion and fellowship .

5 The Church is therefore called a Way . I persecuted , saith Paul , this way unto the death , Acts 22. v. 4. which is a figure pointing at the persons that usually walked together in Visibilis ecclesia est coetus eorum qui per verbum externum Sacramentorum ac disciplinae ecclesiastice usum in unum externum corpus coalescunt . disp. 40 Thes. 32 Est unitas ecclesiae quae late patet in Sacram. omnium societate & communione . His Vind. p. 9 Visibilis ecclesia est coetus communiter vocatorum , tum electorum tum reproborum p. 194. Arnob. p. 156. upon the 19. Art . allowed by the former Church of England . one way of worship ; and evidently intimateth that the persons that thus walked together , were a fix'd community or society .

6. Some that define the Church , leave out the foresaid personal qualifications , so do the Leiden Professours , the visible Church , say they , is a company of persons that by the external word , the use of the Sacraments and discipline are united into one outward body . And Augustine , 't is the unity of the Church which lieth broad in the society and community of all the Sacraments .

Some againe , that define the Church do not expresse it communion in Ordinances ; so Mr. Hudson , the visible Church , saith he , is a company of people called or separated by God from Idols to the true Religion , and yeelding professed subjection to that call ; and more plainly Wollebius , the visible Church is a company of persons commonly called , as well Elect as reprobate .

But no Authour that I have yet met withal , did ever define the Church , without specifying and expressing this society or community one way or other . Apollonius begins his definition with societas , the Leiden Professors with coetus : So , Wallebius , Trelcatius , Ames , and Augustine with unitas ; of English men , Bradshaw saith the Churches of Christ are holy assemblies : Dayrel saith a particular visible Church is a company , &c. so Hudson , the visible Church is a company , &c. And Arnobius upon the 19 Arti a Congregation of faithful people .

Therefore it is likely that the unity or society of the Church , deserveth the first and the highest place in the definition thereof .

Lastly , therefore I shall conclude my selfe in those expresse Fideles non constituunt ecclesiam particularem , quamvis simul plures in codem loco conveniant aut vivant , nisi speciali vinculo inter se conjugantur . Med. p. 169. Vinculum hoc est foedus &c. Ibid. words of Amesius ; that neither the faithful , or many faithful , or many faithful meeting together , or living in one place , do thereby constitute a particular Church , without they be further joyned together by some special bond among themselvs ; and I shall not fear to adde , with him , that this bond is a Covenant ; and that this covenant ought to be such , as he there defineth it , viz. that whereby the faithful oblige themselves particularly to performe all those duties both towards God , and mutually towards each other , which respect the Condition and Edification of the Church .

Yet give me leave to explain my self in a few particulars touching this bond or Covenant , and I shall hasten to the conclusion of this last particular .

1. I grant , this bond or covenant may be lawfully expressed , at the first constitution of a particular Church , because it rationally agreeth with the nature of such a society .

2. I further grant that the expresse bond , being a prudential thing , may be so much the neerer to necessity , by how much the more prudence dictates it , to be of use , and discovers more evident occasion thereof accidentally occurring at the constitution of such a Church .

3. Yet I must interpose against the necessity thereof in its own nature , because we finde not any such command in Scripture , nor any such practice in the primitive Churches .

4. Neither may the want , much lesse the absence thereof , by any means , be hence interpreted , to the questioning of the truth of such Churches , as have the Word and Sacraments purely , or but truly administred , and constantly attended upon ; for who can deny but that these are infallible marks , yea essential notes of a true Church ? besides , it is apparent even thereby that there is an implicit bond or covenant , wherein to such a people , are not onely taken with God , but , mutuo inter se , mutually with one another ( seeing as the prophet queries , how can two walk together , unlesse they be agreed ; ) which two of the most eminent , Dr. Ames and Mr. Hooker . as well as moderate , Congregational men , have under their hands acknowledged , to be all that 's necessary to the truth of a visible Church in this respect .

5. Therefore , we must , with them conclude , that the form consisteth not in a Covenant , as expressed ; for then where that was wanting , the Church could not exist ; but as a Covenant or mutual bond , so far as it is necessarily supposed in the nature of such a society , or community .

6. Although I have before granted , that either an expresse or implicite covenanting to performe the duties of Church members , is a necessary duty , binding all that are admitted into such a relation ; Yet I must still deny it to be of such absolute necessity , as that the non-real and actual intention in a particular person so to covenant and oblige himselfe should exclude the reality of his visible Church-membership ; provided , his desire to be admitted , be real and sincere .

The reality of his desire of admission , is essential to his very admission ; but the reality of his actual purpose to performe all the duties , to which he is obliged by his admission , is onely essential to his safe admission ; the first is necessary for his being , the last for his well-being in this state of the Church membership .

Indeed , he is passively bound by the command of God , as also by his relation to this society of the Church , both actively Persons may be passively bound when they do not actively binde themselves . and actually , to oblige himself unto the said duties : yet , if by reason of the Churches carelesnesse , he is not put upon it ; or by reason of his ignorance of this his duty , or his unwillingnesse to engage , at present , so farre in it ; he shall not thus oblige himself , he is not thereby presently disobliged from his duty , by the nullity of this his Relation , or visible Church membership .

7. This actual obliging himself in truth , to performe all the duties There is a necessary duty , & a necessary condition . of a Church-member , is , therefore a necessary duty , accompanying his admission , but no necessary condition thereof , or without which he cannot be admitted .

And this , I would conceive to be the meaning of Ames his words before noted , viz. the bond , without which , the faithful do not constitute a particular Church , is a Covenant , vel expressum , vel implicitum ; which implicitum , I humbly conceive , must necessarily An implicit Covenant opposed to an expresse and an actual covenanting . An actual conanting is either vocal or mental . We covenant consequentially or vertually what neither expressely nor actually . be opposed both to expressum and to actuale ; and his meaning is , or should be , that neither an expresse , that is , a vocal ; nor yet an actual , whether vocal or mental Covenant , is a condition so necessary , as without which the faithful cannot constitute a Church ; but a conjunction so far foederata , as his phrase is , as is necessary to communion , which doth implicitely , i. e. consequentially , though not expressely and vertually , though not actually , also bind the faithful , i. e. all the members of the Church , particulatim , to the performance of all those duties , which the nature of so holy a society calls them unto .

For , I readily grant , that , though particular persons do not actually , either in their words or thoughts , oblige themselves so largely ; yet , by their very desire of admission into the Church , if admitted , they do by consequence and vertue thereof , oblige themselves unto all those duties that the state , into which they desire to be , and are accordingly admitted , doth necessarily and naturally We binde our selves vertually to more , when we yeeld to be admitted , sometimes ; then we that are admitted think of or intend . put them upon ; so , in conclusion this foedus , as it is extended in Ames his description , is necessary , in intentione passionis , viz. admission , non patientis , the person admitted .

8. Yet at length , we must conclude , that there is very little use of , and consequently , as little reason to dispute about this bond , whether expresse or implicite , in constituted Churches ; seeing , herein , our members are generally admitted in their infancy ; and what shall need to be imposed at years of discretion , cannot , with any shew of reason intend their admission into the Church ; it being rightly , either but in order to their admission to some higher Ordinance ; or , at most their confirmation in that state , and those priviledges , whereinto they are indeed admitted , before , in baptism ; but of this more directly , and therefore more largely hereafter .

However , my maine conclusion passeth still ; for if the persons that are subjects of both this society , and the bond thereof , may be considered ( as before is proved without respect to saving grace ; then , doubtlesse , so may both the society and the bond thereof , touching the first , viz. the society , there is no colour of doubting ; and touching the latter , viz. the Covenant , let Amens himself , whose words haply are the ground of our doubt , be our resolver ; he , first , assures us , that such as onely professe , are members of the visible Church ; and yet , also , here addes , that the visible Church is not constituted without the bond of this Covenant ; so that , if Ames consist with himself , or may be yeelded unto in the case this Covenant may be entred , even by such , as onely professe , i. e. such as have no saving grace , or ( as he in another place ) no inward vertue . Besides , what should possibly hinder , but that such persons as are not endued with saving grace , may yet be obliged to those duties , which are not performable , without that grace which themselves want , by an obligation brought upon themselves by themselves , when they themselves did not intend it , as we have found this to be ; and was the very case of Simon Magus .

CHAP. XV. Of the definition as it may be framed , by the union of the former parts .

HItherto of the parts of the definition of the visible Church , by themselves : proceed we now , to look upon these parts in union , and to state an entire definition therefrom .

Which is most ready to be done , by the closing , or drawing together what hath beene so long considered apart .

The visible Church may thus be said to be Beleevers or persons outwardly called , or professing the true Religion ; ordinarily attending the communion of Ordinances , in coetu , or in a fix'd society ; or if you would put them together thus , a community of persons , that believe with a common faith , or that are called with common calling , or that make a profession of the true Religion , ordinarily meeting and joyning together in the Ordinances of Gods worship ,

For , though communion be neerer to the essence of the visible Church , then personal qualifications ; and community , then communion ; yet , as hath beene still acknowledged , they have all their sit place and use in the definition thereof .

Here , therefore , is the qualification of the matter , viz. common faith , calling , or profession ; here is the forme constituting , the coetus , or community , as it looketh unto communion ; and lastly , here is the formal action , or , if you please , rather the form d●stinguishing this society from all other communion in the Ordinances of God .

Most of the definitions , that our reformed Divines , have given , so far as I can find , do indeed expresse all these three parts thereof . I shall set a few of them down here , and leave the rest to the search and judgement of the learned .

The Leiden Professors define it to be a company of those which Visibilis ecclesia est coetus eorum qui per verbum externum Sacramentorum & disciplinae ecclesiasticae usum in unum corpus colescunt . disp. 40. The. 32 by the external word , and the use of the Sacraments and ecclesiastical discipline are united into one body ; wherein two of the three foresaid parts are very evident ; 't is a company , and such a company as hath the communion of such a body in the Word and Sacraments . I confesse , that the other , viz. the qualification of the subjects of this company , is not by them here specified ; yet their profession is easily implied in their fellowship and communion in Gods Ordinances , and the not mentioning , of the calling , or faith , or profession thereof , onely intimates , as before was noted , that personal qualifications are not so necessary to the visible Church , as this community or communion .

Indeed , they also insert discipline , but seeing that discipline is not necessary to the being of the Church , and is but a separable adjunct of it , it cannot be taken as more necessary , into the definition of the Church .

Ames defineth the Church institute , or visible particular , to be Est societas fidelium speciali vinculo , inter se conjunctorum , ad communionem Sanctorum constanter inter se exercendam , Med. 168. a society of beleevers , joyned together among themselves by a special bond , for their constant exercising the communion of Saints together ; where all the three parts are very visible . 1 Beleever . 2. In society . 3. For communion . I have before confessed , that he intends saving faith , as appears by his next words ; yet I humbly conceive , his meaning is , that all this society ought to be endued with such a faith , and not that they are so indeed , or if not , no members of the visible Church .

For in the same page , he tells us , that it is very probable that there is no particular Church , but it hath some members that do savingly beleeve ; and by his asserting , the greatest probability of some that savingly beleeve , he evidently granteth that others in this Church , yea , and many others ( for they , viz. many others , are directly distinguished to some ) may be without saving faith ; and yet , as he grants in the next Paragraph , be members of the visible Church ; and in that known place against Bellarmine , saith expressely , that it is false , if any say , that we , the reformed Divines , require inward vertues , and therefore not the root of them , saving faith , to render one a member of the visible Church .

Trelcatius saith , the visible Church is a company of men called Ecclesia visibitis definitur coetus hominum vacatione externam , seu praedicatione verbi ad cultum gloriae Dei , Inst. 215 Est societas coramqui veram fidem profitentur ad communionem & societatem ecclesiasticam inter se exercendam . out by external calling , as by the preaching of the word and the communion of the Sacraments , to the worship of the glory of God ; here , also all the parts are manifest . A company . 2. Of men called with external calling . 3. To communion in the worship of God .

But Apollonius seemeth most clear and distinct , whose definition , I had rather fix upon , then any yet named ; 't is , saith he , a society of persons professing the true faith , and exercising ecclesiastical communion and fellowship among themselves ; here is society of professors , for communion ; communion ecclesiastical distinguishing this society from all others ; and profession d●stinguishing this society and communion , to be of the visible , and not of the invisible Church .

There are some of our own countrey-men , that have given very clear definitions of the visible Church in this kinde . Reverend Bradshaw saith the Churches of Christ are holy assemblies , joyning ordinarily and orderly together in the worship of God ; here is an Assembly , the qualification thereof holy ; the communion thereof joyning together in the Worship of God , though , I confesse , I suppose , that he here called these assemblies holy , not with respect to the subjects or the persons that made it up , but to the works and employment about which they were conversant , the holy service and worship of God .

Yet . I confesse , that there is an obscure Authour , whose name is Dayrel , that wrote many yeares agon in the defence of Dayrel of the Church p. 24 like to Hookers . our Churches against the Brownists , whose definition is more exact to my notion of the visible particular Church , then any of A Church as now we are to understand it , ●s a society that ●s a number of persons belonging unto Christian fellowship the place and limits whereof are not certain . eccl pol. p. 88 Lictionary p. 85 the former , a particular visible Church , saith he ▪ is that company , that in a City , Town , or place cohabiting , professe the Christian or true Religion , and do ordinarily meet and joyne together in the exercises of religion . A company , united by co-habitation and profession ; and having communion together ordinarily in religious exercises , the Ordinances of God .

Much like to which Wilson hath defined the universal visible Church ; 't is , saith he , a company of men selected , gathered and called out of the world , by the doctrine of the Gospel , to know and worship the true God in Christ according to his Word .

Or if these be too long , you may take it thus ; the visible Church Ecclesia specialiter , sumitur , pro coetu sacra , scu conventu hominum ad cultum Dei convenientium , Ravanel . de eccl . for which he quotes many Texts . is a society of persons called out of the world to the worship of the true God .

In this last , I am willing to acquiesce , it being short , and yet , I humbly conceive , plaine , clear and full , evidently conteining the whole sense of all the former , and wanting , for ought I can see in no necessary propertie of a perfect definition .

Herein we finde the matter , persons called ; so termed by Christ himself , as peculiar to the visible , distinguished to the invisible , or the Church of the Elect. 2. They are persons called out , so it exactly answers to the most natural and allowed Etymology of the Church . 3. Here are the termes of this motion , a quo , out of the world , ad quem , to the worship of God ; wherein we have its seperation , The end of the Church in the Scripture in the time of the Gospel is to worship God as before , from John 4 and its dedication ; its seperation from the world , its dedication to God and his worship . Wherein also , its distinguishing forme , and end , and office is con-noted , communion in the meanes or Ordinances of this worship of God . 4. 'T is also said to be a society , a fix'd community , that respects this communion , wherein as hath been often said the tò formale , the very constituting form of the Church consisteth .

This definition is also convertible with the thing defined ; it doth not lie broader or narrower , but just adequate and even with it ; for every society thus called out of the world , to the worship of God , is a Church of God , and è contra .

Object . Neither doth it avail to object , that in this definition , there is no mention at all of the constant or ordinary meeting thereof for this worship of God ; as some other definitions have it .

Answ. For we are defining , a visible Church in general , which ought to be such , as agrees with every kinde of visible Church , if I may so speak , both universal and particular ; now this constant ▪ actual meeting together , is rather peculiar to the particular Church , then common therewith , to the Church universal , which hath this actual meeting together , but either in its representative , a general counsel ; or in its parts , particular Churches , whereas a society called out of the world to the worship of God , is general and common , both to the universal and particular Church .

2. Yea , a particular visible Church it self , is such , when it hath not this actual meeting together ; much more , when it hath it not constantly ; from which it haply may accidentally be long suspended , and yet not lose its being ; and therefore not come short of its definition ; the essence of the Church lieth not in act , but in habit ; not in communion , but in community ; as this community * Foeder ata ista conjunctio catenus tantum constituit ecclesiam quatenus spectat ad communionē exercendam , to be exercised . Am. Med. 169 Sanctae communis exercitium ad ecclesiam constituendam sufficit , si constantia illa ac●edit , quoad intentionem tantum , quae statum ad sert corporis , & membrorum in spirituali quadam politia , as with small variation of words is gathered . From Am. Med. 170 parag . 21 looks towards , and alwayes intends this communion , to which it is therefore said to be called out of the world , in the definition .

As a man doth not lose any part of his essence , or cease at all to be a man , when he ceaseth the exercise of his reason , in his sleep , or the like ; because , the essence of his manhood lieth not in the exercise , but in the faculty of reason ; whereby he is fitted , and duely furnished to exercise the same , when occasion is offered , and impediments are removed ; So the Church ceaseth , not to be a Church , when she ceaseth her actual communion in the worship of God , because the essence of the Church , being in society to that end , doth not suppose it , though indeed it strongly intend it , and dispose unto it , as it conteineth a habit therof , or at least an obligation thereunto , upon due seasons .

Yet , though the communion be not actual , but onely habitual ; we may not say the community is onely habitual and not actual ; it would be strange to say , that a man is only an habitual man , because his reasoning is now habitual , and not actual , or a society of such a trade is onely habitually so , when it doth not actually meet and assemble together . The communion therefore is but habitual , but the Church hath its essence and existence , when it doth not meet together .

Therefore , to have put ordinary or orderly meeting together , into the definition of the Church , would have made the definition larger then the definitum sometimes ; so that sometimes the Church must have been no Church , when indeed it is so ; or the definition thereof , must have been no proper definition thereof , but variable , sometimes fit , and sometimes not ; fit when the Church is an actual meeting , and not fit , when she hath adjourned to another time .

Therefore this definition [ a society called out of the world to the worship of the true God ] being fit to expresse the nature , both of the universal and the particular visible Church , and that at all times and states thereof , it may , I think be yeelded , to be a proper definition thereof .

Now to draw up this discourse , I shall onely further intimate , that the definition of the visible Church , may be truely considered to be such , and truely applicable to the visible Church , without any respect to saving grace , as appears to the very first glance of our observation from the definition fix'd upon , viz. that it is a society of men called ●ut of the world to the worship of God ; who will be so ventrous as to question either the fitness of this definition , or its applicablenesse to the visible Church , without respect to saving grace . For ,

1. All the parts that are either essential , or necessary , or fit for this definition of the Church , have appeared before , to be thus truely applicable thereunto , without respect to saving grace , therefore the whole is so likewise .

2. All particular definitions now mentioned ( except one ) are to be truely considered without respect to saving grace ; without any colour of question , much lesse controversie ; and that one , viz of Ames , is nothing against us , seeing Ames his judgement is for us , and himself alloweth such persons a place in the Church , as he will not allow , if we understand him any place in the definition of the Church , as before is noted .

3. Therefore these very Authours take occasion to acquaint us , that the Church , which they thus define , containeth Hypocrites , as well as the Elect , and that , with the joint consent of the reformed Divines ; which , I doubt not , abundantly to make to appear , when we speak upon the head of humane Testimony .

CHAP. XVI . Objections answered , and the true sense of the reformed Divines considered , who say the invisible Church is onely the true Church .

BEfore we passe on to that way of arguing , termed inartificial namely from authority ; we think fit to consider a few objections , which may be called artificial , and leave the other Objections which arise from Scripture , and the judgement of the Church , to be handled ( I think more methodically ) after my arguments thence .

The first , and indeed the onely considerable objection against me is this .

Object . 'T is confest , that there is but one true Church ; 't is also confest , that the invisible Church is one true Church ; but now , the Church invisible cannot be considered to be truely such without respect to saving grace ; therefore , neither the Church visible .

Answ. I answer , that in general this argument is justly exceptible against ; because , before it reacheth the conclusion of my opponent , it evidently concludeth that , which I presume , himself renounceth , viz. that the visible Church is in no respect at all ; either with , or without saving grace , to be truely a Church of Christ ; that this is the first conclusion of the argument is most obvious , from the two first propositions . 1. 'T is said there is but one true . 2. The invisible , is one true Church . What now doth force it self from hence , but therefore the visible is no visible Church ; somewhat a strange conclusion , unknown , I think to all the ages of the Church before us ; and such as imposed upon the providence of God , to have entrusted this whole worship and Ordinances in the hands of a false Church .

2. Hereby also we have a quick dispatch of the present controversie ; for , what need we reach any further after the thing before us , viz. whether the visible Church may be considered to be truely a Church of Christ , without this respect to saving grace , if it be first concluded , that there is no visible Church at all .

3. But , more directly , I answer , by denying at least one of these things ; either , 1. That the one true Church is the Church invisible . Or , 2. That though the one true Church be invisible , yea , and this invisible Church cannot be considered to be truely such without respect to saving grace , yet it followeth not that the visible Church may not be considered to be truely a Church of Christ without respect to saving grace .

1. I might deny ( with fairnesse enough ) that the one true Church , is properly the Church invisible , until my arguments above , for the contrary are answered ; till when , the present objection , can challenge no answer .

2. But here , I shall rather deny the consequence ; and that though I grant the invisible Church to be the onely true Church , and that this cannot be truely considered , as such , without respect to saving grace , yet , the visible Church is a true Church , and may be considered to be truely such without respect to saving grace ; the reason is , because these attributes of visible and invisible , though they are given to the same subject , the Church ; yet in diverse respects ; which appears by this argument , if they are to be taken in the same respect , and visibility be , as none will deny , an inseperable adjunct of the Church ; then there is no invisible Church , for to say as Ames saith , the Church never ceaseth to be visible , and there is an invisible Church ; if visible and invisible here be to be taken in the same respect , is a plaine contradiction : now the consideration of the divers respect , wherein the same Church , is said to be visible and invisible , detects the fallacy of the former Argument , thus ; the Church , with respect to its saving faith , and to those persons that have this saving faith , is said to be invisible ; this faith , being not seen , and these persons , not to be certainly known : And againe , the same Church , with respect to its profession , and the persons therein , that own the same , in the eyes of the world , is truely said to be visible ; So that , though there be but one Church , there is a Church invisible , and a Church visible And again , though this Church , as invisible , cannot be considered to be truely such , without respect to saving grace ( seeing it is therefore said to be invisible , because of its saving grace , and the subjects thereof , cannot be seen or certainly known by men ) yet , this Church , in its visible consideration , or as it is the visible Church , may be considered to be truely such , without respect to saving grace ; ( seeing , that which renders it thus visible hath no necessary dependance upon saving grace ) as Reverend Hudson saith well , the Church is considered to be visible and invisible , à duplici modo communionis , externae & internae ; visible , with respect to its external way of communion , which doth not suppose saving grace ; and invisible , with regard to its internal way of communion , which doth suppose saving grace .

This is doubtlesse the plaine sense of the reformed Protestant Churches , as is clearly stated by that eminent patron thereof ; Med. p. 165 Dr. Ames his words are known : The Militant Church is invisible and visible ; this distinction , is a distribution of the adjuncts of the same subject , in divers respects ; the one internal , the other external .

I confesse , the reformed Divines , I mean , many of them do affirme , that the invisible Church is onely revera ecclesia , the true Church ; but their meaning , I humbly conceive , must be taken , with a great deal of caution ; which , with all humility , I shall labour to unfold in a few distinctions , as neere their owne sense , and with as much of their spirit , as I am able .

The Distinctions , which may help us herein ; may be either , of the Epithete , true ; or the subject , the Church .

1. Truth , as applicable to the Church , is taken Respectu Naturali Vel Entitatis . Morali Vel Status . Vel Finis .

Now , I humbly offer , whether the reformed Divines , asserting the invisible Church to be the onely true Church , can possibly be though to exclude the visible Church from being true in the first branch of this division . viz. in that natural sense , whereby a thing is said to have the truth of being and existence ; why then do they still define the visible Church ? and give it all its Profession and preaching of the true doctrine is the only proper and certain note of the true Church . Hildersham on Joh. 4. p. 161 This was the meaning of Wickliff Husse , and others , who therefore define the Church to be the multitude of the elect not for that they think them onely to pertain to the Church , and no others ; but because they only pertain unto it principally , fully , effectually and finally . Field on the Church . p. 13. Distinct. 2. real causes ? why do they tell us of the marks of the true visible Church ? why do none of them assert that the visible is not truely a Church , or that the invisible Church , is alone , the Church truely so called ? yea , in that they assert it to be visible , they conclude it to be real , seeing we cannot see that that is not .

Therefore they may be granted to meane onely , that the invisible Church is onely true with respect to her state in the favour of God , and to her end , salvation ; that is the members of the invisible Church alone , are certainly and infallible instated in the love of God , and to be saved ; their controversie , with the Papist , engaged them to both these in their defence of the invisible Church , and perseverance , but no further ; for , though the question was whether all in the visible Church were in a state of grace , or whether all that were in a state of grace should persevere therein to the end ; yet we never read that they ever came to question , whether the visible Church might be truely said to be a Church of Christ , or not , the centrary being indeed acknowledged on both sides .

The Church invisible then is the onely true Church in this moral sense , it onely being truely in the love and favour of God , and sure of salvation ; but the visible Church is also true in a natural sense , it being really and truely a Church of God . Or ,

2. Truth , as applied to the Church is so Simpliciter . Secundum quid .

Truth , as taken in general , large , or simple acceptation , may be easily conceived to be granted by the reformed Divines even to the visible Church ; 't is true in its kinde , with such a truth , as is agreeable to the nature of a visible Church : I think , none will deny this , nor affirm the invisible Church to be the onely true Church , in this sense .

Yet there is a restrained sense of truth , in order to some particular determination of it , which belongs onely to the Church invisible , and which our Divines must needes meane whatever it be : yet generally they explaine themselves , as Bullinger doth himselfe ; revera ecclesia , saith he , viz. fideles , Electi Dei , viva membra , connexa Christo , non modo vinculis & externis notis , sed spiritu & fide .

In which words he plainly expresseth that there is a double way of being knit to Christ , 1. Fide & spiritu . 2. Vinculis & externis notis . The first of which he intends , when he speaks of the true Church , viz. that the invisible Church is the onely true Church in this respect of being knit unto Christ by faith and the spirit , leaving room for any to conclude besides , that such as are knit unto Christ by outward bonds alone , are yet so farre truely knit , as to be truely members of the visible , though not of the Church invisible .

Vnion with Christ is true outwardly ( externis vinculis ) by which the visible Church is truely his Church , and true savingly , whereby the invisible Church is the onely true Church in that respect .

The subject of this questioned truth may also be distinguished for the better discovery of the minde of these Divines herein .

The Church is taken Strictly . Largely . Consisting of the Elect regenerate . Distinct . 1. Hac autem ecclesia latius accepta quatenus & bonos & malos continet . Zanch. de eccl . p. 65. Militans ecclesia rursus consideratur dupliciter vel enim strictius considerata vel latius , & malos complexa . Bul. Dec. 350. Vox ecclesia ambigui stricte , latissime , minus late in quo electi & hypocrite . Ravanel . &c. Objicis , sat scio , hypocritas me numerasse , &c. Dec. p. 347 Good and bad .

This we may the bolder insist upon , because it is of so frequent use amongst the reformed Divines themselves , upon the same occasion ; and as they themselves explaine it , the Church strictly taken is the Church invisible consisting onely of the Elect , as Trelcatius ; Bullinger , &c. or of the Elect-regenerate and called , as Ames , and others , and the Church largely taken , consisting of the Elect and reprobate , Beleevers and hypocrites , good and bad , as their general language is .

To apply it , when these Divines affirme , that the invisible Church is the onely true Church , can they be understood in any other sense then this , viz. that they onely are the true Church in this close strict and saving sense , as the Church is taken strictly ? and is it not as evident , as any thing in the world , that they intend only to shut hypocrites out of the Church in this strict and saving sense ? and as plaine , that they allow them a place in the Church , as it is largely taken , which large acceptation of the Church is by themselves generally expressed to be ecclesia bonos & malos amplexa .

Bullinger frames an objection on purpose that he may have an occasion to declare his minde to this point ; his objection is , How can hypocrites , being members of Satan , be members of the Church ? He answers , by distinguishing of hypocrites . Some , saith he , confide in their own righteousnesse , as the Pharisees did ; these are not ; others do not so , but neither hating , nor flying from , nor persecuting the Church , do outwardly joyne with it , and professe the same faith a while with it , &c. these are members of the Church till they fall away ; and much more those that continue in this profession till they die ; which he largely proves ( as indeed most of the reformed Divines do ) from all the parables of Ut jam nihil addubitarc possumus Judam non fuisse membrum internae Sanctae dei ecclesiae , licet esset membrum exterioris ecclesiae . Quam superius appellavi ecclesiam militantem strictius consideratam ; aliam vero visibilem illam bonos & malos comprehendentem latius consideratam . Dec. page 355 the Kingdome of Heaven in the Gospel , at length concludes , that hypocrites are members of the Church visible largely taken , containing the good and the bad , but not of the Church invisible , not true and living members of this interiour Church , or the Church so strictly taken .

Yet , this doth not infer two distinct Churches , for if we take the Church strictly , then hypocrites are no part of the Church ; and if we take it in the large sense , then the strict Church is but a part thereof , to instance in the material Church , if taken in a strict sense , it signifieth the body of the Church exclusive of the chancel , if largely , for both together ; and then , the Church strictly taken is but part of the Church largely taken .

This is clear , while we distinguish the Church , qua Church , but when we consider it as visible and invisible , it faileth us . We say well , that the Church taken strictly is part of the Church taken largely , and the Church largely taken containeth the Church strictly taken , but it would be hard to say , the Church invisible taken strictly is part of the Church visible taken largely , to say a thing , as invisible is part of a thing as visible , is contradictio in adjectio .

'T is evident then , that invisible and visible are opposed here in the accident , not in the subject , i. e. 't is not meant that as some persons are invisible , so others in the same respect are visible , as if saving grace was not seen in some , and yet seen in others ; but thus some persons having saving grace not seen , are said to be invisible , and others having profession visible , are said to be visible .

Moreover , this subject of these accidents is rather the faith Bull. Dec. 355 Invisibilis & interna dicitur non quod homines sunt invisibiles , sed quod hominibus non appareat , qui vere & ficte credaut . then the person ; they are applied to the person , but intend the faith , or the truth thereof , as 't is saving , 't is invisible , as 't is professed , so 't is visible , and not because the men are either visible or invisible .

Lastly , the Church largely taken , may be considered Either Asolutely . Or Comparatively .

In it self , or in comparison with the Church strictly taken ; and accordingly the reformed Divines may be thought to meane , that the Church largely taken , if it be considered absolutely and in it self , is a true , or at least , truely a Church of Christ , but when the Church largely taken , as it includes the bad & the good together , is compared with the Church strictly taken for the company of the Elect or savingly called , then , as they say , the latter is the onely true Church , and the former in comparison thereunto , is not a true Church , that is not so truely in the favour of God , and union with Christ .

Object . 3. I confesse that Ravanellus and Calvine ( with others haply ) affirme , that the Church , thus largely taken , is the Church improperly , and the Church strictly for the Church of the Elect onely , is the Church properly taken . But ,

Answ. 1. I humbly conceive , that their difference with the Papist did not exact their assertion from them , for the Papist denieth the invisible Church altogether , and not , that it is the Church properly , or improperly taken ; then this remaineth as a lawful controversie among us Protestants , whether the visible or invisible Church be most properly the Church of Christ .

2. Neither , do I think , this assertion of theirs doth necessarily flowe from this strict and large acceptation of the Church ; the larger acceptation of a thing , doth not alwayes imply the most proper acceptation thereof , nor è contrà , God of Abraham not of the dead . the man ( as Abraham ) taken from the soul onely , is not the largest , nor yet the preperest acceptation of man . The Church taken exclusive to the chancel , is not the largest , nor , I think , the properest acceptation thereof ; a denomination from the better part , is not the largest , nor , I think the properest denomination of a company ; this is figurative , therefore the other , viz. the larger acceptation should be the proper , as opposed to figurative .

3. How ever , this toucheth not my conclusion which is , that the Church in this large acceptation , may be considered to be truely a Church , and not properly ; much lesse more properly so , then the Church ( invisible ) or strictly taken .

4. Yet , I humbly crave , that my former arguments for the contrary part , in my state of the question , may have the justice of consideration , if not , the charity and honour of a confutation .

Object 4. I confesse , once more , that Ames hath placed reprobates and hypocrites , out of the essential , and within the accidental form of the Church . But ,

Ans. 1. I humbly conceive , that this is his peculiar language , we find divers of the reformed Divines distributing the form of the Church into internal and external , as they also do , the state , society Vid. Cameron , praelect. de eccl . cap. de natura & conditione ecclesiae in prin cipio , & circa medium caput and communion of the Church .

2. I have ventured before to manifest the inconsistency hereof , with his own concession ; that hypocrites and reprobates , while they remain in the communion of the Church , are membra ecclesiae ; yea , that this very expression , that they onely partake of the accidental form , hath a contradiction in it self

For , if there be no essential forme besides ; this , then , cannot be an accidental forme ; seeing this , viz. the accidental forme is opposed unto the essential , and must needs suppose an essential Accidens , hic , est accidens , non praedicabile , sed praedicamen tale ; quod opponitur substantiae distributio enim est in formam substantialem & accidentalem or substantial forme to give being to the subject of this accident , all whose being is in the subject of it ; if there be no substantial forme , there is no substance , and if there be no substance , there can be no accident ; for the definition of substance requires that it do substare accedentil us ; and ( therefore as Schibler saith ) the reason of an accident requires , that it do in haerere in subjecto .

Or if the Church have another forme , viz. essential , or substantial , besides this , ( accidental ) as indeed he allows ; then , I cannot yet see , but that interest in the accedental forme , is necessarily founded in interest in the forme , which is called essential ; and that , by granting that hyrocrites and reprobates do partake of the accidental , he necessarily implies that they also partake of the substantial forme ; and therefore , to say , that such ( or any ) persons , do onely partake of the accidental forme of the Church , is for ought I can see , a plaine contradiction to it self .

For , if the reason of an accident be , to be in the subject , then , it no farther is , then it is in the subject ; then , also , nothing can stand under it , as it is the accident of such a subject , viz. the Church , unlesse it be part of the Church , unlesse it also partake of the substantial forme of the Church , or that which renders the Church ( or the subject of this profession , or what ever it is , which is said to be the accident thereof ) a Church , a dead carkasse , though it still retaine the same colour and figure , that it had when it was alive ; yet it cannot be said to stand under the colour and figure of a man , and why ? because the substantial form of a man is not in it ; 't is not a man , therefore not capable of the accidents of a man ; so , a hypocrite may partake of profession , which is like the profession of the Church , but cannot partake of the profession of the Church , nor any part of the accidental forme of the Church , unlesse it be part of the subject the Church , which it cannot truely be , without partaking also of the substantial forme of the Church , where there is an essential totum , as well as an integral , all the essential parts must feel the influence of the essential forme , or else they do not partake of an accidental forme of the totum ; for , indeed , a member , that admits no influence from the forme , is no longer an integral part of the body , and consequently , doth no longer partake of any thing , as it is of the body .

Yet , I shall adde one Argument ad hominem to prove that hypocrites partake of the essential forme of the Church ; a mark is said to be essential , because , 1. It flows directly and necessarily from the essence . And , 2. It is a sure indication of the essence of a thing ; therefore , wheresoever we finde an essential mark , there the essence of the thing is , and there we may know it to be ; now , what is the essential mark of the Church ? hath not Ames answered , the profession of the true faith ? therefore hypocrites , &c. who , doubtlesse , do partake of this profession which himself acknowledgeth to be the essential note of the Church , are and may be known to be of the essence of the Church . Ames tells us , that hypocrites have a share in the the outward profession of the Church , which he saith is the accidental forme , and which , he also saith , is the essential note of the true Church ; therefore , they , partaking in the accidental state , or forme of the Church , they also partake in the essential note of the Church , and therefore of the essence of the Church , and therefore of the essential form of the Church .

3. I confesse it is my present opinion , that that which Ames assignes to be the essential or internal forme , viz. faith is no forme at all , either of the Church visible or invisible ; but onely a necessary qualification of the matter of the Church of the saved , or the Church invisible ; which seemes not much incongruous to Ames himself , sometimes for he affirmeth that fides taken distributively is but forma vocatorum , the forme of the called , and not of the Church ; and that collective sense , that he would put on faith , to make it the forme of the Church , is it self as distinguished from faith , the forme of the Church , which is not far from his own meaning , yea , and words too , in another place , ecclesia maximè consistit in coetu .

4. Yea , further , I yet judge , that the visible Church hath no internal forme at all , and that which Ames calleth the accidental forme , and others the external , is very neere unto all the essential forme , constituting of the visible Church ; the visible Church is a collective or aggregative body , and that visible . Now whether is the essential form of a visible aggregative body inward or outward ? indeed , the particular parts of such a body separately considered , have their internal formes , but is not the form of the whole another thing ? is not union , or rather unity or society of the parts , the forme of the whole ? and is not this external ? for instance every particular sheep hath its forme internal , but as these are a flock , they have another outward forme , which yet is not accidental , but essential to it , as it is a flock , viz. their being in unity or community or society together .

Indeed , 't is necessary that there be sheep , if there be a flock of sheep , and 't is necessary that these sheep have their essential , which is an internal forme ; yet both these are but conditions of a congruous matter which is essential to every compositum . I grant therefore , that sheep with their internal forme are essential to the flock , viz. as the matter is essential , but they are no part of the forme .

I grant also , that in rational aggregative bodies , viz. societies of men ; there lieth some difference from a heap of inanimate creatures , as stones , &c. & from a flock of sensitive creatures , as sheep , &c. because the reason of man doth qualifie rational societies , with an habitude or aptitude to various ends and employments , which are accordingly distinguishing and specifically differencing rational societies ; and which is not communicable to other collective bodies which are irrational ; therefore there is something to be understood , at least , if not expressed , which is to signifie the reason or the end of every rational society , to distinguish it from societies of men , of another kinde . Ex. gr . among men there are domestick politick scholastick & ecclesiastick societies , which constitutes a family , a Common-wealth , a Colledge , and a Church . Now , without some peculiar reason or end of these several societies , how shall we distinguish the one from the other ? they are all collective bodies , they are societies of men , yea , they may be all societies of Christians , yea , they may be all societies of Christians that are in a state of salvation ; and yet discovered by a general description onely , and nothing intimated to distinguish to us one kinde of society from another .

Therefore , something is to be added , besides a bare society of Christians , to distinguish the Church from a Christian family , a Christian Common-wealth , or a Christian Colledge , which hath beene often hinted to be the peculiar reason and intention of this ecclesiastick society from all others , viz. the joynt and publick communion thereof in the worship and Ordinances of God .

Neither , may it be then replied , that the forme of the Church consisteth not in coetu , or in society , because there is something to be added to distinguish the same ; for that which is added , is but the quality or reason of this society , or its being such a society , yet a society still ; even as none may say , that the forme of a man is not his soul , because a soul , in general , is not that which distinguisheth a man from a beast ; a beast being an animated creature as well as a man , without the specification , or essential quality of reason added . However , indeed 't is such a soul that is the forme of man ; not a soul in general , nor yet reason in abstract consideration from soul , but the soul as such , or the reasonable soul ; so in the case before us , the forme of the Church lieth in a society so qualified or intended , or as such ; yet still a community , though as Ames saith , a community that looks at communion in the worship of God .

Yet , lastly , that I may not seem to acquiesce in my own sense , and also that I may , if possible , attaine the genuine notion of the reformed Divines , in the point . I shall not stick to say , that Essential here is not the attribute of totum ; or opposed to integral , but of forma , and opposed to accidental . Essential forme is also used here in a large sense ; for the substantial form of any real thing , and accordingly applicable to compositum agregativum , as wel as essentiale strictly taken . In all visible assemblies many bad are mingled with the good , and therefore of necessity we must allow another Church wherto they properly belong , which can be none but an invisible Church . White his way to the true Church . I yet perceive no great absurdity to be incurred ; if one should assert that a double acceptation of an aggregative body may make a supposition of a double forme , and they both essential .

Give me leave to explicate my meaning by the former distinction of the Church , as largely and strictly taken , each of which acceptation , I conceive , will bear its distinct definition , and consequently may be supposed to have its distinct essential form , so far , as this diverse acceptation will hold .

A heap of stones , wherein there are many precious stones , may be taken strictly for a heap of precious stones , and largely for a heap containing both the precious and the common . Now , if this heape be defined exactly according to both these acceptations , who would not see a formal difference betwixt them ? the one must be exclusive of all the common , and the other must generally agree unto , and receive in , both the common and precious ; Thus if we define the Church , as consisting onely of the Elect ; and againe , if we define it as such a society as agreeth to both the Elect and reprobate ; must not the definitions differ as much as the Elect and reprobate , i. e. specifically ; for in the latter the Elect and reprobate are found to agree in one common bond , or fellowship ; which , by the former is utterly dissolv'd .

Yet , this doth not make two distinct Churches , farther then in our consideration ; the reason thereof is plaine ; because the Church is a society made up of heterogeneous parts , or parts specifically differing in their proper natures ; and this various acceptation thereof , doth strictly consider and define onely one part , or largely takes the whole together ; yet all the while there is no real separation of these Churches , but the one still remaineth the whole , and the other is but a part if largely considered ; we may consider the precious apart , and the common apart ; and we may define it as a heap of precious stones , and as such a heap as containeth in it stones both common and precious , and yet there is but one real heap , and the heap taken strictly is but part of of the heap taken largely .

This matter may be plainer understood thus ; an aggregative body is such , as not one thing absolutely ; but such as containeth Trelcatius de eccles . in it self two things ; one of which is like to multititude and matter dispersed ; the other is like to unity , order and collection .

So that we see ground . 1. To consider such a body in one respect , In an aggregative . 1. Matter dispersed . like to multitude , or matter divided ; now this matter thus divided , may be either of the same kinde or nature , which is called Homogeneous , or of different which is called Heterogeneous : If this matter be Homogeneous , i. e. of the same nature , then if you define a part ; you define the whole , or at least you define the whole in part , i. e. you define the whole matter of this body , though you do not define it with respect to its forme , in collection ; but if this matter thus divided be of different nature ; so farre as the nature of the matter differs , so farre will the definition of one part differ from the definition of the whole ; because the definition of the whole must be so general , as to agree to both parts ; but the definition of the one differing in nature , from the other , must distinguish it , from all things else of a differing nature , and so consequently , from the other part of this compositum , and consequently from the whole ; which , as was said , must have a definition so general as to take in all the parts in some common reason Efficacitas vocationis duplex una salutaris electorum propria ; altera non salutaris ad vocatos communiter spectans . Trel . p. 114. and do not these specifically differ . or bond agreeing to all . Ex. gr . the Church strictly taken is defined to be coetus electorum ; this now is specifically exclusive of the reprobate , and as differing from that definition of the Church is which to take in the reprobate ; which by Wallebaeus is said to be coetus communiter vocatorum : The Elect are commonly called and more ; as more , they are defined by themselves , and specifically differ from such as are onely commonly called ; as they are commonly called , they agree with those that are onely commonly called , and fall into the same definition with them ; which definition must differ specifically from the former : suppose we should frame such a definition as takes in both man and beast , would not that specifically differ from the definition of man as distingushed from bruits ; wherby he is said 〈…〉 not onely animal , as they are , but animal rationale , as they are not .

Yet , we have still , evident ground , in the second place , to consider There is also a unity of this matter in an aggregative body . this matter in the unity of this collective body ; the parts , though never so different in nature , are not divided in state , but united so farre , as to agree together in the same body ; homo and brutum , though specifically differing in themselves , yet they are the same generally , and united together in animal ; the Elect and reprobate , they are specifically differing in themselves , yet both agree in their genus of visible Church-membership by common calling ; the like might be said of tares and corne , chaffe and wheat , &c. these being also specifically differing in themselves ; yet they visibly meet in the same heap , and agree to stand together in the same field .

Let us , lastly , observe , that this notion of the Church , is sufficient to maintaine the reformed sense , from that of the Romish .

For the controversie , betwixt us and them , was not whether there be a visible Church , but whether there be a Church invisible , i. e. such in the Church , as are in a higher sense , the children of God , the members of Christ , and in a state of salvation , then others ; who may also be called a Church in a distinct consideration , to the rest of visible professors ; which the Church of Rome denieth , and the reformed assert and maintain against them .

Neither , indeed , is the controversie so much , about the nature of the visible , as about the being of the invisible Church ; every one knows , that there is a vast difference , about the head , about the succession , and about the visibility of pomp and multitude , and about the infallibility of the visible Church betwixt us and them ; yet about the nature and definition of the visible Church , the difference is but small ; the whole burthen thereof resting upon the nature , being and definition of the Church invisible .

I shall presume , to give my reader one famous instance of this from the great late controversie of the present point , in France betwixt Mons Mestrezate and Cardinal Perron , as is to read at large , in an excellent Treatise , written in French , by that Learned Monsieur , whereof please yet to take this short account .

He begins his book with a necessity of distinguishing ●he Church before he cometh to the definition of it ; his distinction is founded in divers respects , viz. 1. ●he internal . 2. The external state of the Church ; he gives us the notion of the Church in Scripture , viz. 1. For a visible society of Christians . 2. The invisible condition of Christians ; The first , he builds on these places , Col. 4. 16. 1 Cor. 14. 12 , 19 , 23. Acts 14. 22. Gal. 1. 13. Act. 8. 3. 2 Cor. 8. 1. Gal. 1. 1. 2 Cor. 1. 1. 2 Thes. 1. 1. Apoc. 1. 4. and 2. 23. The second he builds upon , Eph. 5. 25 , 23. Eph. 1. 22 , 23. Eph. 5. 29 , 30. Heb. 12. 23.

According to this distinct acceptation of the word Church in Scripture , he proceeds to distinguish of the Church more properly , which , he saith , is the nuptial body of Christ ; and the Church lesse properly is the outward communions & visible societies of Christians , then he addresseth to his definitions of the Church thus diversly considered .

The first , saith he , is the body or multitude of those whom God according Lib. 1. cap. 4 to the eternal counsel of his election , hath drawn out of their natural corruption and perdition , by the Minstery of his word and the power of his Spirit incorporating them into Jesus Christ by true faith and sanctification unto life eternal ; now , upon this rests the dispute ; for , the last , viz. the visible Church he agrees , in most part , with the Cardinal in this definition .

The Church is a society of those whom God hath called unto salvation Lib. 2. cap. 1 by the profession of the true faith and a sincere administration of the Sacraments by lawful Ministers .

Whence , we conclude , that the difference betwixt us and the Papists , is not much about the nature of the visible Church ; both are agreed that it is a Church , and that it is such a Church , for the most part , as the Monsieur hath here defined , but chiefly about the Church invisible .

But , before I close here , methinks I am tempted to cry 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that I have now hit the very sense of the reformed Divines touching the nature of the Church invisible and visible , they clearly hold that there is but one Church , and yet they do so distinctly consider this one Church in its strict and large acceptation , For the militant and Catholick Churches are not all one in state , by reason whereof they may be in one which are not in the other . Whites way to the true Church . or as visible and invisible , that any one that gives the lightest observation thereunto , must needs confesse that their definitions thereof do more then accidentally differ , and therefore essentially ; which two things are reconciled onely , by granting that when they define the Church strictly taken , they define but one part of the Church , when largely taken ; and when they define the Church largely taken , they conclude the Church strictly taken under some general attribution , which equally or at least joyntly admits , both of the Elect and reprobate ; which are Heterogeneous matter ; yet united in one society , the visible Church , as before is explicated .

Yet , would I , with all modesty , submit , this , and what else I have , or shall conceive and write to the judgement of my abler brethren , knowing , that the spirit of the Prophets is subject to the Prophets .

CHAP. XVII . The first Argument from Scripture . God calls a wicked people his people , and his Church .

THe arguments usually termed artificiall , with their objections have been hitherto insisted on ; we shall therefore descend in the next place to take the evidence of testimony ; both divine and humane ; of God and the Church .

The records of divine authority and testimony , are the holy Scriptures . Whence our first argument is offered , thus .

God is pleased in the Old Testament , to own such a people for his people , and Christ , in the new , for his Church , which at the very same time , he himself universally brands as wicked , rebellious , evil-doers , back-sliders , &c. and taketh no notice at all of any good thing in them ; therefore , surely , a people may be considered , to be truely a people of God , and a Church of Christ without respect unto , and upon other terms besides , saving grace .

Here now , what I have writ , I read over , againe and againe ; yet must I seriously professe , that I cannot foresee any colourable answer that is to be given to this Argument .

He that hath but a slight knowledge in the holy Scripture , must needs confesse the antecedent , and he that hath but a very slight reason , me thinks , cannot but yeeld the consequence .

1. For the antecedent , viz. that God and Christ do thus acknowledge a wicked people , at the very same time , when such their wickednesse is charged upon them , for their own people and Church , is so legible in the whole course of the Scripture , that , truely , to heap instances and proof upon it , would be to weaken it . I shall , onely therefore fix my reader upon one undeniable instance in each Testament , according to the parts of my proposition .

That in V. T. is Isa. 1. 2 , 3 , 4 , 5 , 6. where the Lord himselfe doth very eminently and above all kinde of contradiction , both charge and acknowledge a people , as before is asserted .

1. Then observe how he is pleased to charge them . And , 2. To own and acknowledge them .

The charge is observable . In , 1. The matter of it . 2. The extent of it ; the charge in the matter of it , is , that they are ignorant and inconsiderate , ver. 3. rebellious against the Lord , that nourished 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 them and brought them up , v. 2. or magnified and exalted them , as the Interlineary translates it , or brought up and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with the Arabick . exalted , as the vulgar Lattine version with the Syriack , or begotten and exalted , as the Septuagint ; loved and honoured , as the Caldie paraphraze ; all which , except our English translation denote the great honour and priviledge of this people , as well as Gods care and provision for them ; yet they rebelled against him that had so begot and bread them , so loved , honoured , and exalted them above all other people ; or they prae-varicated with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 him , as the Interlineary hath it ; which is somewhat explained by the Syriack , per fide mecum egerunt , they have dealt treacherously with me ; they pretended my name and cause , but while they seemed to be for me , they underhand betrayed and rebelled against me ; and thus , as the Arabick hath it , fefellerunt me , they deceived me ; indeed , the Septuagint , and the vulgar Latine is more milde , though not much , spreverunt me , they 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . have despised me . But the Caldie paraphrase , is neer our English translation ; they have rebelled against my Word ; which seemes to me to be very proper , seeing they owned the person , and professed the cause of the Lord , but they would not do what he commanded them , and thus rebelled rather against his Word then himself ; thus , they properly praevaricated with God , as the Hebrew , or despised him , i. e. in his Authority , as the Septuagint and vulgar Latine have it .

However if this charge be not heavy enough ; if we look to v. 4. there is weight sufficient put into the scale ; there , they are cried out upon as sinful , yea laden with iniquity , populo gravi iniquitate , as one would say , big with iniquity , travelling with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gravatam iniquitate , the Syriack . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . iniquity , and almost ripe with sinne , or ready to bring forth the iniquity , which sin hath conceived in her ; and as the Septuagint hath it , full ( of poison and rebellion against the Law of God ) of sinnes , and such as God foresaw , would certainly be delivered of this wicked burthen , and would revolt more and more , they being about to adde more prevarication , as the Latine ; defection , Semini malignantium . Interlineari . Corruptoribus Haeb. Sceleratis Latine & Arabick scclesti Septuag. corrup . Syriack . as the Hebrew ; iniquity , the Greeks , impiety the Arabick ; yea , they are not onely blamed , for being the parents of sinne , but they are said to be the seed of sinners ; the seed of evil doers , or malignants ; progeniei pessimae , as the Arabick , and therefore a wicked seed , as the Septuagint and Latine version renders it ; and as is expressed in the next words , children that are corrupters , or wicked children .

For the matter of the change , I think may suffice ; the extent thereof may be briefly noted to be universal ; though there might be a few among them upright , yet their wickednesse was so abominable and abounding , that it denominated the whole : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Septuag. Ah sinful Nation , a People laden with iniquity ; but were not the chief of the Nation faithful and holy to God ? no , the whole head is sick , and the whole heart faint , on which the Chaldee paraphraseth , à reliquo populo usque ad principes , non est in ●is qui perfectus in timone mei , from the rest of the people even unto the Princes , there is none that feareth the Lord ; Or as the Text , From the sole of the foot , even to the head there is no soundnesse in it , but wounds , and bruises , and putrifying sores , ver 6.

This the Lords own evidence against this wicked people , and can the Lord own them yet , and acknowledge them to stand in any relation to him ? if they be not his people ; or if by their wickednesse , they have indeed broke off all their interest in him and relation to him ; surely , now is a time for God to free himself from the shame of their wickednesse , and to let the world know that it is nothing at all to him ; that though , indeed they professe his Name , yet their wickednesse hath cut them off from his Covenant , or by their wickednesse they appeare to be none of his people , and that he will not own them ; if it had indeed been so , who would have expected other language from the Lord , in this heat of his wrath and provocation .

Yet behold , we finde it farre otherwise . Observe , saith the Lord , ( had another spoken it , he might have been deceived , but the Lord himself hath spoken it , ver. 1. ) yea , and he calls both heaven and earth to bear witnesse to it ; that this wicked people are my children , ver. 2. this is Israel and my people , verse 3.

It cannot possibly be replied , that the Lord meanes a few of them , viz. those that had not rebelled , or were not ignorant and inconsiderate , to be his people and children , and that the rest were not ; for this relation of God to them is laid all as large , as the complaint or charge of God against them ; yea , it is most evident , that this their relation to God is made by the Lord himself to be the great aggravation of their rebellion against him , and therefore plainly belonging to them , who were thus rebellious ; therefore , it attended them in the very punishment , as God is pleased to affirme , Jerem. 7. Shiloh was destroyed for the iniquitie of my people , saith the Lord .

Nor , yet will it help to say , that the whole is denominated from the better part ; for God hath no consideration at all ( expresse Vae ●is qui vocati sunt populus Sanctus , & peccaverunt ; Congregatio electa , & multiplicaverunt delicta : cognomen sunt semen electum , & male egerunt : dicti sunt filii dilecti , & corruperunt vias suas , dereliquerunt cultum domini ; detestati sunt timorem sancti . Israel . in loc. ) of the better , but altogether of the worser part , or rather the whole ; in the same sense and respect God owneth them for his people ; wherein he chargeth them with wickednesse , but God chargeth them all with wickednesse with respect to the worser part ; therefore owneth them all with the title of his people and children with respect to the worser part ; my children that rebel , my people that do not know me , nor consider ; otherwise the whole force of this great aggravation is utterly lost , if they were none of his people indeed that were ignorant or did rebel , wherewith the Chaldee paraphase hath adorned the place in so divine and excellent flowers . Woe be to them , who are called a holy people , and yet have sinned ; a chosen Congregation , and yet have multiplied transgressions ; their Sirname , or their name of grace is an Elect seed , yet they have done evil ; they are called beloved sonnes , and yet they have corrupted their ways , they have relinquished the worship of the Lord , and detested the fear of the holy one of Israel , &c.

The instance in the New Testament shall be the Church of the Laodiceans , Rev. 3. 14. ad finem ; where , also , first observe the charge of Christ against her ; and first negatively , there is not one thing in her that Christ thinks fit to commend her for ; as he had done before in all his Epistles to the rest of the Churches . Secondly , positively , she was so abominable in her lukewarmnesse , ver. 14. and her carnal security and self-confidence , and slighting of Christ and his riches and treasures , ver. 16 , 17. his stomack even rose against her , so that he threatens to spew her out of his mouth , ver. 15.

Yet , secondly , observe the mouth of Christ himselfe , and that from heaven , and even now , in the very midst of his heat and anger against her sticks not to own her , and call her a Church ; to the Angel of the Church of Laodicea ; he could as well have directed his letter to the governour of those that would be thought to be a Church , or that pretended Church ; or have left the superscription to have been written by his servant John ; who in charity might have cured , and have stiled her a Church , who indeed was none ; but loe , this is a truth revealed from heaven , and that by the mouth of him , that had just now told this same Church , that he was a true and faithful witnesse , v. 14. and therefore may not be thought to flatter her , that a wicked people may yet be owned by Christ himself to be his Church .

2. Thus the antecedent appears ; the consequence , which is , that therefore a Church may be considered to be truely such without respect to saving grace ) is as fully manifest by two short considerations .

1. Let it be seriously considered , whether it can reasonably or indeed , possibly , be imagined , that God or Christ do intimate , by owning such a wicked people , as is noted before , that yet notwithstanding all this wickednesse abounding upon them , they were savingly sanctified , or had saving grace ? and yet , clearly thus it must have been , if a people cannot be considered to be truely a Church of Christ without respect unto this sanctifying or saving grace ; and if it were not so , and it be granted that God had no respect unto their saving grace , when he owneth them thus , for his Church and people , then it will hence easily follow , that God doth own such a people to be his Church , and people upon other termes and respects , then this of saving grace ; and then who seeth not the undeniablenesse and strength of the former consequence .

2. Again , it is yet more evident and forceable , if we adde this to the former consideration , that we are speaking of the visible Church quoad homines ; or as men are to consider of it ; then we may reason thus ; if God and Christ call a people his people , and his Church , that give no evidence at all of their saving grace ; then , we are , doubtlesse , to account a people , sometimes , at least , to be a Church and people of God , that give us no evidence of saving grace ; for none will deny , but that we are to account of a peoples relation to God , as he himself is pleased to reveale it to us ; Now , God , as we have heard , hath in his word revealed , that a people visibly wicked , and consequently without any evidence of saving grace , are a people of God , and a Church of Christ ; therefore we also are to reckon a visibly wicked people , and a people that give no evidence of their saving grace , sometimes to be a people of God and a Church of Christ , and then how apparently and irresistibly must it needs follow , that as a people may be known to us to be a people of God , and a Church of Christ , without the help of the evidence of saving grace ; so they may be truely considered to be thus a people of God and a Church of Christ , without respect unto saving grace ; seeing God himself hath been pleased to reveale that there is something else ( on which we shall through Gods assistance particularly insist anone to ground a true and right understanding of a peoples interest and relation to God , as his people and Church , besides this sincere or saving grace .

CHAP. XVIII . The second Argument from Scripture ; such as the word declares to have no saving grace it giveth titles equivalent to Church-membership .

THat we may yet further search into the minde of God in the present controversie , we shall now descend to consider the titles which all allow to be equiualent to visible Church-membership ; and to what kinde of persons the Scripture applieth them ; which with the more fairnesse and fitnesse of reasoning will be dispatcht in the confirmation of the following Argument .

If the Word of God ascribe such titles as are truely equivalent to visible Church-membership , unto such persons , as the Word of God it self hath testified to have , at that time , had no ( evidence at least of ) saving grace ; then the visible Church , may be considered to be truely a Church of Christ without respect to saving grace .

In this consequence , I confesse there is one thing begg'd , which yet I think none will deny me , viz. that it is good arguing from the members , to the body ; or the parts of the Church to the whole .

But considering that , 1. The Church ( entitively taken ) is nothing else but a company of members . 2. That the whole difference , in dispute , resteth upon the matter of the Church , and the necessary qualification thereof : And , 3. That chiefly , as it hath rationem subjecti , in which sense Ministers , and all within are members of the Church . And , 4. That the end of this great controversie , is evidently practice , which is onely conversant about particular persons or members , my consequence here is not to be excepted against .

But now the Word of God ascribeth such titles as are truely equivalent to visible Church-membership , to such particular persons as the Word of God it selfe hath testified to have at that time , had no ( evidence at least of ) saving grace .

This is indeed the proposition that the nature of this dispute expects to to be proved ; which I think I shall be able to do in many particulars .

1. Brother is in 1 Cor. 6. 8. equivalent to Church-member , yet even there it is ascribed to some that give no evidence of saving grace ; ye do wrong and defraud , and that your brethren ; those that do wrong and defraud their brethren , give no evidence of saving grace , but some that do wrong and defraud their brethren , are even by the Scripture called brethren ; for if the defrauded are brethren to the defrauders , then by the same reason of relation , the defrauders are brethren to the defrauded , but the defrauded are brethren to the defrauders your brethren ; therefore the defrauders are brethren to them , as indeed they are expressed to be ; verse 6. Brother goeth to Law with brother .

2. Called , is a title in Scripture equivalent to Church-member . But our Saviour therein also tells us , that some are called that give no evidence of saving grace ; even some that neither then had any saving grace , nor ever should ; for more are asserted by Christ to be called then are elected , but no more , either now have , or ever shall have saving grace , then are elected ; therefore some are called that neither now have , nor ever shall have , saving grace , and consequently that give no evidence thereof ; but of this frequently heretofore ; if it be said , that they seemed to have saving grace , that 's nothing ; for our saviour saw , that they indeed , had none ; and yet the same time , when he makes a discovery of that , he saith , not that they seeme to be , but that they are called . q. d. these many seem to be elected , but indeed some of them are not elected , they are onely called ; for many are called , but few chosen .

3. A child of God , a child of the Covenant , a childe of the Kingdom , are all of them titles in Scripture , equivalent to a Church-member ; but all these are ascribed in Scripture to such as the Scripture it self witnesseth to have had , no ( evidence at least of ) saving grace .

1. The title of being a childe of God , is Rom. 9. 4. given to such as had no evidence of saving grace , viz. to Israelites , who by that most dreadful scandal of crucifying Christ , and persisting therein without repentance , and with a continued obstinate gain-saying , and persecuting the Gospel , did bring so great heavinesse , and continual sorrow to Pauls heart , as we read , ver. 2. to whom , yet saith the same Paul , pertaineth the Adoption , as ver. 4.

2. The title of being a childe of the Covenant , is also given to the same wicked Israelites , Acts 3. 25. ye are the children of the Covenant which God made with our fathers , saying unto Abraham , and in thy seed shall all the Nations of the earth be blessed . Rom. 9. 4. Yea , unto them belonged the Covenants , that implies , that they were not onely borne in them , but intrusted with the keeping of them , viz. with the giving of the Law , as there it followeth , Rom. 9. 4. Yea , their very breaking of Covenant is an evident As they are charged , Deut. 31. 16 , 17. signe of both . 1. That they were in it ; a propositione secundi adjacentis ad propositionem primi adjacentis valet argumentum . 2. That they had no evidence , at least , of saving grace ; for , unlesse men were in Covenant , how could they break it ? and if men do break Covenant where is their evidence of saving grace ? seeing men are charged , in Scripture , to violate the covenant onely , by grosse and notorious scandals , which are utterly inconsistent with such evidence , viz. idolatry , Deut 31. 20. rebellion , Ezra 17. 15 , &c.

3. The title of being a childe of the Kingdome , Matth. 8. 12. given to such as have no saving grace ; for Christ himselfe there assures us , that some of the children of the Kingdome , must go accursed into hell ; but certainly , never any that hath the least degree of saving grace , shall go thus accursed into Hell .

4. Being in the field of Christ , the barne of Christ , the net of Christ is in Scripture equivalent to visible Church-membership ; for the Kingdome of heaven is compared in Scripture to all these ; and to be in the Kingdome of Heaven , and a Church-member , are in the Scripture of equal latitude .

But now , the same Scriptures which compare the Kingdome of heaven , or the Church of God to a field , barne , floore and net , do fully attribute a place in them all to such as have no saving grace ; there are tares in this field , chaffe in this barn-floore , and bad fish in this net of Christ .

5. Being in Christ , is doubtlesse equivalent unto Church-membership . But the Scripture ( and Christ himself therein ) acknowledgeth some persons to be in him , that yet it witnesseth at the same time , to have no truth of saving grace , John 15. 2. Every branch in me that beareth not fruit ; Some branches are such , as beare no fruit , but must be burned , as verse 6. yet even these are owned by Christ , to be branches , and branches in himself .

I have read a bad answer somewhere unto this , that the words [ in me ] are to be understood last , and that the sense of the words are but thus , every branch that beareth not in me ; which is said , not to imply the branches being in Christ at all , but onely to intend its bearing no fruit in Christ ; but the very look of the text shames it ; For , 1. Wherefore is it called a branch , but with relation to the Vine , mentioned , ver. 1. which was , as 't is said , Christ himself . I am the Vine , ye are the branches , and every branch , &c. 2. If we should read the words , as this objection requires , then it follows that some may bring forth fruit , and yet be out of Christ , contrary to the words following , without ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) or out of , or severed from me ; ye can do nothing . 3. But from what shall these branches be cut , if they be not upon the Vine ; or whence shall they be taken away by the Father ; or out of what shall he be cast forth as a branch , v. 6. 4. And lastly , what congruity is there in the following caution , if a man abide not in me ? if such cannot be branches in him , that may prove fruitlesse or Apostates , and be cast forth , wither and be burned .

6. Disciple , in Scripture , is a title equivalent to visible Church-member . But the Scripture doth reckon some to be disciples , whom it self also testifieth to have had no saving grace , John 6. 66. From that time many of his Disciples went back and walked no more after him ; now let it be supposed , that by their apostacy ( it being indeed total and final ) they now ceased to be disciples , yet this onely evidenceth for the time past , that they never had any true grace , howbeit they were then disciples , unless they had gone on , they could not have gone back , and so long as they went on , they were disciples ; not those that seemed , but those that were disciples went back ; and though now they are discovered never to have had any saving grace , yet it is still acknowledged that they were disciples .

7. To be a vessel in the house of God is more , and therefore , indeed implies a being in the house of God , or a Church-member , but the Scripture , 2 Tim. 2. 20. ascribes this title of being a vessel in the house of God , to some , whom it also witnesseth , to have Rom. 9 had no saving grace ; for it saith , there are vessels of dishonour , and therefore of wrath fitted to destruction in the house of God ; as Hymeneus and Philetus , were sad instances .

8. To be within , to be of Israel , and to be of the house of Israel , are equivalent to Church-membership ; but the Scripture , attributes all these to such , as it also testifieth to have had no saving grace ; or at least no evidence thereof .

1. The Scripture , 1 Cor. 5. acknowledgeth the incestuous person , to have been within , when it putteth him upon the Churches judgement , who hath not to do with them who are without ; and yet by laying so heavy a charge of incest upon him , it doth plainly evidence , that he had then no ( evidence at least of ) saving grace .

2. The Scripture , Rom. 9. 6. affirmeth , some to be of Israel , whom yet in the very same place , it denieth to have any true saving grace ; all are not Israel , i. e. all are not in the purpose of God according to election , v 11. that are of Israel , or of the visible Church ; therefore some are of Israel that are not elected , and consequently that have no saving grace .

3. The Scripture , Luke 15. 6. affirmeth some persons to be of the house of Israel also , whom it also denieth to have any evidence of saving grace , viz. lost sheep ; lost sheep are of the house of Israel , but lost sheep are therefore without evidence of saving grace , therefore persons whom the Scripture affirmeth to be without evidence of saving grace , it attributeth interest in the house of Israel , or the visible Church unto .

9. To be the people of God , to bring forth children unto God , and to have a right , coram Deo , or in the sight of God , unto the first seale , or the Ordinance of initiation , do all of them import , in the Word of God , visible Church-membership .

But the Word of God ascribeth every one of these unto such as it self also testifieth to have had no ( evidence at least of ) saving grace .

1. The Word of God , Jer. 7. 12. ( as also before the same was observed from , Isa. 1. 3. ) thus attributes the title of the people of God to such as had no ( evidence of ) saving grace ; even to those Israelites that by their abominable wickednesse had brought a curse and desolation upon the place where they lived , viz. Shiloh ; see what I have done to Shiloh for the wickednesse of Israel , yea , of my people Israel ; but evidence of saving is inconsistent with such wickednesse .

2. The Word of God , Ezek. 16. 20. ascribes the honour of bringing forth children unto God , unto such as had no ( evidence at least of ) saving grace ; they sacrificed their children unto Mol●ck , therefore they had no evidence of saving grace ; yet their children , which they thus idolatrously sacrificed , God owns for his sons and his daughters , and such as the parents had borne unto him .

To say that these children were the first born onely , which the Lord challengeth for his in a peculiar manner , may seeme to gratifie an Anabaptist somewhat , but doth not so much as seem to weaken my inference hence ; for the first borne of those , in whom the Lord had this interest onely , and who were related to God as his people , were challenged by God for his in this peculiar manner ; therefore , if we grant that these were the first-borne onely , yet seeing God challengeth them for his sons and daughters , he owneth and acknowledgeth the parents of them yet to remaine in his Covenant , and to be in the number of his people . If those that are gracelesse had a command to receive the seals , had warrant to receive them , then they had a right from God , but such as Ishmael . Mr. Hooker survey . p. 41

3. The Word of God , Gen. 17. 23. acknowledgeth that one may have a right to the first seal of the Covenant , and that coram Deo , and in the sight of God , that hath no saving grace ; in the case of Ishmael ; Ishmael was thirteen years old , vers. 25. when he was circumcised , and therefore past the age and state of Infancy ; and of age to answer for himself ; yet againe , Ishmael had no saving grace , which the Lord knew well enough , neither was he within the Covenant of Isaac , the Covenant of absolute and certaine salvation ; from which he was excluded , vers. 19. If Ishmael had not been circumcised he had broken the covenant , v. 14 therefore he was in covenant . The Hebrew calls Ishmael a wilde asse , and the Targum retaineth the original word Metaphoricè , pro homine insociabili , & ferinis moribus praedito , saith Rivet , who with Paraeus , Cajctane , Pererius , and others judgeth him to be a reprobate . as Mr. Mar. hath observed . page 277. yet , lastly , Ishmael hath a right unto the first seal of the Covenant , ( and consequently was truely in one respect within the Covenant ) coram Deo , and in his sight , as is most evident from the immediate command of God , that he that was borne in Abrahams house , as God knew that Ishmael was so already , must needs be circumcised , v. 12. and accordingly Abraham understood it , although the Lord himself had but now revealed to him that Ishmael in particular was to have no part in the Covenant of Isaac , or the Covenant of salvation , or the saving state of the Covenant rather ; he proceeds upon the command of the Lord to circumcise Ishmael first of all ; Now what is it that giveth one right to any Ordinance but the command , or at least more evidently then the command of God himself ; and that right which we have from Gods command ; is doubtlesse a right , coram Deo , and in his sight ; and the consequence from that first seal of circumcision , to ours of baptisme , will passe without scruple , upon all , but Anabaptists , with whom I am not now disputing .

10. To be borne againe , and to be of the body , are both equivalent to Church-membership . But the Word of God acknowledgeth such to be borne againe , and to be of or in the body , the one great body of Christianity , whom it also witnesseth to have no saving grace .

1. The Word of God , John 3. 5. acknowledgeth that all that are baptized with water , are borne again of water , wherefore haply baptism is meant by the lavor or washing of regeneration , Tit. 3. 5.

2. The Word of God acknowledgeth also , that all that are baptized , are baptized into that one great body of Christianity , 1 Cor. 12. 13. we are all baptized into one body .

3. And yet the Word of God hath witnessed , that many are baptized that never had any saving grace ; as Simon , Hymeneus , Philetus , Alexander , Ananias and Saphira , &c.

11. To have the Spirit , to have begun in the Spirit , to be sonnes , to be children of the promise , to be children of the free woman ; ( that is , I conceive , by embracing and submitting unto the Gospel of Christ Jesus , who was the seed , in whom the promise to Isaac was especially fulfilled ) are all equivalent to Church-membership . But the Word of God ascribeth all these to such as gave no evidence of saving grace ; and all of them in those two Chapters , the third and fourth to the Galatians .

Gal. 3. 2 , 3. they are acknowledged to have received the Spirit , and to have begun in the Spirit ; yet the same place witnesseth their folly , and their great danger of ending in the flesh ; which gave no evidence of their saving grace .

Gal. 4. even those are said to be sons , v. 6. to be the children of the promise with Isaac . v. 28. and children of the free-woman , ( that is , I conceive , not under the Law but the Gospel ) v. 31. of whom Paul travelled in birth again , until Christ be formed in them , ver. 19. and of whom therefore we may safely say , they had no saving grace .

12. Beleevers , sanctified , redeemed , and a state of grace , are all equivalent to visible Church-membership in the Word of God .

But the same Word of God attributeth all these unto some that had no saving grace .

1. The Word of God , as was noted before , acknowledgeth that both Simon Magus , and the stony ground beleeved , and the Word of God witnesseth also , that neither Simon Magus , nor the stony ground had no saving grace .

2. The Word of God , Heb. 10. 29. ascribeth the title of sanctified to such as trampled under foot the Son of God , &c. which doubtless had no saving grace .

3. The Word of God , 2 Pet. 2. 1. acknowlegeth such to be redeemed and bought by Christ , who yet fall away and deny him , and bring upon themselves swift destruction , but these had never any saving grace .

4. The Word of God , in the last place , acknowledgeth Gal. 5. 4. that some persons were once in a state of grace , who fell from grace , and therefore such as never had any saving grace , they were in a state of grace first , otherwise they could not have fallen from grace ; their grace , however , was not saving , for from saving grace none did ever fall away .

CHAP. XIX . The third Argument from Scripture , admitting persons into Church-membership upon account diverse from saving grace ; the difference of the Infant and Adult estate largely considered .

MY third and last Argument from the Word of God , is grounded upon the condition of admission of persons into the visible Church of God , therein allow'd , and it is this .

The Word of God both alloweth and requireth , that persons be admitted members of the visible Church , upon an account that is really diverse from saving grace ; therefore the visible Church may be considered to be truely a Church of Christ without respect to saving grace .

The antecedent here is not to be touch'd : for unlesse we pretend that according to Scripture , the childe born within the Church is admitted a member thereof , for his own habitual or inherent grace , or that foederal or imputed grace is saving grace , or that he is not of the Church , or not to be baptized , till he make a profession of saving grace in his own person ( all which are apparently absurd ) we must needs yeeld , that according to Scripture persons are admittable into the Church , upon an account that is diverse from saving grace .

Obj. It may not be objected , that the child is admitted upon the evidence of his parents saving grace ; for , as that is false in it selfe ( as anon will be shewne ) so it reacheth not at all to our present purpose , which onely concerneth the qualification of the very person admitted , and the ground thereof in himselfe .

Yet , I grant , that this is concludent onely in settled Churches ; for at the first plantation of a Church personal qualities are to be expected in Heathens adult for their admission into visible Church-membership , as also when they are to be adjoyned to any particular Church already setled ; and therefore so farre onely as concerneth the admission of infants in setled Churches .

However is not this our common case ? yea , and of all the Churches ? were not our and their members admitted in infancy , time out of minde ? all standing as members grown up , or branches sprung from the old root , in the garden or Church of God ? at least ordinarily and for the most part ? for how rare a thing and extraordinary is it , to hear of a Pagan , Turk or Jew baptized Christian ?

The consequence is also evident , upon this ground , that the same grace may easily be considered to continue the being of the visible Church , which first gave it ; unlesse some violent accident ( as renouncing the Covenant , &c. ) hath since disolved it ; for as Dayrel saith well , we must know that all which be once admitted page 171 into the Church , do remaine members of the same Church , be they never so wicked , until either they themselves depart from it , or else by excommunication they be cast out ; and that consequently all the scandalous persons aforesaid , were in and of the Church , yea , the incestuous person , till he was excommunicated ; and this ( as he addes ) they of the separation likewise acknowledge to be true .

Object . The great objection here is , that children remaine Church-members by foederal holinesse until they come unto their adult estate indeed , but no longer , for then they must give the answer of a good conscience for themselves , and continue this relation to the Church upon the account of their own faith .

Answ. 1. I readily grant , that all children baptiz'd in their infancy ought , when at yeares of discretion , to give this answer of a good conscience , both by their evidence of their knowledge of Christ , and an holy conversation .

2. I further grant , that there is an evident necessity upon all such baptized persons , to own the faith into which they are baptized , at least , negatively ; seeing that a positive renounciing thereof putteth out of the Church .

3. Yet , admit that persons thus baptized , in their infant state , state , do not give such answer , at years of discretion , either of their knowledge or holinesse as they ought to do , it by no meanes follows , that they are forth-with rendred out of the Church , or that their former foederal , or relative holinesse , is hereby null ; for these Reasons .

Reas. 1. The Word of God ( wherein alone his minde is revealed ) hath no where evidenced that foederal or relative holinesse of persons borne in the Church , or their relation to the Church thereby , is extinct at years of discretion , or removed and lost by ignorance , or the want of the evidence of saving grace ; if but one text were produced intimating this , this part of the controversie ends .

2. Yea , indeed , the contrary is more then evident in sacred writ , viz. that relative holinesse doth proceed , even into the adult estate , and that ignorance or want of the evidence of saving grace , doth not then extirpate our former ( hurch interest convey'd thereby , and sealed in infancy ; was not Ishmael and the incestuous person at their adult estate ? or were they such as evidenced saving grace ? yet Ishmael [ Gal. 4. 30. ] and the incestnous person [ 1 Cor. 5. 12. ] are both acknowledged to be within ; hath it not appeared , abundantly , that persons charged by God himself with actual rebellion , are also acknowledged at the same instant , by the same God , to be his people ? how could they be so charged , had they not been at adult age ? and how could they be so acknowledged , had they had no foederal or relative holinesse , for they had none other .

Yea , ( to put it out of further question ) this people are expresly said to be a holy people , Deut. 14. 2. even while they were charged with being stiff-neck'd , and a rebellious people unto this place , chap. 9. verse 6 , 7. and what holinesse could that be , that was consistent with a stiffe neck , and a rebellious heart , but a Covenant-holinesse ? even as 't is there expounded to be ; I have chosen thee to be my people , or a holinesse of separation ; as it also followeth , Deut. 14. 2. to be a peculiar people unto himself , above all the nations that are upon the earth .

And to anticipate any that should restraine and limit this Covenant-holinesse , consistent with actuai wickednesse to the time of the Law . The Apostle Peter hath taken the very same passage , and made its application to the times of the Gospel , 2 Peter 2. 9.

If yet any possible scruple remaine , seriously weigh that method of reasoning God is pleased with , in Psalm 50. 7. God threatens there to testifie against Israel ( a sufficient note of Israels wickednesse ) yet in the same verse God owneth Israel , a competent token of Israles holinesse ; but how d●th God own wicked Israel ? not in Covenant ? yea doubtlesse in both the maine parts thereof , thou art my people , and I am thy God ; hear O my people , and I will speak , O Israel , and I will testifie against thee , I am God , even thy God ; here is sufficient , doubtlesse , infinitely to supersede , what can lawfully be argued against the possibility of a wicked Israelite , his being in Covenant , from v. 16 , 17. so much insisted on .

3. Therefore nothing is more trite in reformed Writers , especially against the Anabaptist , then the distinction of persons holy , vel actu , vel orasione professione debita , holinesse real and relative , habitual , and imputed , foederal and inherent ; who generally acknowledge that some persons are holy in a relative , foederal and imputed sense , and by profession , obligation , separation and calling , that are not holy really ( as it stands opposed to relatively ) actually , personally or inherently ; who are yet onely called to be Saints , taking the word [ called ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ut sint sancti , as Paraeus , Aretius , and divers others do ; in which sense Master Baxters words are ordinarily quoted , That there are His Rest . p. 105 many Saints or sanctified men , that shall never come to Heaven , who are onely Saints by their separation from paganisme into the fellowship of the visible Church . Whence also Chamier proportionably reasons , quomodo Paulus dicebat Romae , i. e. omnes sui temporis Judaeos esse sanctos , quod eorum Truncus , i. e. Abraham sanctos fuisset .

4. We need not trouble our selves to prove particularly , that the judgement of the reformed Churches , is that foederal holinesse doth proceed into the Adult estate , seeing those Churches , ( viz. of New England ) which alone are capable of suspition in this controversie , have expressely declared for it ; or at least very strongly Mr. Cottons way of the Church of New England . pag. 51. intimated , in these words , those ( say they ) that are baptized in any Church , may ( by vertue of this former interest ) require the Supper in that Church , if there be no impediment in regard of their unfitnesse to examine themselves .

Which yet Master Baxter hath somwhat more clearly , for , saith he , their being baptized persons , if at age , or members of the universal Church , into which it is that they are baptized , is a sufficient evidence of their interest to the Supper , till they do by heresie His Rest . p. 104 or scandal blot that evidence , which assureth us to be the confident issue of much doubting , dispute , and study of the Scriptures .

5. Yea , that prudent Ordinance called confirmation , though of singular use in the ( hurch , if well managed , and that onely thing that seemeth against us in this part of dispute , it being looked upon as a mean of passing from the Infant to the Adult estate ; yet it is most evident , this did not intend to exclude those that were found ignorant ; and wanted a fit and ready answer at their examination , presently out of the Church ; or , on the other side , to admit the rest , upon a new account into Church-membership , they being sufficiently so before ; for they stiled this exercise not an admission , but a confirmation ; or if in any respect it was an admission , the term thereof was only into the company of adult Church-members , or to some higher priviledge of the visible Church , viz. the Supper , and not at all to the state or society of Church-members as such .

Neither did such examinants intend ( at least , a direct ) search , for evidence of grace , but competency of knowledge ; or at utmost , a renuing of that covenant , or promise , personally and actively , which before in their infancy , they were only passively , and in their sureties bound unto .

Which promise ( having for the object of it repentance and obedience , and being for the nature of it a promise , that is , respecting the future , and being made for something yet to be ) doth rather suppose , that as yet they have not repented , nor entred upon a course of new obedience , , and consequently , are not yet supposed to have any saving grace , though thought fit upon such a promise to pass by confirmation of their examinants , out of their Infant , into their Adult estate .

6. If those that do not render this answer of a good conscience , are no longer within the Church . I demand whether they were truely members of the Church in their state of Infancy , or onely seemingly so .

1. If it be replied that they were onely seemingly so , then Infants interest in the Church by foederal holinesse , is not a real interest , which is plainly Anabaptistical ; or at least but dependently , and upon the supposition of future saving grace , which is absurd and plainly against the Scripture .

For after heaven had reveal'd that Ishmael was none of the seed of the promise of salvation with Isaac , and that to Abraham Vid. Gen. 17 himself ; he is yet by vertue of his relative foederal holinesse , from his fathers family , and in plaine obedience to Gods command , circumcised by Abraham , the mark and token of the Covenant of God .

And the bond woman and her sonne , who indeed was Ishmael , are clearly intimated to be within , Gal. 4. 30. where they are charged to be cast out .

Where also the Apostle assures us , that this history of Ishmael and Isaac was alleg●rical , and served to conclude , that even in the dayes of the Gospel to the end of the world , there should be Ishmaels as well as Isaac's in the visible Church ; the Apostle arguing v. 29. from then to now .

2. Againe , if it be said , that such were really visible members before , in their infant estate , but now , they wanting that which their Adult estate requires , to continue this their membership , they cease to be any longer so .

I then must demand whether they cease to be so on course , and by any thing which flowes from the nature of such a state ; or whether they cease , or rather are made to cease to be so , by violent censure or Excommunication .

1. If the first be chosen , viz. that they cease to be any longer members of themselves , without any censure of the Church .

1. I humbly conceive here is a new way of loosing Church-membership , viz. by ignorance , wickednesse , &c. unknowne to the Scripture , or any age of any Church before .

2. Then Ideots and distracted persons cease to be members of the visible Church at their Adult estate .

3. What shadow of Scripture or reason is there that ignorance for which ancient people may not be excommunicated , should of it self , put the younger out of the Church ? or that wickednesse , which cannot put elder persons out , with censure , should be thus effectual to exclude youth just at such a crisis or age .

4. Why then are not such persons whose ignorance , or want of the answer of a good conscience , hath made their interest in the Covenant null , upon their after-learning , &c. to be re-baptiz'd .

5. Yea , if this confirmation be indeed a new admission , viz. upon the account of personal or habitual holinesse , and the former ground of our Church and Covenant interest , viz. foederal holinesse , do passe no further then such an age , why are not all at this transition rebaptiz'd ? we are no longer in Covenant , then the reason of being in Covenant holds ; and the seal of the Covenant holds no longer then our being in Covenant continues ; and it seemes the reason of our former being in Covenant , is now lost , and we enter Covenant again , upon our personal ( a new ) account , why then must not we have the seale of entrance applied also , viz. baptisme ? But ,

Lastly , this is most expressely confuted by the former instance of Ishmael , he was borne in the Church , he hath sigillum foederis put upon him , and therein he continueth though wicked , until he is by violence cast out , as the Scripture witnesseth , Gal. 4. 30.

2. Then there is no refuge left , but that such as are found ignorant , &c. at yeares of discretion , are to be cast out of the Church by Excommunication . If this be said ,

1. I answer , that it is hereby granted me , that the interest of ignorant persons , &c. is real until they be excommunicated ; and consequently , that such persons may be ( that is , actually , though not lawfully ) real members of the visible Church , as have no saving grace ; which as much as I need desire in general , yea , or in this particular ; for then this Church-membership is continued upon the account of foederal holinesse , not saving grace , untill this violent accident of excommunication dissolve it .

2. Howsoever this doth not at all distinguish the crisis or period of the beginning of the Adult estate , which we are now upon ; for no reason can possibly be shewne why ignorance or scandal , should deserve this censure more at this time or state of passing , then at any other age of our lives .

3. But , lastly , let me be answered ; did we ever reade either in Scripture , or any history of any Church , that ignorance , or unreadinesse . to answer , or learne when catechiz'd , doth render youth so censurable , as to be wholly extirpated , and cast out of all relation to the Church therefore ? and yet , let us bethink our selves , is not this the very case ?

Let me conclude with plainnesse ; a childe is borne in the Church , and sealed therein , in his infancy , and therein continues until ripenesse of yeares , and all this by vertue of his first Covenant-holinesse . I desire to know , whether this his Covenant-holinesse , and his relation to the Church , so long held , and continued till now , thereby , doth now expire ? what Scripture or reason depriveth him of it ? the authority of what Church hath declared it void ? what can cast him out but excommunication ; whether all excommunication doth utterly root up Covenant ▪ interest ? what can merit so great a penalty but known and proved scandal ? and lastly , whether all ( or any ) ignorance at ripenesse of age , or unaptnesse in youth to learn the Catechisme , be tollerably to be accounted according to Scripture or the judgement or practise of any one Church of Christ ; a scandal , or such a scandal as may be censur'd and punisht with utter extirpation out of the Church .

CHAP. XX. Objections from Scripture considered .

BEfore I passe to the humane authority , I hold my self bound to answer such objections against my Scripture-arguments , as are offered thence .

Though , I humbly professe , I can hardly find or think of any , that have either weight or colour in them but what have had sufficient , ( though occasional answer already , or at least been anticipated .

However ( that this head may have some body , and that I may not write nihil hic nisi carmina , &c. )

Object . 1. It is objected from John 8. 37. that those that were Abrahams seed were yet the devils children .

Answ. What then ? therefore some Church-members are really the children of the devil ; but this we deny not , onely , we still assert , that notwithstanding they may be really members of the visible Church , as well as really Abrahams seed ; in regard of their holy profession and state , they were really Church-members and children of Abraham , yea , of God ; but in regard of their unregenerate nature , and rebellious lives , they were ( as our Saviour affirmes ) the children of the Devil .

Were there any need , we might fully explicate the answer hereunto , by distinguishing of the Jews . First , as they are acknowledged to be Abrahams seed . And , secondly , as they are called the Devils children .

First , these Jews may be thought to be Abrahams seed , either carnally , ecclesiastically , or spiritually , i. e. savingly , as his natural off-spring , as Jews , or as borne of him , the head of the Covenant , as holy branches of that old root or members of the Church . Or , lastly , in that strict and saving sense , as the children of Isaac , or the seed of the promise , elect to salvation .

1. Now to apply , if our Saviour here mean , that these Jews were Abrahams seed onely in this first sense , viz. borne of his naturaly body , but by their heresie denying Christ , and their schisme , negative , keeping themselves off from the Gospel-dispensation ; and positive , raising themselves as a Church in distinction and opposition to the Gospel Church now planting in the world ( of all which they were highly guilty , ) deservedly divorced , and cut off from the Church ; then I say , this text reacheth not our case ; for , though such desperate murderers of the Lord of life , and open rebels against the doctrine and meanes of salvation , are no real Church-members ; it followeth not that therefore we cannot consider others that joyn themselves to the Gospel , and professe to expect salvation from Jesus Christ , &c. to be so neither .

2. If our Saviour meant that they were the visible Church and people of God , and Abrahams seed in that ecclesiastical or Covenant-sense ; This I take to be the common sense of Expositors , for though they call these Jews carnales Abrahae posteras , yet they oppose carnales here to spirituales , i. e. veros in their known and common sense . Vid. Expos. in locum . then , it either resteth to be proved , that our Saviour intended here to declare them onely nominally or equivocally so , because he chargeth them as children of the Devil ; for which there is no colour in the world , seeing both , as before , may be really predicated of the same subject , viz. that they are really members of Christs visible Kingdome , and yet really children of the Devil ; as those children of the Kingdome were , who went accursed from the mouth of Christ in another place . Or , secondly , it is yeelded , that these Jews were not onely nominally , but really members of the visible Church , and then my desire is granted , viz. that persons void of saving grace , as these Jewes were , may be considered to be real members of the visible Church .

3. Indeed , if we take Abrahams seed , here , in the last sense , viz. spiritually or savingly such ; then the opposition is most evident ; for thus they could not be Abrahams seed , and the children of the devil also , and our Saviour plainly staves off from the first , by so sharp a charge of the second , q. d. you think because you have Abraham to your father , that you are the heirs of salvation and heaven , but alas ye are the devils children , and must look for your place and portion with him .

Secondly , we may distinguish also of these Jewes , as they are here affirmed to be the children of the Devil . The children of the devil are so in nature or habitually , or in conversation , or service , or so in state , condition , profession and visible shew ; nor though such as are in nature and service the children of God , and in grace and works the children of Abraham , cannot be in state , profession or outward shew the children of the Devil , yet on the contrary it is too evident in sad experience , and plaine in the Scripture , that such as are the children of God and our father Abraham , in profession and condition , may yet be the children of the world , the flesh and the devil in heart , and life , and service ; as these Jews were , who though they were so notoriously eminent in the service of the devil against Christ and his Gospel , are yet acknowledged by our Saviour here to have Abraham to their father , and by Paul , Rom. 9 4. to be the adopted children of God .

Object . 2. He is no Jew that is onely so outwardly , Rom. 2. 28. therefore he is no real Church-member that is onely so in profession .

Answ. 'T is confest that he is no Jew in the Apostles sense , that is onely a Jew outwardly ; and that this , by analogy , will conclude from Jews to Christians ; but the great question yet resteth , viz. in what sense the Apostle meaneth that the Jew outwardly is no Jew . 1. He cannot mean that he was no Jew carnally , this is confessed while the Apostle termes him a Jew outwardly . 2. He cannot mean that he is no Jew ecclesiastically , or with respect to visible Church-membership ; for that also he allows in the very next words , ch. 3. 1 , 2 , &c. what advantage then hath Quum enim eos circumcisionis symbolo insignitos suisse tra dit , quo filii De● haber●ntur , non eas fatetur suo aliquo meri to , excelluisse sed Dei beneficiis . Bul. in loc Rom. 9. 4. the Jew ? as if he had said , if he be in some sense no Jew , what then is his advantage above the Gentile , he answers himself much every way ? and wherein , but in Church-priviledges ? and how , but as this outward Jew is a Church-member ? 3. Then thirdly , there is no sense left for these words of the Apostle , but that spiritual saving sense before mentioned so that here is a Jew and no Jew ; a carnal Jew and an outward Jew , a member of the visible Church , to whom belongeth the adoption and the glory of the Covenants , &c. and yet no Jew spiritually and savingly ; as the very place interprets it self , if any thing heeded , where the Jew outwardly is onely asserted to be no Jew , in that he is not a Jew inwardly ; and what s that ? but such a Jew as God expects , accepts , or gives praise unto , whose praise is not of men , but of God ; the conclusion is , that some are outwardly Christians or members onely of the visible Church , who are not spiritually or savingly so , or that shall finde no praise or acceptance with God , which was never denied .

Object . 3. Some in the Church have onely a name to live , when indeed they are dead ; Rev. 3. 1. therefore there are some that are onely nominal , and not real members of the Church .

Answ. I have before confessed that there are some persons mingled with the Church and people of God , that are of his Church onely nominally and not really ; that have the name alone , and not the thing ; whether we respect the visible Church or the invisible ; such as pretend ( contrary to their direct intentions , as the Jew at New-castle ) to joyne with the Church upon any corrupt or treacherous designe , may have the name ( but that is all ) of a visible member thereof . Again , all hypocrites that cover their rottennesse under specious professions of the truth of their grace , from the eyes of the world , have the name and shew of the members of the Church invisible , or of the Church of the saved , when they have nothing at all of the truth or being thereof .

2. But 't is most evident , that our Saviours words now urged , reach onely the latter sort of these pretenders ; and lay us a ground onely to distinguish of nominal and real members of the Church of the saved ; so far is it from troubling the course of our question at all ; for if we mark , the Text saith not that this Church hath a name to be a Church , but to live , to have spiritual and saving life in her in opposition whereunto she is alone said to be dead . Againe , this life doth not seeme so much as to pretend the life of outward grace , or that which is the principle of the state and condition of the visible Church , but onely the life of habitual and inward grace , or that which is the principle of good works and a holy conversation , as is very evident from the very Text , I know thy works , thy works are not perfect before God , v. 1 , 2.

3. Yea , to put all out of doubt , the same mouth , that thus chargeth her to be dead , doth also acknowledge her to be a Church , and her Ministry to be an Angel , to the Angel of the Church in Sardis , v. 1. and concludeth this Epistle , v. 7. as he doth the rest , Let him that hath an eare heare what the Spirit saith unto the Churches ; it is also called a golden candlestick as well as the rest , yea and by name said to be one of the seven Churches , ch. 1. 11. and 20.

Object . 4. To the wicked God saith , what hast thou to do to declare my Statute , or that thou shouldest take my Covenant in thy mouth , &c. Psalme 50. 16. therefore wicked men are not in Covenant , and consequently not in the Church .

Answ. This passage may be thought to be spoken of wicked Ministers .

1. From the context in the verses preceding , which chiefly treat of the work of Ministers , viz. sacrifices , and offerings , and burnt-offerings , as the special matter of the present discourse , from v. 8. to v. 14.

2. From the Text it self , which supposeth the persons here reproved , to be such as used to declare Gods statutes , [ to others . ] I should not lay much weight upon this interpretation , but that it seemeth to have been the minde of the eminent translators of the Bible , who point us in their margent to Rom. 2. 21 , 22. as a Text parallel and exegetical of this , and which is manifestly concerning Ministers . Now if the Text before us should indeed be thus to be understood , viz. of Ministers , who seeth not its distance and utter incongruity to our purpose ?

2. But should it be found to intend the people , it will also be found far enough from wounding , or indeed touching my conclusion ; for it cannot be conceived to determine any thing touching that with which it medleth not , viz. the outward Covenant-state of this people , it doth not so much as seeme to offer any service at all against us ; unlesse to the Brownist in another point , viz. that wicked men ought not to performe holy duties ; which yet indeed it doth but seem to do ; for the intention of the Text is not to resolve what is a wicked mans duty , but what will be the fruit and issue of all the duties of wicked worshippers , and what ruine and destruction abideth them , as is most evident from their contrary in v. 14. they that offer thansgiving , and pay their vowes to the Lord , they have a promise made unto their duties , verse 15. but now to the wicked God saith , q. d. thou hast nothing to do with this grace or promise made to the godly , &c. what hast thou to do with my name or Covenant ? doest thou imagine that I will have any mercy for such a wretch and hypocrite as thou art , deceive not thy self , &c. therefore v. 21 , 22. more directly , I will reprove thee , and set them in order before thee , therefore consider this all ye that [ in your duties ] forget God , least I tare you in pieces , and there be none to deliver .

All the advantages that this corrupt glosse of the Brownist hath , is taken from the sound of this English phrase , [ what hast thou to do ] which indeed is onely to an English objection ; for if we examine all the other languages we shall find it will not bear any weight at all , viz. no more then quid tibi ad narrandum , vel ut enarres , &c. will help him too ( which doubtlesse is fitter to be understood of what profit or benefit such a one can expect from his duty , then what duty he is bound to perform ) as the Hebrew and Targum are rendred , or quarè tu enarras , &c. wherefore doest thou worship God , for what end , what 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ canst thou hope for ? as the seventy , the Aethiopick and the Latine version have it ; but might the Syriack version be heard , there is lesse colour for the objection , hence against my position , for it ends the interrogation ( and so the question ) with declaring the Statutes ; and maketh the Covenant of God , and the Peccatori dicit Deus , quid tibi , & libris mandatorum meorum ? gestas enim pactum meum ore tuo , attamen tu odisti disciplinam , &c taking thereof into the mouth , an aggravation of wickednesse ; thou carriest my Covenant in thy mouth ; yet thou hatest my discipline , and castest my words behinde thee .

3. To conclude , whatsoever be found to be the true sense of these words , most certaine it is that the sense of this objection is not ; for how plentiful is the Scripture in acknowledging wicked men to be Gods people , and outwardly in Covenant with him ? yea , if we cast our eye to the seventh verse of this same Psalme , this is cleared beyond contradiction ; where we finde the Lord summoning his people to be testified against from heaven , yet owned by the name of his people , and himself acknowledged to be their God , most Emphatically , I am God even thy God , q. d. though I am about to testifie against thee , let none imagine that I intend thereby to disown or reject thee , or that thou art no longer in Covenant with me , for notwithstanding thou art my people , and I am God even thy God , or as the Covenant expresly soundeth , I am ( yet ) to thee a God , and thou art to me a people .

Object. 5 'T is said , John 2. 19. that those that left the Apostolical Churches were never of them ; therefore those that have no saving grace , though they be in the Church , they are not of it .

Answ. One great help for the right understanding of this Text is to weigh the conditions of these persons here spoken of ; the Apostle in the immediate verse foregoing , telleth us that they were Antichrists , that is , desperate hereticks , for ut Christus suum aluit tulitque proditorem , sic etiam Apostolis alendi erant multi Antichristi & Pseudo Apostoli , as Marlorat hath collected out of Thomas Naogeorgius , of whom Bullinger out of Tertullian , Irenaus , and Eusebius giveth us a particular account in his Commentary upon this Text ; they were ( saith he ) Simon Magus , Menander , Saturninus , Basilides , Carpocrates , Cerinthus , Haebion , the two first of them were by their proselytes worshipped as God , the rest denied , either the Divine or the Humane nature of Christ .

And now the question would be , whether these persons were guilty of those grosse and Antichristian Heresies , while they continued to be ex Apostolorum societate , as Marlorate speaks , or under the pretext and profession of Christian Religion ? those words of Naogeorge on the place , subdolos and falsos fratres seem to carry the affirmative ; as also , what Bullinger addeth of them , cum Christianorum nomine se vinditarint Haeretici , &c. Now if so , the matter is ended , for I have before acknowledged , that such , as upon any treacherous or corrupt designe take up and carry the profession of religion not historically owning , but with a secret purpose of minde rejecting the faith and doctrine of Christ , are onely doubtlesse ( to use Brentius his words ) Christianorum numero , nomine & titulo ; rever à nunquam crediderunt .

2. But ( least this content not ) another special means of clearing this doubt , will be to consider what is meant by these words [ they were not of us ] and in what sense these that are now departed from the faith and the Church , are said never to have been of us .

Now , first , I yeeld that this phrase is not to be restrained to the society of the Apostles , but to be enlarged to the company of the faithful , or those primitive Apostolical Churches , from which they truely broke themselves off , as well as from the Apostles .

2. I distinguish of persons being of the Church , viz. by profession Of the Church p. 14 onely , or by profession principled with a common faith , or by profession with a saving faith ; or with Dr. Field , after Stapleton , some persons are of the numero onely , some numero and merito , and others numero merito & electione ; the first are real members of no Church at all ; the second are members of the Church of the called , the third and last onely of the Church of the Elect , or the saved .

Whereof I make application thus . 1. None will deny but that these Whence our Divines conclude non profecto veniet Antichristus ex Judais , quod quidam credunt neque ex Turcis sed ex Christianis . Naogeorge in loc. Hereticks that were never of the Church in the Apostles sense , were yet of the Church in the first sense . numero , nomine , titulo , ex Apostalorum societate , & Christianorum , and thus Christiani , as Bullinger saith , Christiani olim fuerant quos hic vocavit Antichristus , they were Apostolorum discipuli , though ficti , and fratres , though subdoli , and falsi , as Naogeorge saith ; but thus , as before was noted , the Text concerneth not our question at all .

2. Yet , I grant , that some of these Hereticks might formerly have owned the true Religion , without these Heresies , or any purpose and designe to promote the same , or themselves by them ; but that they came on ( as in our age , men usually do ) thereto , by degrees ; and that , though they were not of the Church in the Apostles sense , yet they were of the Church according to the second branch of the distinction before explained , viz. of the Church of the called , though not of the Elect. Tertii vivam habent fidei radicem , ac suae Adoptionis Testimonium penitus fixum in cordibus gerunt , de his loquitur Jobannes cum impossibile esse dicit ab ecclesia alienari . Calv. in loc.

Therefore the Apostle meaneth , that these Hereticks did make it appeare by their departure from the Church upon so damnable an occasion . that they were never of the Church to be saved , or elected to salvation ; though yet they were once of the visible so ciety of Christians , or of the visible Church from which otherwise they could not have departed , and that really , though not effectually , finally , fully , or savingly ; they were not of us ( saith Oecumenius ) that is of the lot of them which are saved ; yet they were truely of us , as Augustine fully and clearly distinguisheth the place ; his words are these , such as will not tarry in the Church , but finally forsake it to the end ; in the prescience of God , and respect of the small benefit they shall have by their temporal and small abode there , be not of or in the Church ; though according to this present state they are truely members thereof ; which words are quoted and sealed to by Fulk against the Rhemists in Vindication of the Protestant judgement , aspersed by the Papists ( as more fully anon ) in this point ; those other words of Augustine used by Fulk upon this Text likewise , are yet more clear ; these men therefore were of the many that were called , but of the few that are chosen , they were not .

And this double sense of being of the Church ( at which some seeme to be offended ) is clearly grounded upon the Scripture , those that are of the visible Church , and not of the invisible , are as well said to be of Israel , though not Israel , by Paul to the Chap. 9. 6 Romans , as those are here said to be of us , that are of the Church invisible also .

Therefore I conclude with Fields apt and pertinent words , by that which hath been said that none but the Elect are of the Of the Church . p , 14 Church , in that principal and high degree before mentioned , we may easily understand the Truth of their meaning , who say , that hypocrites , wic●●d men , and cast awayes are in , but not of the Church .

Object . 6. The titles , that are proper to the savingly beleeving ( as Saints , Gods children , people , &c. ) are communicated by Scripture to all Church-members , therefore all Church-members are by Scripture supposed to be truely and savingly beleeving , and those that are not savingly qualified , are but equivocally so called by Scripture .

Answ. To take it for granted , that such titles as these , are proper in Scripture to such onely , as savingly beleeve , is too plainly to begge the thing in question ; or rather , that which hath been wholly put beyond all question , by the Scripture it selfe before .

Had not we already found the holy Ghost almost throughout the Scriptures , when he doth not onely suppose , but expresly charge a people to be notoriously wicked , to own such a people at the same time , and in the same place to be Gods people ; children , holy , &c. this might have seem'd a plausible and handsome argument ; but seeing it is indeed thus , a very easie reply may serve it , until our former arguments from Scripture against it , are answered .

How such titles as these became so generally received , as proper and peculiar to such onely , as savingly believe , I dare not presume to guesse ; however give me leave to fear , that the too frequent restrain'd or ambiguous application thereof ( shall I say unadvisedly ) from our pulpits , hath had some influence into that sad and schismatical perswasion and errour , of the Anabaptist as well as others .

CHAP. XXI . The Authority of the Church searched after ; and first in Augustines age .

LEt us now at length descend from the consideration of Divine authority , to that which is called Humane , and from the Scripture to the Church .

But if we would indeed discerne the clear and distinct opinion of the Church in this famous controversie , we need not be so much busied in drawing consequences , or offering snatches from what she hath scattered by her worthy hands , up and down , upon other occasions ; but rather seriously to fix and ponder upon what she hath delivered about it , when called by some eminent and special providence to speak punctually to it .

Before this controverting age of ours , there have been three remarkable periods of special occasion , exacting the sentence and judgement of the Church in the present case ; upon all which we now proceed , briefly to examine what judgement she hath made .

The first eminent occasion hereof was urged by the Donatists ; Aug. Tom. 7. Gram. l. 2. c. 3. 4 there was , indeed , as Austine observeth some slight motion of it , by some Schismaticks in Cyprians age before , but Donatus was the first great stickler in it ; who held , that none but the godly were true members of the visible Church ; the very point , I humbly conceive , that we have all this while been arguing against ; but was this indeed the opinion of the Donatists ? if St. August . may be believed , doubtlesse it was , illud ostendere tentaverunt ( inquit August . ) Donatistae prolatis multis testimoniis Divinarum Scripturarum , Aug. Tom. 7. Col. cum . Donatistis . quod ecclesia Dei non cum Malorum hominum commixtione futura praedicta sit ; though driven by dispute , at length they evaded , by limitting their opinion to openly wicked , as Augustine testifieth also , Malos in ecclesia permixtos esse confessi sunt Donatistae , sed occultos eos esse dixerunt .

Now this worthy mouth and champion of the Church in his age hath noted this opinion as an errour , and therefore not his own opinion , and as an errour of this sect of the Donatists , and therefore not the opinion of the true Catholick Church of God in his time , as abundantly appears by his set and purposed large disputation , in most of his volumes against the errors of the Schismatical Aug. lib. de correp. & gr. cap. 9. & de don . persev c. 8 Sect.

And least it should be thought that the heat of dispute should have transported him , he giveth us his judgement , most clearly and fully upon other occasions about it ; as before we noted ( after Dr. Fulk ) Augustine teacheth us , that such as shall certainly fall away , and that finally and consequently , such as have no saving grace , according to their present state ( that is while they abide with the Church ) they are truely members thereof .

Again in the same place upon those known words of the Apostle , they were not of us ; that is , saith he , they were not of the number of the sons , even when they were of the faith of the sons ( what he means by sonship here , he telleth us in his reason in the next words ) because , they that are the sonnes indeed are foreknown and Ecclesia etiam mali sunt , imo bonis multo plures ut in co rum comparatione pauci sunt . de unit eccles . cap. 12 predestinated these men , therefore were of the many that were called , but of the few that were chosen they were not ; yea , in another place he assureth us , that there are not onely evil men in the Church , but indeed so many as that the good being compared with them are but a few .

CHAP. XXII . The judgement of the Protestant Writers searched after .

THe second eminent point of occasion was sharpened by Bellarmine , Stapleton , the Rhemists and other Papists , by their envy and malice against the Reformation ; falsely charging the doctrine thereof , concerning the visible Church , to be , that none are truely members of it , but such as are elected , or such as have saving grace .

Hereby the Patrons of our Protestant and reformed cause are provoked to answer for us ; and what is their answer ? do they Am. Ant. Bel. Tom. 2. l. 2. c. 1 n. 5 acknowledge the charge to be just ? or do they not with Ames , cry , falsum est ? it is false that we require internal vertues or saving grace to render one a member of the visible Church according to the outward state thereof .

Accordingly Dr. Fulk wipes off the like aspersion cast upon us by the Rhemists ; the visible Church ( saith he ) hath both Fulk upon the Rhemists on Mat. 22. 14 Elect and reprobate in it , but the Chatholick Church invisible , which is the body of Christ , consisteth onely of Gods Elect ; the true members of his body ; thus you know ( speaking to the Rhemists ) right-well , but that you are disposed to slander us , wheresoever you can take occasion to blinde the ignorant by ambiguity , or generality , or double understanding of any word .

Againe , the Jesuite having charged us falsly in these words , the onely reason by which hereticks hold the Church to be invisible , because they imagine the Church to consist onely of the elect , or at Whites way to the true church least of the good . White , not more generally then boldly answers , Here the Jesuite bewraieth either hid ignorance or malice ; let him if he can , for the credit of his Word , shew where any of those whom he calleth Hereticks do teach or affirme , that the Church militant ( whereof the question is ) consisteth of the Elect onely .

Whereupon also Whitaker saith , that Bellarmine ought to Debuit Bellar. probare in ecclesia Catholica , &c. Whita . Contro . secund. qu. pri. cap. 7 prove , that there are both good and bad in the Catholick ( that is the invisible ) Church ; which when he goeth about to prove from the Parables of the barn-floor , &c. he ought to understand by the barn-floore in this place , not the Catholick , but the particular Church , in which we confesse that there are both good and bad .

To whom Doctor Reynolds in his defence of the Church , Reynolds in his second thesis . which consists of the Elect alone , fully accords ; the wicked ( saith he ) must needs be a part of the Church , if the name of the Church did signifie the visible Church , and we call it consisting of the good and bad .

Famous Willet also addeth his testimony hereunto , when in answer Willet . Synop. of the Church . to the Papists , he openly and freely acknowledgeth , that such as do not truely beleeve , ( whom he calleth ) close infidels are of the visible Church , viz. de jure ) yea , and that open sinners are of the visible Church de facto , until they be excommunicated .

Our industrious Fox is very distinct in the point ; which visible Church ( saith he ) having in it self a difference of two sorts Fox Act &c. p. 27. of people ; so it is divided into two parts ; of which the one standeth of such as be of outward profession onely ; the other which by election inwardly are joyned to Christ ; the first are in the visible Church , but not in the invisible .

We have before occasionally noted the consent of Pareus distinguishing the Church of the called from the Church of the Elect . Pareus , Polanus Bull●nger , Ravanellus , Wollebius , Gomarus Apollonius , &c Vid. etiam . Mel. part . sept. p. 33 Ociand Enchir , p. 126 Polanus reckoning the invisible to be but a part ( not the whole ) of the visible Church . Bullinger , Ravanellus , &c. who distinguish the Church by a large and a strict acceptation , and account the visible to be of larger extent then the Church invisible , and with Wallebius , Gomarus , Apollonius , and even all the reformed Divines define the Church largely taken , viz. the visible Church , to containe within it , both good and bad , elect and reprobate .

Master Hooker thus reasoneth , all are of necessity either Christians , or not Christians , if by external profession they are Christians , Hook. eccles . pol. p. 84 they are of the visible Church ; and Christians by external profession they all are , whose mark of recognisance hath in it those things which we have mentioned ( one Lord , one Faith , one Baptisme ; ) yea , although they be impious idolaters , wicked Hereticks , person excommunicable , yea and cast out for notorious improbilities ; — yet such we deny not to be Imps and limbs of Satan , even as long as they continue such .

Field assureth us not onely of his own , but even of the judgemen Field . p. 12 , 13 , 14 of such as are most liable to exception in the case , and confidently telleth us that the meaning of Wickliffe , Husse , and others , who defined the Church to be a multitude of the Elect was not , as if they thought them onely to pertaine to the Church , and no others , but because they onely pertaine unto it principally , fully , effectually and finally , &c.

Externally those are within the Covenant , though they have not for the present that sound work of faith , and may be never shall . Hook. survey p. 36.

Mr. Cobbet confesseth ( or asserteth rather ) that there is a Mr. Cobbet . Concl. 3. in his just vindication Vid his Book of Inf. Bap. p. 57 Bish. Usher sum of Relig. p. 396 Vid. Cottons way . p 1 Expos. in 39. Art . p. 87. bare external being in the Covenant of grace by persons , who possibly never shall be saved ; and therefore who have not any saving grace .

The visible Church consisteth of good and bad ; as at the beginning we see it did in Cain and Abel ; whereupon our Saviour compareth the Church to a net , in which are fishes good and bad .

But I shall conclude the matter out of doubt , with the observation made for us , by the industrious exposition of the English Articles . The members of the visible Church ( it saith ) are some of them for God , and some against God ; all of them not withstanding deemed parts of the Church so long , as they make no manifest and open rebellion against the Gospel , which also addes , that the Churches bear witnesse hereunto , referring us to confes . l. Hel. v. 1. Art. 14. and 2. c. 17. Bohem. c. 8. Gal. Art . 11. Wittimb . Art . 32. Survic . Art . 15. whereunto I also refer my Reader .

CHAP. XXIII . The judgement of the Brownists , and of our Church against them herein .

THe third more special occasion , exacting the judgement of the Church herein , was given by the Brownists ; whereupon we shall briefly note two things to serve us in our passage . 1. That it was the opinion of the Brownists , that the essence of the visible Church , consisted in saving grace , contrary to what I am labouring to prove . 2. That this was judged an errour , and a great part of the errour of Brownisme , as such , by the eminent patrons of our Church and truth in that generation , going onely before , as in the present designe .

1. That this was the opinion of the Brownists indeed , viz. that the essence of the visible Church carrieth in it saving grace ; most plentifully appears , by their asserting , owning , and pleading for the same in all their writings , witnesse Smith , Barrow , Ainsworth , Robinson , Johnson and Cann , &c , who tell us Defence of the churches . p. 17 their Apol. p. 44 counterpoison p. 115. and 200 Barrows true description of the visible church . p. 2 Principles and infer . p. 8. & 10 that the Church is a separated company of righteous men from the open wicked men of the world , and that it cannot consist of all sorts good and bad , in which no unclean thing or person entreth , that keepeth the unity of faith in the bond of peace , and love unseigned ; that is a company of faithful people that truely worship Christ , and readily obey him , a company of Converts , a visible communion of Saints , that is such as are separate from all known sinne ; practising the whole will of God known ; growing in grace and knowledge and continuing to the end .

And more fully and accurately let Smith be heard once more in the name of the rest ; the true forme of a true visible Church ( saith he ) is partly inward , and partly outward ; the inward Princ. & inf . p. 11 part of the forme consisteth in three things . 1. The Spirit . 2. Faith . 3. Love . The Spirit is the soul animating the whole body ; faith uniteth the members of the body to the head , Christ Jesus ; love uniteth the members of the body each to other ; the outward part thereof is a vow , promise , oath , or Covenant betwixt God and the Saints .

2. Now that this was held the errour of the Brownist , and a part of their Brownisme , and that it was not the allowed opinion of the true Church , especially in England , appeares abundantly in the disputations of all our Divines against them ; wherein we find these two propositions irrefragably proved . 1. That an Assembly may be a true visible Church , though its worship be very corrupt . 2. That persons may be members of the visible Church , by professing the true Religion , though without sincere grace or holy life ; the latter of which is directly for us ; and in defence whereof , Dayrel so smartly replied to Mr. Ainsworth you speak ( saith he ) you know not what , for herby you imply a true visible Dayr . p. 36 , 37 Church is a company of people professing and practicing such things as will bring them to salvation . Whereupon it follows that there is no hypocrite in the visible Church ; for whose practice is answerable to his holy profession , he is no hypocrite ; nor reprobate , or any that shall be damned ; and thus you unawares confound the visible and the invisible Church .

Johnson himself testifieth thus much on our behalf , even while he His defence of the churches and Ministry of England . p. 71. saieth his accusation against us ; the forward preachers of England ( as he pleaseth to call them ) teach ( saith he ) that the true visible Church of Christ is not a separated company of righteous men from the open wicked of the world , but may consist of people good and bad .

Neither may we think that that this was the doctrine of the Episcopal A book by sundry godly and learned Ministers standing out & suffering in the cause of non conformity party alone , for the very non-conformists have a book extant , intended purposely against the separation , and therein , neere the beginning of that book , they openly acquit themselves of , and charge Barrow and the old Separatists with this errour , that they held the visible Church to be a company of faithful people that truely worship Christ , and readily obey him .

CHAP. XXIV . Seven Arguments yet further proving that the judgement of the Church hath alwayes been on our side introduced by two Objections .

THere is a twofold distinction by some made use of , to evade or weaken the authority aforesaid .

1. It is urged that some eminent Divines assert , that hypocrites are onely equivocè , and not verè of the visible Church .

But hereunto we need only remember what hath formerly been ( I think truely ) observed , that such Divines understand , by Church in the proposition , the Church of the saved , which they themselves usually called the Church Catholick , or the Church inviand none can doubt but such Church-membership is predicable of hypocrite , onely , nominally , or equivocally and not really .

2. It is also pleaded , that some , as eminent , affirme and teach , that hypocrites are onely in the Church , not of the Church . But ,

* * This tenent may seeme to cross many of our own D●vines in their writings against the Papists ; but indeed it doth onely seem so , for it is manifest that the Church which they intend , is not the same with this which I have to deal withal ; for they speak of the Chu●ch catholick , consisting only of the Elect. Hudson . his Epistle Here we may fairly understand our Divines , to meane the visible Church in the former , and the invisible Church in the latter branch of this distinction . q. d. they are in the visible When Willet had let fall that expression , that wicked men are in , but not of the Church , he presently corrected himself , adding , yea they ( wicked men ) may be members of the visible church for a time , Gen. 2. contro . of the church . p 62 Church , but not of the Church invisible , as the number of the saved .

Or , as before we received from Doctor Field . We are to take them as intending onely , when they say that wicked men are not of the Church , that they are not of the Church so fully , effectually and savingly , as the righteous and elect are , not but that they are so really .

Therefore there is plaine Scripture ground to distinguish of being of the Church , viz. savingly , as they that fell away ( 1 Joh. 2. 12. ) were not . 2. In a visible , outward , and common sense , as those were , Rom. 9. 6. that were of Israel ( to whom belonged the Covenants , and glory , of the visible Church ) though they were not Israel , to whom belonged the absolute promise of salvation .

But to silence all possible objections , I shall now undertake to conclude from several principles , undoubtedly owned by all the Churches in all ages , that they have ever denied saving grace to be essential to visible Church-membership , and consequently , must needs have ever held that wicked persons may be of the visible Church , and that really , and not equivocally onely , if it be opposed to really .

Arg. 1. To believe that relative holinesse is really sufficient Fidelibus sunt annumerandi — tanquam ecclesiae membra fidelium corum liberi , qui sunt in ecclesia , 1 Cor. 7. 14. participes enim ejusdem foederis & ejusdem professionis cum suis parentibus . Medul. Am. p. 168 , 169 to interest in visible Church-membership , is to believe also , that saving grace doth not onely do so , unlesse relative holinesse and saving grace be all one , a Paradox that no Protestant asserts ; but the Church hath ever beleeved that relative holinesse giveth real interest to visible Church-membership .

For first , she never doubted but that children borne within the visible Church , were really in Covenant and Church-members . Nor , secondly , that their title thereto is founded , not upon personal , much lesse saving grace , but upon parental or relative holinesse .

Arg. 2. The constant unscrupled practice of baptizing the children of all such , as remaine within the pale of the Church can truely proceed from no other principle but this , viz. that Church-membership may be really considered without respect to saving grace ; this is demonstrated by two considerations . 1. That it was never the practice of any Church , constantly and ordinarily ( i. e. without the Adoption of such children unto Christian Parents ) to baptize the children of Pagans , or of such as are no Church members . 2 That it cannot be imagined by any that are serious in the case , that all that are within the pale of the Church make evidence satisfactory of saving Epist. 12. Infantes pontificiorum & similium possunt baptizari ; quia non sunt plane alicni a foederi professi●ne Am. de consic . p. 248 grace .

But now it cannot be denied me that such hath been the constant unscrupled practice of the Churches of Christ in all ages , viz. to baptize the children of all such as lived within the pale of the Church .

Indeed Calvine writes against the baptizing of the children of the Papists . But , 1. Papists live not within the pale of our ( reformed ) Church . 2. And his reason given against it , is not because the Papists have no grace , or because they are hypocrites ; but because they want sound doctrine and are judged Hereticks . Yet , 3. The ecclesiastical Colledge of Geneva plainly Against Knox p. 88 tell us , that wheresoever the profession of Christianity hath not utterly perished , and been extinct , Infants are beguiled of their right , if the common seale be denied them .

I confesse that Amesius , Hildersham , ( and some others haply ) would have us put a difference in sealing the children of the wicked ( i. e. ) such as do apertè in the face of the world , violate the Covenant . But , 1. They never questioned the right of Ab allis piis eorum educatio suscipiatur . Qui foedus Dei Aperte violuat corum infantes cum aliquo discrimi●e debent ( he doth not say non debent ) Baptizari . de consc . Am. p. 247. Distinctio debet ad conectionem malorum , ibid. such children to Baptisme . 2. Nor denied the actual administration thereof unto such , wholly , onely in prudence urged the great use of Sponsores , viz. godly persons to undertake for children in such a case . 3. This reacheth not our case , for the reason hereof was not because they had no saving grace , but because their open wickednesse was a present blot and scandal to Religion , for which they ought by this suspending the seale from their children , to be made ashamed and brought to repentance . 4. However this is but the judgement of particular men , and contrary to the judgment and practice of the Churches in general , as our present argument extends it self ; yea , howsoever our Congregational brethren have of late taken up the contrary , Master Rutherford hath noted that Best , a famous Brownist , denied baptisme to belong to the children of the excommunicate onely ; which yet he doubtlesse did not because such were supposed to have no grace , but because they were , by the sentence of excommunication , cast out of the Churches ; clearly yeelding that the children of all Church-members are to be baptized .

Yea , though our Congregational brethren are yet so charitable as to allow our Churches to be true Churches , and yet so severe to deny our Infants the first seal ; we suppose this is not , because they judge us all to be void of saving grace , or out of the general Covenant of God , but ( as Master Cotton , Master Norton , &c. affirme ) because we are not within their ecclesiastical particular Covenant , and that in their practice , in their own Congregations they are more favourable to the Infants borne therein , and their application of the seals is as large as their Church and Covenant .

Arg. 3. Those that in their constant course of preaching , still supposed that men might violate their Covenant with God , cannot but be thought to hold that men may be truely in Covenant with God , and consequently in the Church without saving grace ; especially considering . 1. That if men do break Covenant with God , it is by great and notorious wickednesse . 2. That to men , who are now the Judges , such as are guilty of notorious wickednesse , and do , as Ames expresseth it , Aperte violari foedus Dei , give no evidence of saving grace ; and lastly , that as it was before observed , men cannot break that bond they are not under , or violate that Covenant , in which they cannot be said to be .

But now , none can have the least ground of doubting , whether such hath not been the constant course of proaching , yea , and writing too , by the whole cloud of the men of God in all ages that hath the least communion or converse therewith .

Arg. 4. Those that hold that notoriously scandalous persons are within , until they be censured and cast out , must needs be granted to hold also , that persons void of saving grace , may be real members of the visible Church , that is de facto , if not de jure ; the reason is , because one that appeareth notoriously scandalous , appears thereby to have no sincere or saving grace ; and according to the rule esse & apparere sunt equipollentia in jure , seeing men , who judge onely according to appearance , are Judges thereof .

But now it hath been the universal opinion or judgement rather of all the Church in all ages , that notoriously wicked and scandalous persons are really within , untill they are censured and cast out , as Willet saith , close infidels are in the visible Church de jure , and openly wicked and flagitious persons are so de facto , until excommunicated , both of which do indeed evidently argue that saving grace is not an essential requisite to visible Church-membership , neither can it be imagined , that unlesse they are granted to be within , that they are capable of being cast out , or unlesse they be granted to be really within , that they can really be cast out ; therefore persons ( as Ames aptly Medal . p. 201 and plainly teacheth ) about whom discipline ought to be exercised , are members of the Church and none other .

It will but little availe to urge here , that some Divines affirme wicked men and hypocrites , to be onely in , and not of the Church , for the same Divines acknowledge the most notoriously wicked , so far in the Church as to be liable to e●clesiastical censure , and to be cast out ; and do they not thereby confesse , that they are also of the Church , I mean visible ; for otherwise , what hath the Church to do to Censure , Judg & punish one that is not of her own society and corporation ? therefore I am further confirmed in what before was noted , that such Divines meane by such expression , that wicked men are not so fully , because not savingly of the visible Church , or else they are not of the Church , that is of the Church invisible ; for of the visible Church they must needs be granted to be and that really , by all such as allow them really subject to the censure thereof , seeing the Church judgeth none but her own members , and one cannot be said to be a member by being in the body , unlesse he also be of the body ; wherefore Ames is expresse in the words already cited , that such as are liable to Church-censure are membra & membra ecclesiarum , members ( and therefore not onely in , but ) of the Churches .

Arg. 5. The practice of the Church-hath ever been to readmit the penitents ( that is such as after baptisme have been excommunicate for scandal , and have given satisfaction to the Church againe ) into Church-communion , without rebaptization .

We read indeed of one kinde of Anabaptisme in the ancient Fortunat. in Conc Carthag . & secundinus in eodem . Conc. Church , much pressed by Cyprian , and other fathers in the counsel of Carthage , viz. of such as were baptized by hereticks , but as this is nothing to our case , it being in no respect to the persons that were to be rebaptized , or their qualifications at all , but wholly in respect to the qualifications of the administrator , viz. his heresie ; so 't is well known , that this opinion In Conc. Nic. vid. Hier. dial versus Luciferaria . was afterwards both condemned by a better advised counsel , and also revoked by the chiefest authours thereof themselves .

Now this practice of re-admitting penitents without re-baptizing them , doth evidently argue this principle wheresoever it is found that persons may be considered in relation to the visible Church without respect to saving grace . For , 1. These penitents were acknowledged to have had some secret union with the Church , even by the Church her self in their most scandalous condition , when the Church could have no evidence at all of their saving grace otherwise , upon their repentance they had entred covenant , and consequently must have had the initiating seal applied , viz. baptisme ; for what reason can there possibly be given why , else , they could not be re-baptized ; but onely this , because they were held , never wholly extirpated out of the Church or Covenant , by scandal or censure ? neither can it be imagined , that their now repenting is a certaine evidence of saving grace to have been in their hearts , in the midst of their wickednesse ; and therefore conclude we must that they held that something else besides saving grace did root and interest in visible Church-membership ; for if being in Covenant , and consequently being in the Church , did appear unto the Churches where saving grace did not appeare , who seeth not this consequence that the Churches judged , that interest in the Church and Covenant is not founded in saving grace .

Arg. 6. The Church hath ever held that vera fides , and sana doctrina , is an essential note of the true visible , with Ames ; thereupon our reformed Divines assert that a doctrinal , and not a personal succession , is a necessary mark thereof , and according to reverend Hildersham , profession , and preaching of true doctrine Held . in Joh. 4. p. 161 Vid. Cal. Instit. l. 4. c. 1. p. 363. & Zanch. de eccl . p. 82 , &c. in all fundamental points , is the onely proper and certain note of the true Church ; for ubi fides ibi ecclesia , that as Ames explaineth fides quam , or as Hierome ( in symb . Rufin . ) fides Christi ; illa est ecclesia Sancta , quae fidem Christi integram servat ; thus the Prophets and Apostles , the penmen of this doctrine of faith are said to be the foundation , on which the true Church is Eph. 2. ult. built .

Hence it must needs follow , that the Church ever held , that the essence of the visible Church , doth not necessarily require saving grace . For , 1. The essential property or note of any thing , doth immediately connote or argue the essence or forme of that thing . 2. The profession of the true doctrine of Christ , doth not necessarily , much lesse immediately , connote or argue saving grace ; many with Judas , preaching ; and with Simon , Ananias , Saphira Hymeneus , and Phyletus , owning and professing the true faith , or sound doctrine of Jesus Christ , whose hearts are alienated from the life of God ; and strangers to the grace of that Covenant , whose Doctrine they thus professe and acknowledge .

Arg. 7. Lastly , to put the matter yet further out of doubt ; those very Divines that are suspected in the point , do generally assert , that the visible Church consisteth of good and bad , that hypocrites are de jure of the visible Church , that they are to be accounted members of the Church , till they wholly renounce the Gospel ; that they are in the external part of the Covenant ; that they are in the Church according to the external state thereof , that they have a visible right to the Ordinances , all which are most obvious as well to the slightest , as seriousest reader , and searcher of the reformed writings ; and the least of which will fully satisfie my designe .

CHAP. XXV . The last Argument from the opposite to my position , and the dongerous consequences thereof .

WE have hitherto argued , from the name , the causes , and the definition of the visible Church , as also from divine and humane authority ; one place of argument more ( we hope ) may serve to conclude the question .

Which ( let me say without offence ) is the dangerous consequences that necessarily attend the contradictory assertion , or the grosse absurdities that certainly follow it .

My Argument hence supports it selfe upon three positions .

1. Contradictories cannot be both false ; which to affirm would directly imply an evident contradiction , viz. as if it should be said , this neither is a man , nor not a man ; so that if it shall appear , that this assertion , that saving grace is of the essence of the visible Church , or visible Church-membership , is indeed false , then the contradictory hereunto that saving grace is not of the essence of the visible Church , or visible Church-membership must needs be true .

2. Againe , what is truely found in the conclusion may be justly laid upon the premises , that infer that conclusion ; whereupon 't is taken for absurd , to deny the conclusion ; but the fault must be sought for in the premises ; therefore , if that which naturally followeth the assertion contradictory to ours be absurd and naught , the assertion it self , which is the ground and cause thereof cannot be sound or good .

3. But now the consequences of this , that saving grace is of the essence of the visible Church , which is the formal contradiction to my conclusion , may easily appear to be somewhat absurd , by these few that follow .

Absurd . 1. Then no reprobate did ever partake of the essence of the visible Church , or was indeed a member thereof , and Judas was either no Church-member or no reprobate .

Absurd . 2. Then there are no hypocrites in the visible Church , and either the Scribes and Pharisees were no Hypocrites , or no children of the [ visible ] Kingdome of Christ .

Absurd . 3. Yea then , indeed there are no hypocrites at all ; for if there were none within the Church , there can be none without ; seeing it is necessarily supposed , that a hypocrite be a professor of religion , and there are none that professe Religion without the visible Church .

Absurd . 4. Then the election of God is as large as his calling ; and either those many , whom our Saviour affirms to be called , were not called ; or else , though our Saviour intimates that they were not , yet they were elected .

Absurd . 5. Then , most of those that constantly attend upon all the parts of Gods publick worship , are yet , not of the visible Church , but indeed Heathens ; seeing Heathen is put in opposition to visible Church-member in the Word of God .

Absurd . 6. Then that great and weighty obligation , pressing wicked Church-members to reformation in Scripture from their relation to God , their being Israel , his children his people , &c is utterly evacuate , and made of no force at all ; for there are none such , but even to think of a wicked Church-member , implieth a contradiction in adjecto .

Absurd . 7. Then the strong obligation upon wicked Church-members to gratitude and thankfulnesse , for the bounty and favor of God in all the priviledges , and advantages , and Ordinances of the Church to them and theirs , is made invalid and weakned to nothing ; for God it seemeth never vouchsafeth any such things unto them , but they daily steale and rob God of them .

Absurb . 8. Then that sore aggravation of sin and punishment , which God in the Scripture hath provided from the former duty and mercy , for the rebellious children of his Kingdome against the day of judgement , is wholly prevented ; for it seemes such being no real Church-members or Subjects of Gods Kingdome , and the duties of such , and their mercies not duely or really belonging unto them , the aggravations taken against them thence are ill grounded , and consequently of no weight , force , or justice .

Absurd . 9. Thus , the visible Church is confounded with the invisible , or is not at all distinct therefrom ; for if the Elect be the matter of the visible Church , and saving vocation its forme , as is pretended , and those be also the matter and forme of the Church invisible , wherein lies the difference ? or indeed , who seeth not a wide difference betwixt this opinion and our Saviours doctrine ( many are called , &c. ) and its perfect agreement with Brownisme of late and Donatisme of old ; together with its strangenesse to the writings of all the reformed Divines , who generally allow and improve the distinction of the Church into visible and invisible , and judge that Church , truely a Church , which is more largely taken , or taken largely in its distinction to the Church more strictly taken , or the Church of the saved , or called according to the election ; and const●ntly reckon that external calling ( and not saving ) is the forme of the visible Church , or the Church largely taken , which they conclude to be complexatam malos quam bonos .

Absurd . 10. This opinion , that saving grace is of the essence of the visible Church , draweth many absurdities with it , touching the dispensation both of censures and Sacraments .

First , touching censures , if no wicked man be a real member of the visible Church , it inevitably followeth , either , that pertinacious wickednesse doth formally excommunicate , and that every such wicked person doth formally excommunicate himself , seeing he cannot be denied to be the formal agent of his own wickednesse ; or , at least that there is no need of such a censure of excommunication , to put wicked persons out of the Church , seeing , that for which a man deserveth thus to be cast out , or cut off , is open wickednesse , and that hath ( if not put him out . yet ) declared him to be without , or no Church-member before .

2. Yea , indeed , we may justly inferre , that there is no such thing as casting out of the Church at all ; For , 1. Those alone are to be cast out that are ( obstinately ) wicked . But , 2. Obstinately wicked persons were never within ( that is quoad homines ) for , if interest in the Church be founded in saving grace , and none ever fell away from saving grace , then none ever fell away from their interest in the Church ; and consequently , those that have no evidence of saving grace ( as the obstinately wicked have not ) they appeare to men never to have been within , and therefore not cast out at all , but onely , as some please to speake , declared to have been ever so .

3. Then it further follows , that there is no possibility for the Church to judge those that are within ; for obstinately wicked persons are alone to be judged ; now these , if they have no saving grace are ( it seemes ) not within ; and that they have any saving grace , cannot be discerned while they remaine obstinately scandalous , and when they cease to be obstinately scandalous , they cease to be objects of the censure of the Church .

4. Yea then , the Church hath no possibility left her of judgeing any ; for she hath power to judge none , but such as are scandalous , and such as are within , that is , such as have saving grace ; neither can she judge , who have saving grace , and who not , but by their freedome from , or appearance of scandal , and consequently , none can possibly be both scandalous and within , in the judgement of the Church .

I mean such a possibility as is limited by the rule , ( id possumus quod jure possumus ) for , if the Church should judge de facto , she must do wrong ; if she judge such as are not scandalous , she erreth , because such deserve it not ; if she judge such as are scandalous , she erreth also , because hereby she judgeth them to be within , who have no evidence ( under their notorious scandal ) of their being within , but indeed strong evidence to the Contrary . If she judge such as are not scandalous , she really wrongs the party ; if she judge those that are scandalous she visibly wrongs a higher Judge , who hath pleased to reserve to his own prerogative , to judge them that are without .

2. This Doctrine involveth our interest in , and dispensation of the Sacraments also in inextricable difficulties and doubtings .

First , the Sacrament of Baptisme is thus involved ; children have their right unto it , either in themselves or in their parents , that is , either from their own personal holinesse , The contrary tenet , viz. that no professor can be a member without saving grace , will draw unavoiddifficulties with it , and give such advantages to the enemies of Gods grace and the dispensation of his Ordinances that they will hardly be regained , laying a corner-stone to build up the wretched doctrine of the Anabaptists . Mr. Hook. survey . p. 37 , 38. or from their parents holinesse , derived unto them by relation .

Now , if the first be said , it will follow from this doctrine . 1. That we are to baptize them onely upon evidence of their saving faith . 2. This being impossible , we should ever discover , before years of discretion , it follows that we cannot regularly baptize an Infant . 3. Yea , no childe can then in his infancy be known to be a disciple , to belong to Christ , to be a Church-member , to be borne to God , &c. all which are not so much obscured by Anabaptisme , as clear'd by Scripture . 4. Or at least the childe being baptised in its infancy upon charitable hopes , if afterwards by a wicked and lewd ▪ conversation , it appeare to the Church to have had no saving grace at the time of its baptisme ; it clearly followeth that upon the discovery of its after conversion , it ought to be rebaptized ; for if none but such as are savingly converted , enter into Covenant , then none but such as are savingly converted ought to be sealed in Covenant and a seal set without a Covenant is of no effect ; and every one that enters Covenant , ought to have the seale of initiation affixed to it . 5. Nay , grace I see not but according to the tenour of this doctrine , that so often , as a man may fall by scandal from the evidence of his saving grace , ( and consequently thereby declare to the eye of the Church that he was never really within the Covenant , or the Church ) and giveth penitential satisfaction for the same , whereby ( in the judgement of the Church ) he entreth Covenant , even so oft he must be re-baptized , though it be seventy times seven .

2. Againe , if the childes right to baptisme depend upon the saving grace , or holinesse of the parent ; then , such as is the evidence of the parents saving grace , such is the evidence of the childes being lawfully and effectually baptized ; so that , Secondly , if the parent apostatize to heresie , blasphemy , or any other kind of notorious profanenesse , or if the parent never had any evidence at all , of saving grace , so farre as men may charitably judge , which is all the rule the case and the present opinion will admit , the childes baptisme is forthwith null Then , Thirdly , what remaineth but that such children , when at yeares of discretion , must give their own consent in person , and be re-baptized , or else depend in an Heathenish state of waiting for their parents returne , to be re-baptized with them . But , Fourthly , I cannot see how any one , that stands baptized upon his parents account , can ever be fully perswaded that he is truely baptized , because he cannot be certaine of his parents Election or saving vocation ; so that the whole generation of Christians ; who stand in their baptisme , by their foederal bolinesse , are hereby necessarily left in doubt , whether they be Christians or Heathens . And , lastly , is not this a faire step and temptation to Anabaptisme ? yea , truely , it puts us upon a necessity of it ; for , unlesse all our Ancestours , since the first entrance of our stock into Christianity , have beene really godly at the very time of their childes baptisme ( a thing incredible ) our own baptisme is unavoidably nul ; for where the reason and ground of Baptisme is wanting , there Baptisme is invalid ; but , according to this doctrine , where saving grace is wanting in the parent , the reason and ground of Baptism is wanting ; therefore whensoever any of our Ancestors were baptiz'd in the time of their parents unregeneracy , then that persons baptisme was no baptisme , but a seal set to a blanck . Again , the childe of a Beleever hath no next right to baptisme , unlesse the parent be also a baptized-beleever ; therefore though the next in the line of succession unto him , that through want of saving grace ; first rendred his childs sealing invalid , were truely a Saint , yet he was not a baptized Saint , and consequently could not entitle his childe to baptisme , much lesse can this childe ( unbaptized ) entitle the next , or that , the next , until we descend to our own case .

2. Again , our interest in the Sacrament of the Supper ; is alike obscure and intricate by the just consequences of this doctrine ; For , 1. Unlesse I am well satisfied of two things , whereof one is very difficult , and the other impossible ) viz. my own and my parents sincerity , I may not venture to receive this Sacrament . I must be satisfied of my parents sincerity , otherwise I cannot know my selfe really baptized , and consequently I cannot know my remote right , ( for one that is not really baptized hath no right to the Supper of the Lord ) and then I must be satisfied of my own sincerity , otherwise , I cannot know my next right to the Supper ( or indeed my being lawfully , i. e. really , baptized , either ) and must with all doubting Christians , be deterred therefrom , though the Scripture assures us to the contrary , viz. that if we judge our selves , if we finde our sins , though we cannot find our graces , if we judg ( not justifie or acquit ) our selves , we shall not be judged ( as unworthy receivers ) of the Lord , as those were , 1 Cor. 11. 30 , 31 , 32.

2. This must needs involve the Administrator also in hazards , doubtings , and even necessity of sinning ; which I rather commend to the consideration of my Reader in the words of Reverend Mr. Baxter then my own , and with which I shall conclude what hath been but rudely delivered upon this question , that the end may crown the work , his words are these , then no Minister can groundedly administer the Sacraments to any man but to himself , because he can be certaine of no mans justification , being not certain of the sincerity of their faith , and if he should adventure to administer upon probabilities , or charitable conjectures , then should he be guilty of profaneing the Ordinances , and every time he mistaketh , he should set the seal of God to a lie .

CHAP. XXVI . What is requisite to constitute a member of the visible Church ? A twofold answer hereunto considered .

BUt , least my notion of the visible Church , wherein , as my question leads me , I have hitherto rather hovered in generals , and negatives , should be left suspitious or obscure , I shall now pitch upon a more fix'd particular , and positive discourse in answer to the three plaine cases or queries following ; which , haply may prove a fit medium betwixt the debate already had , and some plaine practical and necessary inferences , that are yet to be drawn from the whole .

The Queries are , 1. What is requisite to constitute a member of the visible Quid constituit ? Quid distinguit ? Quid destruit ? Church ? 2. What is requisite to evidence this visible Church-membership to others ? 3. What is that that doth dismember , or cut one wholly off from the visible Church .

Quest. 1. Then , what is requisite to constitute a member of the visible Church ?

Answ. Mr. Cotton answers in the name of the Churches in New England , thus ; 't is not the seed of faith , nor faith it selfe , that knitteth a man to this or that particular visible Church , but an holy profession of the faith , and professed subjection to the Gospel of Christ in their communion ; his way of those Churches . p. 84 , 85.

Supposing what is herein to be supposed ( viz. that the way of entring the universal visible Church is not here concerned . Secondly , that the way of Infants becoming Church-members is not here intended ) I could even signe this answer .

Onely I must needs except against its fitnesse to be applied to the cases of most Churches , seeing it onely intends that which is more extraordinary , viz. the entring of Heathens into our Chu●ches ; and leaves untouch'd that which is the ordinary and daily means of increase or continuance of them , by our children , born therein to God , and to this priviledge of visible Church-membership .

Master Hudson also , towards the latter end of his discourse of the Church , proposeth and answereth this same Question , viz. what is requisite to make one a member of the visible Church ? his answer hereunto conteineth three things : Competent knowledge , holinesse of life , and subjection to the Gospel .

By which , his answer , it appeares that he likewise intended , onely that , which is requisite to make an adult Heathen , a member of the Christian Church , not at all noting the common way of entring into the Church and Covenant amongst us , viz. by birth-priviledge .

However , let me humbly offer this question , whether all such as are not so qualified , may be truely said to be no Church-members even amongst the Adult ? if so , then there are no ignorant , or unholy persons in the visible Church ; which cannot well be imagined to be Mr. Hudsons meaning , by any that consult his , p. 9. where we finde him asserting that the difinition of the Church is true of the godly , as well as of the hypocrite , and therefore true of the hypocrite ; but if he did not mean to exclude all such as want a competency of knowledge and holy life , then these things specified are not conditions necessarily requisite to visible Church-membership , which I presume to be the truth , as well as Mr. Hudsons intention .

Indeed , all must grant that Church-members of years ought to be competently knowing , and of an holy life , &c. and this is necessary upon all Church-members , as such , with a necessity of the precept , but it is therefore necessary with such a necessity ( viz. of the means ) as without it none can be truely in the Church , I cannot but deny ; many things are necessary to the well-being , that are not so to the truth or being of the visible Church-membership , and so are these mentioned , as ( I conceive ) doth already , and by and by may further appear .

CHAP. XXVII . A distinct consideration of admission of Infants and adult persons : the condition of Infants Church-membership .

HAving thus prepared my way for an answer , let me renue my question , and what is it then , that constitutes a member of the visible Church ?

But , seeing all but Anabaptists must needs acknowledge that the way and termes of the admission of Infants and such as are adult , doth plainly differ ; a necessity is thereby granted us ; first , to distinguish accordingly before I define or fix my answer , if I would speak distinctly of things that differ .

1. Then the first , if the question be concerning Infants , I may The way of infants admission briefly answer , and boldly say , that the condition or ground of infants admission into the Church , is easily resolved by all but Anabaptists , and yet as lightly considered by most ; for who else doth offer to question but that those that come into the Church in their infancy , do advance thereunto by their Birth priviledge , that they were borne to God , in Covenant with him , and his people , and signed and sealed such by Baptisme ?

But that this is as slightly considered , and as lightly weighed by most that assert it , is too too evident ; for how few do hence consider , that then most of our people in England stand Church-members by verture of their birth-priviledge , and are accordingly to be dealt withal as such ; how few do clearly see themselves hence enforced ; not to deal with them as Heathens , or as persons out of the Church , and not to require qualifications in order to their admission ( they being admitted already ) unlesse they have thus extinguished this their interest by such a violent course , as will afterwards be spoken of .

How sweetly would the clear consideration of this original Church-membership common to our people , lead us to see a great measure of the mystery and ground of most of our confusions and sad distractions to pitch and settle here ; even in the want of a more serious considering , what this principle , so generally granted , viz. that we are borne Church-members , and sealed such , even from our infancy might prevent and conclude .

Yea , what can we imagne to have a more direct and kindlier tendency to the ending of our differences , thus desperately heightned , then a serious sincere and impartial yeelding to the natural ducture , and true consequences of this irresistible truth , both about the Church and Sacraments .

But that is our misery which Justinian termeth but an inconvenience ; we puzle our selves about a way of settlement , while Inconveniens est , omissis principiis , & origine repetita illo tis manibus materiam tractare . indeed they are off from our ground ; or rather expect the still waters , and silver streams of peace and purity in the waters of strife , or divided streams , or rather flames , of our own contention , every one prosecuting the ground of division with pretence of union , and beginning at the foot , that 's cloven , when it were better prudence to begin at the well-head , to find and detect the cause of our breaches , and the true meanes of our reconcilement ; which I verily believe chiefly to consist , in a right understanding , and diligent prosecuting this principle of infant Church-membership , in the true and genuine consequences of it , as anon may further appear .

Object . 'T is here objected that infants are borne members of the Church , de jure onely ; and that they are not actually so until they are baptized , as Rutherford distinguisheth .

Answ. Our children are borne actually in the Church , or actually out of the Church , but they are not borne actually out of the Church ; for then they are borne actual Heathens , and not Christians , as is generally pleaded against the Anabaptists . Ubi ponis parvulos non baptizatos ? profecto in numero credentium . Aug. de verb. Apost. Serm. 1.

2. Children are borne to an immediate right to the seal of the Covenant , to wit , baptisme , therefore they are borne actually in Covenant , and consequently in the Church ; for though a right to be taken into Covenant , give a remote right to the seale of the Covenant , it must be an actual being in Covenant , that giveth an immediate title or claime to the seal thereof , and that children borne within the pale of the Church , have such an immediate right to baptisme , is not to be doubted , seeing we cannot think upon any neerer cause of title to baptisme in such children , then their Birth priviledge , or their being borne in the Church .

3. I therefore humbly conceive that our children are borne E foederatis nascentes , etiam in foedere sunt Dei in foedere comprehenfi ab ipso utero . Bez in 1 Cor. 7. 14. Baptizandi sunt infantes non ut sancti sint , sed quia sancti sunt . Whitaker . Church-members , not onely de jure , but also de facto , and sealed rather , then made such actually by baptisme ; though truely such as deny them to be born so actually , if they , as Rutherford doth , will but grant that they are baptized actual Church-members , my turne is thereby sufficiently served , seeing most of our people were not onely borne , de jure , but also baptized ( de facto ) within the Covenant , and members of the visible Church .

Object . 2. It is again objected that infants are not perfect Church-members , as Ames , non adeo sunt perfecta membra , &c.

Answ. 1. There is a difference betwixt perfectè and perfecta membra ; one may be a member of the Church perfectly , that is no perfect member thereof ; perfectly , with regard to being or state , not perfect with respect to nature or quality ; perfect naturally , not perfect morally ; such a Church-member , viz. in infancy may be , and not such , as such a Church-member , viz. in years ought to be .

2. I hence assume , that Infants borne and baptized lawfully within the Church , though they are not perfect members ( as neither are many growne persons ) yet they are truely and perfectly so ; For these Reasons . )

1. They are either members perfectly so , or not at all ; for all motion from corruption to generation is instantaneous , and there is no time when such a thing may be said to be partly and not wholly what it is , particularly this change from a state of Heathenisme to a state of Church-membership hath no degrees of magis and minus , but being wholly wrought in instanti , a man is perfectly the one , or the other ; and not halfe an Heathens and half a Christian . Omne ens est verum & perfectum .

Now none but Anabaptists will offer to say , that such infants are in no respect Church-members , therefore they are so perfectly .

2. They are perfectly disciples , therefore perfectly Church-members ; for disciple and Church-member are synonimous , that they are perfectly disciples , appeares by considering what is requisite to make a disciple perfectly so , namely entrance or admittance into the Schoole , or the society of such as are to be taught ; indeed one cannot be a perfect or compleat Schollar without learning , yea , and much learning , but one may be truely , perfectly , and compleatly a Schollar , before any thing at all be learned , and a Schollar is so denominated , not quia doctus , sed ut sit doctus , as is noted by many ; now it s generally urged against the Anabaptist that infants are admitted disciples into Christ his Schoole by Baptisme .

Infants are thus perfectly in Covenant , otherwise we seal , in Baptisme , such as are partly heathens , and but partly in Covenant , which sounds absurdly , therefore they are perfectly members of the Church ; for as they are in Covenant , so they are in the Church , the Church alone being the party in Gods Covenant .

4. Lastly , it may be well observed that Ames his words give no just ground for this objection ; for he doth not say that such infants are not perfect members , much lesse not perfectly members , onely that they are not so perfect members , as to have a next , Non adeo sunt membra perfecta &c. vid. Am. Med. and immediate , right to all the Ordinances , as the adult or persons of age have , which is as easily as readily granted by my cause .

CHAP. XXVIII . The Terms upon which adult persons are admitted visible Church-members .

PRoceed we next to consider the conditions upon which persons borne and educated under Heathenisme may become Christians , or members of the visible Church . Now , though the former discourse concerning infants be of most concernment , yet here lieth the burden and stresse of Argument .

In general , that might here satisfie , which Reverend Master Cotton , from the words of our Saviour , hath given us , viz. that such a person as is by nature , and birth , and breeding a Heathen , and no Christian , to the end he may become a Church-member , he must be discipled ; that is , as Master Cotton explaineth it , he must be entred into Christ his Schoole .

Which , I humbly conceive , is truely done , 1. In his own part by a voluntary offering himself to be admitted . And , 2. On the Churches part , by receiving him and sealing him by Baptisme , a member of her own society upon lawful termes .

I grant , that there is some measure of the knowledge of Christ , and some kinde of profession of the faith inherently necessary of the very designe of Baptisme in Christs Name ; but I think no more then that , is absolutely necessary ; though a great deale more may , I doubt not , be expediently and prudently required by the Church .

I would not be thought to condemne the ancient practise of the Church , in her more strict and severe proceeding towards the Chatecumeni ( though others have so freely lash'd it ) yet 't is known that the work of admitting proselytes by circumcision , in the time of the Law , and Christians by Baptisme in so many thousonds in the dayes of the Gospel , by John and the Apostles was more speedy .

Worthy Master Hudson hath an expression which I cannot but note , as very helpful and preparatory to my set and fixed answere ; page 127. the Church ( saith he ) is called entative , not because of inward grace ; but from the receiving and embracing the Christians Catholick faith , which is essential to a visible Beleever ; accordingly my answer is .

A serious embracing of the Christian Religion as distinct from all Ex probabilibus conjecturis an aliquis ad Christum pertineat , puta in adultis si quis Christianam fidem se amplecti profiteatur , & ecclesiae per Baptismum inseri ●oget . B. z. other Religions , and expressed desire to be united to the Christian Church by baptism , is ( with a professed subjection to the wayes and Ordinances of Jesus Christ ) the onely necessary requisite to constitute a Heathen a member of the visible Church , and to give him title to the badge thereof , viz. Baptisme .

I grant , this must be serious , otherwise it cannot give a real right , yet I meane , such a seriousnesse as may consist without saving grace , and might otherwise be expressed by truth , or earnestnesse , as opposed to dissembling , deceit , designe or hypocrisie , as before is explained .

Now if this embracing Religion and desire of baptisme , be thus serious , I presume such a one hath a real right in the Church and baptisme , and may be lawfully admitted thereunto by the Church , without further scrutiny or examination , after such or such a measure of knowledge or holinesse , or the inward saving condition of the party ; and this I hold upon the following reasons added to what hath been formerly urged .

Reas. 1. Heathens may be lawfully received by the Church now upon the same moral conditions that the proselytes were in the time of the Law ; and that both by parity and identity of reason : for Heathens embracing the Christian Religion now , are as really made proselytes into the Jewish Church ( I meane the same Church which was then Jewish but now is Christian ) as the ancient proselytes were then ; for though the Church be changed in its outward dispensation and Ordinances , it is still the same in its subjects , and Covenant , as appeares undeniably against the Anabaptist from Romans 11. Ephes. 3. 6 , &c.

But now the Jewish ancient proselytes were received , and accordingly circumcised by the Church , upon such a single disowning all false religions and adhering to the true , with a desire to adjoyne themselves to the people and worship of the true God .

Therefore upon the same terms ( supplying what is necessarily to be supplied , touching the Messias now come ) may Christ an proselytes be lawfully admitted into the Christian flock and number , and be baptized .

Reas. 2. That which is sufficient to make a disciple , is sufficient to make a visible Church-member , and to give claime to baptisme , as Master Cotton and others reason well from , Matth. 28. 18.

Now an expressed desire to be admitted into the Schoole , with a proffer to submit to the Rules and Laws thereof , and to be taught and ruled accordingly , is sufficient ( the party being thus received ) to disciple , or make one a Schollar , or a member of the School without the addition of such qualities or measures of learning or aptnesse thereunto .

Therefore a single desire to be joyned to the School of Christ , and a professed subjection ( as Mr. Hudson speaks ) to the government thereof , without any further evidence , is sufficient to entitle a person to this disciple-ship , and to warrant his reception and sealing by the Church .

Reason 3. Some Scripture admit into the Church upon as low termes as these , viz. upon a general desire of baptisme , and to submit to the wayes of the Lord in communion with his Church , as might be instanced in all the examples of Johns Baptisme , with that of the multitude , Acts 2. of whom it is said that they gladly received the Word , and were baptized .

Therefore persons may be lawfully admitted , upon as low and easie termes still . For , 1. what was done in such cases in the Word , may be lawfully done still ; for nothing was done unlawfully then , and what was done then , was written there for our imitation and learning . 2. Though some other Scripture should require more then this , viz. upon some consideration , yet reason will prompt us to look for the minimum quod sic , what may lawfully be done , in such places , as require least , seeing every place and instance in Scripture requireth sufficient .

Reas. 4. A profession that Jesus Christ is the Sonne of God , with a desire to be united to the Christians communion by Baptisme rendred the Eunuch worthy to be admitted into the Church and baptized , therefore so much doth others also .

What Philip required more in his question , matters not , if his answer had not been satisfactory , doubtlesse he had not been baptized .

Reas. 5. He that embraceth the Catholick faith or doctrine , partaketh of the essence of the entitive Church , and he that submitteth himself to baptisme and ecclesiastick communion , partaketh of the essence of the organical Church ; therefore he that embraceth the one , and submitteth to the other , hath all that is essential to a visible Church-member .

Reas. 6. Those , lastly , that require more , viz. seem to require performance of the condition of the Covenant in order to entring Covenant , but this is some-what strange .

The condition of the Covenant is twofold . 1. In order to covenanting , which is a promise or engaging to performe , the termes or conditions of the Covenant now to be entred ; upon performance of which , the reward covenanted for depends . 2. The other condition is in order , therefore , to the obtaining this reward , promised upon such condition ; which is the actual performance of the conditon engaged unto , upon entring Covenant . Vid. Blakes Seals . Hystorical faith may be in reprobates both within the Church , and also in such as be without the Church ; as Turks believe there is a God , that Christ was born of a Virgin , the resurrection of the dead , &c. yea the devils have it , 1 Joh. 2. 19 Rogers of faith p. 6. The first is necessary to entrance into Covenant , the last to the partaking of the benefit thereof .

As it is with men , a servant enters Covenant , by undertaking and promising to do his Master his work ; but obtaineth his reward , or wages alone , by doing what he hath thus undertaken .

Yet with leave of that Reverend man this engaging to perform the condition of the Covenant , is , I conceive , more then a bare historical or dogmatical faith ; for there is something of application in that faith , that doth not only beleeve but embrace the truth , and the true Religion , and make application to the Church for admission and baptisme .

However , I humbly conceive , though more then a bare histostorical faith should be requisite , yet lesse then a faith that justifieth ( I do not say lesse then the profession thereof ) may truely entitle to visible Church-membership , and consequently to Baptisme as hath been shewn .

CHAP. XXIX . What is requisite to evidence a persons interest in the visible Church by men .

Quest. THe second question to be answered , is , What is requisite to evidence a person to be a member of the visible Church to others ? or how may we know a person to be a member of the visible Church , or what doth render Church-membership visible ?

Answ. 1. I answer , first , that that which evidenceth a persons interest in the essence of the visible Church , doth even , thereby , evidence his visible Church-membership ; for what can better evince a members union with the body , then its partaking with the essence thereof ?

2. Againe , that which evidenceth a persons communion in the essential and formal actions of the Church , doth also thereby evidence such a persons interest in the essence of , or his essential union with , the Church ; for nothing can have , or carry a stronger tincture of the essence of any thing , then the formal or essential actions thereof , which immediately flow from it .

3. Then further the essence of the visible Church , hath beene found to consist in community , respecting communion in Gods truth and Ordinances , and the formal actions of this community have been found to be this communion .

4. Now that person that appears to have communion with the Church in Doctrine and worship , or in the truth and Ordinances of Jesus , appears to partake of the essential actions , and consequently of the essence of the visible Church .

5. These premises thus laid , I found my answer upon them to the question thus ; that , therefore that person that doth not plainly renounce the truth , and openly submitteth unto , and ordinarily attendeth upon the Ordinances of divine worship ( whatsoever evil qualities he may otherwise bear , ) doth thus appear to be really a member of the visible Church .

Indeed were saving grace of the essence of the visible Church , a person could not appear to be a member thereof , without the evidences of saving grace ; but seeing , we have found that it is not ; we adde , whatsoever evil qualities he may otherwise beare .

As a man , living within such a dominion , and was either borne there , or else is known to be naturalized and made free , according to the Laws thereof , though he be a great offender , and highly obnoxious to Law and punishment , yet if he renounce not his subjection , or declare not against the government , is notwithstanding , known to be a member of that body politick , or a lawful subject of that dominion .

Or , as in the natural body ; a member remaining in union with the body , and in communion with it in its essential actions , though it be a diseased , or wounded , or leprous member , yet is known and granted to be a real member .

So a man that stands in relation to the Church , and ordinarily attends upon the Ordinances thereof , and doth not renounce the doctrine of the Gospel ; though he be a wicked and rotten member , is yet hereby evidenced to be really a member of the mystical visible body , the Church ; for this sufficiently evidenceth that common faith , which ( though it avail not to justication , yet ) is found effectual , so far , as to constitute , or interesse in visible Church-membership .

Obj. It may be hence urged , that , then children cannot be known to be Church-members , and consequently cannot be members of the visible Church .

Answ. May not a childe be known to be a member of the Common-wealth , by its being borne therein ? and doth not the Scripture intimate as much concerning a childe born in Zion ? it shall be said that this man was borne there ? q. d. that this man is known to be a member of Citizen of the City or Church of the living God , because he was borne there , or by Birth-priviledge , or being born free .

2. Children have visible communion with the Church , in their parents profession , as Ames teacheth , sunt participes ejusdem profesfessions , &c.

3. They have some visible communion , with the Church in their own persons also in that first Ordinance of Christ , of which they are capable ; and thus , being entred , they remain in the Churches communion , so far thereby , until they shall be capable of enjoying more

Object . 2. However it may be said that the excommunicate are thus excluded .

Answ. Not so , for though the excommunicate should have no actual communion with the Church , yet they have a fundamental and habitual communion with it , as a palsie member , is yet a real member , and may be truely said to have an habitual communion with the body , though at present its actual partaking of the animal influence be denied or suspended ; or as a man out-lawd may be said to have a remoter right , fundamentally in the Law of the Land , though he have no present actual benefit thereby , which indeed the violence of discipline , and not the nature of such a condition , hath brought him unto .

But , secondly , there is , notwithstanding , some secret actual communion , betwixt the body and a palsey member , and the Common-wealth , and a person out-law'd ; and likewise betwixt the excommunicate and the Church ; which may also be known for that the palsey member hath some influence from the body appears by its warmth ; that the person out-law'd hath some benefit by the Laws , appears in that they secure his life ; it being murther to kill him ; and that the excommunicate have some fellowship with the Church , appears in that they are within the care thereof , and under the Ordinance of God , appointed for salvation , and not for destruction , and is to be dealt withal as a brother .

3. The excommunicate , lastly , ( I mean , such onely as are not heretical ) have communion with the Church in preparatione animi , and in their desires , which is onely suspended for their good , a while , with hopes of repentance , and satisfaction , and thereupon , re-admission ; as the palsie member in the disposition or preparation of nature , is ready , as it were , to receive the suspended influence from the body again , viz. upon the unlocking and opening of obstructions , which a member wholly cut off , or dead , hath not .

CHAP. XXX . What it is that doth wholly put a man out of the Church ; and first that it is not ignorance .

WE proceed , Lastly , having shewn what is requisite to constitute and evidence visible Church-membership , to enquire into the meanes and ways of dissolving it ; and the question is , What is that which wholly dismembers or cutteth off from the visible Church .

Hereunto , I answer , Negatively , and Positively .

Ans. 1. Neg. First , I assert that the want of such a competent measure of knowledge as every one ought to have ( which is commonly termed , ignorance ) doth not simply or of it selfe , wholly cut off from the visible Church , and the Reasons hereof , are ,

Reas. 1. Because such a knowledge doth not go into the essence of the visible Church , which we have found to consist in society or community .

Reas. 2. Because evidence or appearance of knowledge is not a necessary , or essential requisite to discover Church-membership ; for then , none might take another , for a member of the Church , before he is satisfied of his knowledge ( which would be a strange thing ) therefore , ignorance , or the want of such knowledge , doth not signifie one , no Church-member ; the consequence is built upon the common rule , eadem est ratio contrariorum .

Reas. 3. Because the Scripture doth not assert it , which alone hath authority from God to satisfie us in this point ; the Scripture doth often charge the members of the Church with ignorance , but doth never , either , say that ignorant persons cannot be Church-members , or that ignorance , doth cast men out of the Church , or indeed so much , that ignorant persons ought , meerly for their ignorance , to be excommunicated .

In the time of the Law , we read , that Israel doth not know , my people have no understanding ; but where is it said , that because they do not know , they are not Israel , or because they have no understanding , they are none of my people .

Under the Gospel we read also , that some were so ignorant , that they did not discern the body of the Lord in the Sacrament ; and that to some of them the Gospel was hid , of whom indeed it addeth , that they eat and drink their own damnation , and that they are likely , at least , to perish , but it is not said that they thus put themselves out of the Church , or that they are no Church-members ; yea doth it not rather acknowledge even these as well as the rest to be members , when the whole are called the body , 1 Cor. 12. 13. and saluted under the title of the Church , 1 Cor. 1. 1.

The Apostle tells us also of some Christian Hebrews that had need ( notwithstanding all their meanes ) that one should teach them again what are the very Oracles of God , wherein they are at once charged both with ignorance and scandal , yet addeth nothing of their being declared to be no longer members of the Church , but rather the contrary calling them ( yet ) Babes ; yea , and at the very same time when Laodicea is charged with blindnesse , she is also acknowledged to be a Church by Christ for heaven ; now , let us take heed of judging without Gods Law .

Reas. 4. Lastly , if knowledge as such , be a necessary condition to visible Church-membership , then no ignorant person could be a Curch-member ; for none can be a member without that which is necessarily required thereunto ; but all will grant , except Anabaptists , that some ignorant persons , viz. children , &c. may be , and actually are Church-members , therefore also , none meerly for their ignorance , are no Church-members , for then every such one would be equally excluded , according to the Rule , a quatenus adde omni valet Argumentum .

Object . But children stand in the visible Church , in their Parents right , who are supposed to have knowledge .

Answ. 1. An Infants right in the Church may be considered three wayes . 1. In its rise or ground . 2. In its conveyance . 3. In its receptaculum or seat , as it is granted , conveyed and seated ; it is granted , principally , by the free grace of God , whose promise is freely made both to us and our seed ; it is indeed conveyed to such and such infants by the meanes of their parents and their Christianity , and thus the promise is first to us , and then to our seed . But , lastly , it must needs be seated in the childe it self ; who is a Church-member , as well as his parent , therefore the promise is to our seed as well as to us , and to our seed distinct to us ; the promise is to you , and to your children and accordingly the seal also .

2. That the Infants right is seated in it self , though it be derived from its parents , further appears thus .

1. Because otherwise the childe should have no right at all ; for the accident doth inhaerere in subjecto , to the very being of it , as such ; and if the right of the childe , which is the accident be not in the childe , who is the subject of it , it is indeed no where , nothing at all .

Possession may be in another for my use . 2. A right to the same thing ( lying yet in common , and not actually divided to the partners ) may be seated in two or more , howbeit every one of these partners cannot be said to have a right to the whole ( if it be divisible ) but rather in it . 3. A right may be transferred from one to another , yet when the right is thus transferred , it now resideth no longer in him that before had it , but as we use to say the property is altered . 4. Right may be seated in one for anothers use ; as it is in some cases or persons of trust .

Yet it still remaines a contradiction to say that ones right is seated in another ; and 't is as much as to say , that one hath a right , and yet he hath none ; for meum and tuum cannot be separated from me & te ; and mine belongs to none but my selfe .

2. As persons are sealed , so they have a right in the Church , But children are sealed , i. e. baptized in their own persons , therefore their right is seated also in their own persons .

3. Children have lawful possession in their own persons , therefore the right by which they thus possesse , is seated in their own persons ; Calvin speaking the reformed sense , saith , Dicimus ccclesiae filios nasci & ab utero reputari in Christi membris . for nothing can legitmate possession , and make it lawful , but a right seated in the possessour .

That children have lawful possession of membership in their own persons is denied by none but Anabaptists , seeing according to Scripture they are generally allowed to be disciples , in Covenant , to belong to Christ , and the Kingdome of God , and to be borne to him , all which are equivalent to visible Church-membership .

4. If the childe had no right but in its parent , it should have no possession but in its parent , and the parents Church-membership and seal of baptism , should be sufficient for himself and his child ; but this is absurd . Ergo ,

Object . 2. But the greater objection cometh now to be removed , it lieth thus . Consent is required in adult persons , for their being in Covenant with God ; but knowledge is required to consent ; therefore knowledge is requisite for an adult persons , being in Covenant , and consequently in the Church .

Answ. Neither of these propositions may safely passe , without exception , or at least distinction upon them .

First , therefore we distinguish of consent as requisite to covenanting , and thus answer to the first proposition . And , secondly , of knowledge as requisite to consent , and thus answer to the latter proposition . Thirdly , of an adult persons being in Covenant , which may be helpful also in answer to the whole .

Consent , is positive or negative ; knowledge is implicite or explicite ; and this againe is clear , or cloudy ; full , or but in part ; and being in Covenant , as it is said of adult persons , is either such as they received in their Infant state , or such as they received after they were in years ; according to these distinctions , I apply my answer , thus .

1. A Positive consent is an expressed or professed consent , and this , I affirme to be necessary in any , that would enter Covenant with God , or his Church , at the adult estate ; so far there is no controversie , especially if we note the things to be thus consented unto , to be but entring into Gods Covenant , and among his Covenant people , to be baptized , and to submit unto the Laws and Ordinances thereof in general .

2. Yet , I humbly conceive , a negative consent ( which is but non-actual dissent , or a non-renouncing of the Gospel , &c. ) to be sufficient to continue such in Covenant , as before were admitted , whether in their infant or adult estate .

Though we grant that their non dissenting , or rather nonwilful with-drawing from the Church of God , is an evident token to men of their positive consent , and that men are haply upon that account reckoned members of the Church .

As in the Common-wealth , a person that desires to become a member or a subject thereof , must necessarily expresse his desire of it , and consequently his consent unto it , with his submission to the Laws and government of that Common-wealth ; yet , one that was borne free , as also , the former , after his freedome is granted him , his consent may not be questioned , much lesse his freedom or interest in the Nation , while he remaineth quiet and peaceable , and breaketh not himself off therefrom by defiance , or open rebellion .

And that thus it is in the Church also , is plaine from Scripture the great and infallible Charter of the Churches freedome . In the time of the Law , it was requisite that proselytes were expresly to consent ( as Hamor and Shechem said onely let us consent unto them , viz. to be circumcised , and they will dwell with us , i. e. own us as one people with themselves ) yet persons that were Gen. 34. 23 borne Israelites , were to be circumcised by Gods command , though without their own , and against their parents will ; and both these , as also the proselytes , were for ever after to be reckoned in Covenant , without any further scrutiny , so long as That is , the command was in force , and such children had a right though the parents did not circumcise them . they did not bewray themselves by open apostasie ; and now in the times of the Gospel ; we use to urge against the Anabaptist , that both the subjects and conditions of the Covenant are still the same now as then ; the Gentiles being now ingraffed into the same stock , and baptisme succeding in the roome and use of circumcision .

Therefore , it is worth our observation , that Gods Covenant-people in the time of the Law , were not onely admitted without any respect to their voluntary consent or knowledge , but commanded to renue their Covenant , in such a manner , as that they that Deut. 29 11 , 12 15 2 Chro. 15. 9 , 12 Jer. 34. 10. were absent , and not in place to expresse their consent , were included in those that were present . I say , to renue their Covenant , for doubtless , they were Gods Covenant-people before ; neither , can any possibly imagine , that such as did not expresly consent to this present act , did cease from the number of Gods Covenant-people thence-forward .

3. Though a clear and distinct knowledge of the conditions be requisite to interesse in the benefits of the Covenant , yet a general , cloudy and partial knowledge , is sufficient to enstate a man and to continue him in the Covenant of God , viz. some general and dark apprehensions of the true Messias of the true God , opposed to the false , that God is to be worshipped by all his people , &c. is such , as I mean and no more can be supposed to have been in those three thousand , Acts 2. in the Jailour , Simon Magus , or the Eunuch himself , when they were received by the Gospel-Church , and baptized .

We have the reason given , Deut. 29. 18. why the people were to enter , i. e. to renue their Covenant , viz. that such among them as were idolatrous might be discovered , plainly intimating , that those who did so far consent , as that they might appear thereby , to be no idolaters , which required onely a general knowledge and owning of the Lord , were not to be distinguished in , much lesse cut from , the Covenant people of God .

This might suffice us , yet we have four advantages more to add , with which I shall end this answer .

1. It is not said , nor to be thought , that all those that were guilty of idolatry , and thus found out , did presently cease to be of the Church .

2. Though such an explicite general knowltdg , to be a necessary condition of admitting into the Church adult persons , yet this reacheth not our common case , viz. the continuance of persons within the Church , who were born there , and sealed in infancy .

3. A search after , either , their knowledge , or consent , in order to their continuance in Covenant , who break not out into open rebellion against the same , hath no footing at all in Scripture or Antiquity .

4. Especially , seeing that such do usually make a real profession of their consent , by their ordinary attending upon the Ordinances of divine service ; which , for ought I yet see , may passe for an explicite consent among men , seeing , it is real and actual , though not vocal ; which consent none can deny to be given by those , that have a very inconsiderable measure of knowledge , as daily experience witnesseth .

CHAP. XXXI . Wickednesse doth not put a man out of the visible Church .

IGnorance hath already appeared in sufficient , we proceed to enquire what profanenesse , or wickednesse hath to cut a man off from the Church .

A person may be thought to be cut off from the Church , either de jure , or de facto , or in plainer termes , meritoriously or effectively ; in the former of these respects , a man is said to be cut from the Church most improperly , for unlesse desert or fault , and punishment be all one , a person that onely deserveth to be cut off , and is not actually and really proceeded against , can onely , properly be said not to be cut off , as yet .

I apply my answer thus : That seeing a profane or wicked person before the censure of the Church be pass'd upon him , can onely be said to deserve ( and not yet to suffer ) it , I conclude , that profanenesse or wickednesse doth not properly , i. e. formally , effectively , or actually , cut off from the Church .

After all , that hath already evinced the truth hereof , I might adde one argument , ad hominem , whatsoever genius attendeth my Opponent . If it be thought that saving grace be essentially requisite to membership , then the profane or wicked ( whose case is now a trying ) is either such a one as hath the seed of God abiding in him , under all his wickednesse , as it was in David ; or else he is wholly without grace , as Judas was : if he be supposed to have any measure of saving grace , then he can never lose it , ( for saving grace cannot be lost ) and if Church membership essentially depend upon that saving grace , which he hath and cannot lose , certainly his wickednesse cannot cut off this his membership , nor indeed any thing else ; it is little lesse then a contradiction , to affirme a particular ; after a general denial that cannot possibly admit an exception ; and if it be first said that a man can never lose that which entitles to membership , there is no room left to affirm afterwards that wickeduesse cutteth it off .

Again , if such a profane and wicked person be supposed to have no true grace , then ( if grace be of the essence of the Church ) he was never truely of the Church , and consequently not at all capable of being dismemembered therefrom , either by wickedness or any thing else ; seeing one cannot lose that which he never had , or be cut off , that was never on , or cast out , that was never within .

2. If it be my Opponents judgement , that excommunication doth cut a person wholly off , this cannot consist with that which we deny , viz. that wickednesse doth so too ; for that which is already done , cannot be done againe ( I meane according to the same act ) but if wickednesse which is the fault doth put a man wholly out of the Church , then the man is wholly out before the censure of excommunication proceeds to do it , ( for the fault is before the penalty ) and consequently excommunication is prevented in its work , and doth not put a man out of the Church .

Learned Willet saw a necessity of this consequence , wherefore , having first concluded that excommunication doth cut off from the Church , he addes , that therefore wicked men are members of the Will . Synop. second controversie of the Church . Church , de facto ( though not de jure ) till cut off , accordingly by excommunication .

3. Yea , if my Opponent affirme , that excommunicate persons , are yet , not wholly cut off from the Church thereby , then my conclusion gaineth advantage , and forceth it self with greater strength ; for if excommunication , which supposeth wickednesse , procuring it , doth not wholly cut off , much lesse doth wickednesse do so of it selfe , without this censure added to it ; and if wicked persons , excommunicate have not lost all title to membership , much lesse have wicked persons not Excommunicate , thus lost it .

Object . It may be urged here , that wicked persons are de jure , cast out before men , or in the judgement of the Church , though not excommunicate , and therefore they are so , de facto , before God .

Answ. This doth not follow ; for of the two , the judgement of the Church , is first , viz. in nature ; and therefore , the censure of God cannot be first in time ; the promise is , that God will binde what the Church bindes * * Heaven waits and expects the Priests sentence here on earth ; the Lord follows the servant and what the servant rightly binds and looses here on earth , that the Lord confirms in heaven . Chrysost. Hom. 5. in Isa. vid. Greg Hom 26 in evang. ; intimating that in ordinary course of proceeding , the Church must censure and binde first , and then what she bindes on earth , God , according to his own Word , will binde in heaven ; God who useth to work by means , doth this also , of casting out of the Church by the means , or mediation of his Churches act , clave non errante .

Besides , that God doth account wicked persons not excommunicate , to be members of his Church , or of the number of his people , notwithstanding their wickednesse , hath , I presume , so fully appeared from his own words , in my former discourse , that nothing more can need to be added , either to this answer , or this Chapter .

CHAP. XXXII . Excommunication doth not put a man wholly out of the Church .

YEt it may be questioned whether excommunication doth root up membership , or break off all relation to the Church .

It hath been a long question betwixt the reformed Divines and the Papists whether excommunication wholly cut off from the Catholick Church , or the Church of the saved , though by Catholick the one side meant the invisible Church , and the other , the visible .

Our Divines do unanimously assert , and undeniably evince , that excommunication doth not cut off from the Church invisible ; though some few of them seem to intimate , that it doth cut off from the visible Church .

Yet with respect to the visible Church , they mince their assertion with a conditionaliter , and say that upon condition and hope of repentance ( as Trelcatius ) or potentia ( as Willet ) an excommunicate person is a member of it .

However , I presume , they had as good deny them to be members of the visible Church altogether , for what doth conditionaliter or potentia add to the excommunicate , more then will fit a Turk or Pagan as well as them ? may it not be said of a Turk or Pagan , that he is upon condition of repentance or in potentia , a member of the Church both visible , and invisible ? for indeed a person that is no more a member then upon condition of repentance , or in power whether excommunicate or not , is no more a member then an Heathen , that is not at all , till the condition be performed , and the power be reduced into act ; for though there be degrees in power , and there is a nearer power in the excommunicate then in Heathen , yet if he be onely so in power , it can onely be said , that he may be so , and thereby it is intimated that he is not so at all for the present .

Divines do generally distinguish of two degrees of excommunication , the greater and the lesser ; if this distinction be allowed , our present question concerneth the lesser degree of excommunication ; for I grant , that if there be such a degree , as the greater , called Anathema Maranatha , this doth , in the usual understanding of it , wholly cut off from the visible Church ; though I crave leave to adde , that there are but few footsteps of it , in the New Testament , and that in the use and extent thereof , as it is explained by Divines , it belongs to such onely as have sinned the sinne against the holy Ghost , and puts men out of the Church , without hope of repentance , and as accursed till our Lord shall come ; whereby it is rendred impossible to be inflicted by men , before that day of his coming , and therefore such as are by necessity cut off from our practice , may be very well exempt from our present discourse of choice .

Now concerning the common censure called the lesser ( or the lesser degree of ) excommunication , which yet I yeeld to be more then suspension ) I renue the question , whether this doth wholly dismember , or cut one wholly off from the visible Church , and for the negative , I offer .

Reas. 1. If there be two degrees of excommunication , then the first degree doth not put a man wholly out of the Church ; for the g●eatest and last degree of excommunication is a Church-censure , as well as the first , and lesser ; now if the first degree of excommunication , did wholly put out of the Church , where i●●here roome for the second ? if by the first they be put wholly out , how shall the latter judgement of the Church reach them ? for what hath she to do to judge those that are without ? therefore , she judging those that are within , with this last censure also , they are concluded to be within in some sonse , that are capable of such judgement , though under the lesser excommunication before .

Now that there are two such degrees of censure in the power of the Church , is not questioned by most that are likely to oppose me in this controversie , so that this may serve at least as an argument to them .

Reas. 2. But to the thing , such excommunication , as we discourse of , doth not sever a man from the community of the Church which is its essence , nor yet wholly from its communion or its formal actions ; so that a person , though , thus excommunicate , hath yet both habitual and actual communion ( in part ) with the Church ; ( either of which is far more then a bare conditionall or potential communion with it , ) and therefore participateth of the essence , and ceaseth not wholly to be a member thereof .

1. An excommunicate person hath habitual communion with the Church , which is real and more then potential , though he Habitual . should have actual communion , this hath largely appeared before ; for , his communion is onely suspended upon expectation of satisfaction , and he hath it in desire , and in the preparation of mind , and the seal of the Covenant , viz. baptisme is yet in force upon him .

2. Yea , such an excommunicate person hath actual commmunion with the Church , in many , though not , all her Ordinances . Actual . 1. As before , in the ordinance of Baptisme . 2. In the prayers of the Church , which are or ought to be made for him , as a person in some relation ( as a brother ) to them , which he may claime , at least , if he may not heare . 3. In the counsel and exhortations of the Church , which doubtlesse is an Ordinance , Heb. 11. 25. and to be performed to the excommunicate , count him not as an enemy , but admonish him as a brother . 4. In the Ordinance of excommunication also , which is acknowledged to be appointed , and ought to be executed , as a medicine to heal , and not alwayes as a sword wholly to cut off , a diseased member ; the Excommunicate are thereby under the meanes of cure , 〈◊〉 , 1. Cor. 5. the meanes of salvation , which no one , wholly out of the Church , is .

Yea , some conceive , that the excommunicate , have an actual right in all Ordinances , but the Supper , and the politick acts of the Niddui . Church ; Niddui , among the Jews , which is thought to answer to our lesser degree of excommunication did not exclude a man from the Temple , as the Talmudists say ; though , according to Drusius , he might not come into the Synagogue , whence haply Vid. Gillesp . Aarons rod. that forme of speech , casting out of the Synagogue , in Scripture .

Yet Joh. Coch. thinks , that an excommunicate person was not altogether cast out of the Synagogue neither , but was permitted to heare , and in other things was separate ; which , yet , hath some colour from that proverb of the Jews , that he that was under Cherem , or the greater excommunication , non docet , non docetur ; and by this he was distinguished by those under Niddui , intimating that such , though they might not teach , yet they might be taught , otherwise there appears to be no difference betwixt them herein .

That which favours this opinion amongst us , is , that other Ordinances may be dispensed to Heathens and Publicans ; a Publican may come into the Temple to pray , and an Heathen came into the Church at Corinth to heare , and a person thus excommunicate , is but an Heathen , or a Publican ; but enough of this , I presume not to determine any thing in so nice a Controversie : I crave onely leave to conclude , that if the excommunicate heare onely as a Heathen , and pray onely as a Publican , then not as a Church-member ; which serveth to cut this Observation wholly off from the present question , and to break short off the thread of my answer hereto .

CHAP. XXXIII . What doth wholly cut a man off from the visible Church ; first , on Gods part .

HItherto we have answered negatively , and laboured to shew that ignorance , wickednesse , and excommunication , ( viz. the lesser ) doth not wholly root up visible Church-membership ; come we now , to give our positive answer , and to shew what doth .

The person , that is , the subject of this sad change , may be considered The person cut off is passive or active in it . to be passive in it onely , and to be cut off , or active also , and to cut himself off from the Church .

If we look upon him as passive in it ( I mean in the punishment , not in the sinne ) the agent can be none in a strict and principal When the man is passive , God is the agent properly . sense , but God ; for as the Husband is said most properly to give the wife a bill of divorce , though others , viz. the administers of the Law , be subservient also ; so God alone hath this prerogative to admit into , and cast out of his own Church , though the discipline of the Church be used by God therein ; therefore , we are taught by Divines , that when the key of the Church erreth , God doth not binde in heaven , and consequently , men are not really bound at all .

1. But God may be considered to give this bill of utter divorce , two wayes ; first , mediately by the hand of the Church in her God doth divorce . 1. Mediately by the Church . highest act of punishment ( if such a one there be ) called Anathema Maranatha ; which God doth either by ratifying in heaven , what is done accordingly on earth , when the Church dares arise to so great and dreadful a judgement ( as it is said , she did against Julian ; ) and doth not misapply it ; or else by putting forth such a judicial sentence against a person , known to himself , to have sinned the unpardonable sinne ( though not to the Church ) as a dismal addition , and not onely a ratification of the Churches lesser censure .

Secondly , sometimes God doth put in his own hand , and sickle , and wholly cut off persons and Churches , more immedialy , i. e. without 2. Immediately two wayes . the meanes or mediation of the Church : and that two ways . 1. By the stroke of natural death , whereby a person , if wicked , is in 1. By death . heavy judgement , wholly cut from the Church in all respects ; but , if godly , in much mercy , wholly cut off from the Church in our present respect , viz. as militant ; to be joyned to Jerusalem above , in the glory and triumphs thereof for ever . 2. By removing his Ordinances 2. By removing the candlesticks ( the onely means of Church-communion ) from the place where such a person or people who have not hearts or fruits answerable , do inhabite ; for , otherwise , though the Gospel be removed , yet if a mans heart be to it , indeed he hath habitual communion with all other Churches , and power to joyne himselfe to any true Church in the world , and to claime actual communion with it ( as none can doubt ) though his own former Congregation be dissolved .

Just thus it was with the ancient Church of the Jews ; God , after many warnings and threatnings , when she had stoned the servants and killed the heire , and yet still refused her own mercies , scorning to be wash'd in the blood her selfe had shed , or healed by the wounds she had made ; God , at length , giveth commission to his servants in the Gospel , and lo , they turne to the Gentiles , and carry away the light and glory of Israel , the golden candlestick of the Gospel and the Where God utterly ( taking away the means of his Word and worship , Acts 15. 46 , ) hath apparently given the bill of divorce , Isa. 50 1 then are we not to acknowledge any Church at all at this day in Jerusalem once the holy City ; but where these meanes are yet continued , we are to acknowledge a Church of Christ Rev. 2. 12 , 13. more or lesse corrupt according to the g●eater or lesse abuse of Gods Word and worship . Bish. Usher sum of Divin . p. 398. Church along with them .

Yet observe , though the rest were blinded , the Elect were saved ; many of the former Church of the Jews ( now dissolved ) joyned themselves unto the Gospel-Churches ; which indeed were the same , for substance , and differ'd onely by a new administration of Ordinances , with their own Church before .

Now , of any other way wherein God doth directly and formally reject or divorce a person or people besides these , I think we read not in Scripture .

CHAP. XXXIV . How a man may cut himself off from the visible Church , viz. by Heresie , and Schisme .

THe destruction of man is of himself , not onely meritoriously but sometimes efficiently ; and so , in order thereunto , is his cutting himself from the Church of God , the meanes of his salvation : That it is so , is not doubted , our question is , how it cometh to passe .

The visible Church is usually considered in an entitive or organical apacity ; accordingly , it is said to be endued with two properties , profession of the faith as entitive , and communion in worship as organical ; respective hereunto , a man may violate his right in the Church , and dismember himself . 1. By Heresie , denying the faith , he cutteth himself from the Church entitive . 2. By Schisme renting himself from its comunion in worship , he breaks himself off from the Church organical ; so that my general answer here , is , that a person may wholly cut himself from the visible Church by two means , viz. Heresie and Schisme by the first , he goes off the foundation which lies in doctrine by the last , he forsakes the fellowship which lieth in worship ; of these a little more distinctly .

1. Heresie cutteth off from the Church , as it breaketh the great Haeresis opponitur fidei , & schisma charitati . Ames . bond of the Churches union , viz. faith , and as it necessarily carrieth with it a want of that historical faith , which hath the doctrine of faith for its object , and which none do doubt to be an essential requisite to a true Church-member . Therefore the Jews Buxtor . Lex . Cald. Talm. & Rab. p. 195 held that an heretical Israelite , had no communion with the Church of Israel ; and why , but because communion supposeth union , and union with Israel , or the true Church is lost with faith ; they also held ( as Master Selden noteth ) that an Israelite turning an Heretick , ( i. e. denying any of the thirteen fundamental Articles ) to be as an Heathen man ; and did therefore permit a Jew to lend De jure Nat. & gent. l. 6. c. 10 him , upon usury , as to an Heathen ; and why ? but because he had renounced the Law , which chiefly , if not onely differr'd a Jew from an Heathen .

Not that every errour is so dangerous , for every errour is not heresie ; nor yet every heresie , onely such as is so general , and desperate , as that it takes one wholly off from the maine doctrine of Christ , his Prophets , and Apostles , the ( doctrinal ) foundation Eph. 2. ult. of the Church .

It hath beene a very ancient controversie in the Church , whether Heresie doth wholly cut off from the Church , or not ; upon which counsels have contradicted , and contra-decreed .

The Africane Bishops in the Council of Carthage held , that heresie As Mr. Hooker observeth out of Fortunat. secundin & Hieron . did put out of the Church ; which opinion was afterwards condemned in the Council of Nice , even by the chiefest of the authors thereof themselves .

Mr. Hooker , who enclined to the negative , ( seems to plead for the fathers , so farre , as they appear on the contrary side . If the Ecclesias pol. p. 87. fathers ( saith he ) do any where , as oftentimes they do , make the true visible Church of Christ , and heretical companies opposite , they are to be construed as separating hereticks , not altogether from the company of Beleevers , but from the fellowship of sound Beleevers .

However , I presume the controversie may be easily ended , viz. by parting stakes ; and allowing some truth on both sides ; 't is true , that Hereticks are of the Church ; and it may be true , that Hereticks are not of the Church ; there is a latitude in heresie ; Thus the Ancient fathers held , for their opinion was , that that heresie which did not deny the Trinity did not wholly cut off from the church . Paget . some heresie which absolutely denieth some particular fundamental truth , and taketh up some one or few stones thereof , is consistent with Church-interest ; and other heresie which raseth up the very foundation of Religion , denying most , or the most chief , if not all of the Articles of our Christian faith , is inconsistent therewith .

Object But it should seem , then that Heresie doth not un-Church ; for if denying of some particular fundamental truth do not , then heresie , properly , doth not , for that is properly heresie ; and that which raseth up the foundation of Religion , seems more then heresie , and may be Apostacy .

Answ. A falling from the faith , is indeed Scripture-Apostacy , though I humbly conceive , that that expression as it stands in that place of Scripture , intends as well a falling from the companies of the faithful by schisme , as a falling from the doctrine of faith by heresie , and indeed both these , viz. perfect heresie and perfect schisme , make proper Apostacy ( as Reverend Hudson observeth ) for a man to remove out of the Church Catholick , either entitive by disclaiming the doctrine , and faith of Christ [ which is heresie ] or organical by refusing to joyne to any Christian society , which is schisme ) is a great sin and Apostacy .

2. But , I conclude , though a man deny not all the maine Articles The difference betwixt heresie and infidelity , and apostacy ; the two latter are the denying or renouncing the whole faith of Christ , but the former of any one single part of it . Han. paraen . p. 64. of Christianity , without which he is not properly an Apostate ( in the sense of Divines ) yet by denying many , or most of the chief fundamentals ( whereby he may fitly be said to teare up the foundation , though he do not take up every stone thereof ) a man may cut himself off from the Church , the pillar of truth .

3. Besides , doth not Apostacy imply the height of Schisme as well as Heresie ? can a person be properly said to be an Apostate ( if we speak as others do ) that yet remaineth in the communion of Ordinances ? why then may not a person , that renounceth all the Articles of the Christian faith , if he yet refuse not communion Ita ut hereticus quis possit esse , & non schismaticus . Ames . in Ordinances , be rather said to be an Heretick then an Apostate ? But I dispute not for words , be it granted me , that such a renouncing of the Christian faith , without any personal separation from the Church is sufficient to cut a man off there-from , it will not trouble me to have term'd either Heresie or Apostasie .

2. Schisme may be thought also to put a man wholly out of the Church , as it breaketh the other great bond of union , viz. Schisme . love ; though I must check here , for schisme simply considered , and of it self alone , doth not wholly destroy our relation to the Church .

Dr. Hammond observeth , that whatsoever may be thought to unchurch , is reducible to these foure . 1. Apostasie . 2. H●resie . 3. Schisme . 4. Consumption and devastation ; yet afterwards Paren . p. 84. addes , for the third of that schisme , the fathers , which aggravated the sinne of it to the highest , do not yet allow it the force of unchurching , but call them brethren , i. e. fellow Christians , which were most obstinately guilty of it . I suppose he means such as were single ; as well as violent schismat●cks , and chiefly the Donatists and not that this should contradict what before he had said , that Schisme may be thought to be one meanes of unchurching among the rest , that is , as it may be qualified . Therefore ,

Schisme , as sufficient , to un-church , or dismember , must be ,

1. Total , viz. a breaking off from all communion with the Speratio fiat certis quibusdam actionibus — quamvis schismatica , non tamen statim separat ab ecclesia , Am Cas. de schis . p. 307. Church ; for to divide with the Church in some things , or parts of worship , and to retaine the rest , hath been alwayes reckoned a separation , onely in the Church , and not from it , much lesse so farre as to lose all interest in it ; if this separation be just , it is not Schisme ; If unjust , 't is but partial Schisme , and the subject is a member , but in part cut off , and yet hanging to the body .

2. It must be universal , that is a breaking off from , and refusing communion with , all the purticular Churches of Christ in the world ; for one may schismaticaly , that is , causelesly depart Si separatio sit ab una ecclesia aut pluribus particularibus possunt tamen alia●um ecclesiarum membra manere ubi supra . Schisma proprie dictum est peccatum gravessimum ubi supra . from one particular Church of Christ , and joyne himself to another ; which though it be a very great sinne , and schisme , both in the party , and the Church , that knowingly receiveth him , yet not so great as to render that party no member , or that Church no Church .

3 , It must be also heretical , such as is caused by , or accompanied with , the renouncing of some fundamental doctrine ; for ( as Willet observeth ) if Schysmaticks retaine ( that is , in a body ) purity of doctrine , and the right use of Ordinances ( as some schismatical Congregations in Augustines time did , and now do ) they make up a true visible Church ; a flock of sheep is truely such , though consisting of particulars strayed from their several folds ; Schismaticus potest esse , qui non est haereticus , ut siquis credens omnes Articulos , fidei , nolit tamen cum ecclesia vera communicare in actionibus piis . Ubi supra . to which they ought , notwithstanding , to return , as to their proper and lawful places .

Yet , I conceive it possible that a person may by a total and universal schisme , ( though not Heretical ) that is , if he neither joine himself to an ancient or to the Schismatical Churches ) cease to be a member of the Catholick organical Church hereby :

Though positive schisme be usually a great aggravation of negative schisme , yet it is rather a diminution of it , when the negative schisme is ( as before universal and total ; the reason is , Si separatio pertinaciter fiat vel ab omnibus ecclesiis veris , vel ab ulla propter causam communem , tum tales schismat . quamvis fieri possit ut fidem retinentes sint membra ecclesiae Catholicae ) non possunt pro visibilibus ecclesiae membris haberi . Ubi supra . because it is better to be a member of a Schismatical Church , where the worship of God is in any measure exercised , then of no Church at all , and consequently to joyne in no kinde of publick worship at all , though , doubtlesse it is best of all to remain with , or to returne again unto , the communion and worship of the true and ancient Congregations of the Lord ,

So that , we may adde as a fourth property of such schisme , as destroyeth Church-membership , it must be negative as well as total , universal and heretical .

Object . It may be thought that this enumeration of the means , wherby a person or a people unchurch themselves is too short ; seeing idolatry and apostasie , do as well unchurch as Schisme or Heresie .

Answ. I answer concerning Idolatry . 1. Idolatry cannot be Idolatry . Papismus est pernitiosa haeresis , quia pracipuam partem pietatis evertet variis modis in falso cult● & idolatria , de consc . p. 171. considered distinctly from Schisme and Heresie ; indeed it is made up onely of them . 1. A denying the true God , or a denying the true worship of the true God , and a giving of Deity , or the worship of the Deity , to a creature in our minde or opinion , which is mental Idolatry , is nothing else but high heresie ; therefore Ames giveth this reason to prove Papacy to be heresie , because it overturneth the principal part of piety in false worship and Idolatry .

Again , secondly , the other great part of Idolatry , is Schisme ; both negative , in withdrawing from the worship of the true God , or a with-drawing worship from the true God ; and positive , by setting up a false worship to the true God , or giving the worship of the true God practically , or actu exercito , to a false God , Idolatria est tribuere ei rei divinitatem ac honorem Dei , quae non est Deus , ac adimire cultum Dei , & creaturae tribuit . Zegid . de Idol . p. 382 and therefore practical idolatry is properly and directly opposed to the true worship , as mental idolatry is to true faith .

2. Idolatry , as such , on all kinde of idolatry , is not inconsistent with the true Church , or true Church-membership ; and indeed it is so , then onely when its heresie or schisme so renders it , or when it is rather a fruit of apostasie , or a total defection from God and all true Religion .

The people of the Jews were frequently guilty of this great sin of idolatry , yet who will venture to affirme , that they so often ceased to be a true Church , or a people unto God ? and for The Jews idolatrous , yet a Church . what reason did not their idolatry wholly cut them off from God , but , because they did not totally immerse themselves therein ? they still retained the Statutes and the Law of the true God , and so their heresie was not total ; as also , in a measure , his worship and service , and so their schism was not total ; and consequently their departure from God was but partial , and not to be branded in proper Ecclesiast. polit. p. 85 speaking , with the foule charge or title of Apostasie ; wherefore as Mr. Hooker thinks , not onely amongst them , God alwayes had his Church , because he had thousands which never bowed their knees to Baal , but whose knees were bowed unto Baal , even they were also of the visible Church . Apostasie , a genus or an integrum of heresie and schisme .

And if it be yet urged , that apostacy should be reckoned among the meanes of unchurching ; I reply that Apostacy may be thought to be a genus of heresie and schism , or a compositum made up of both ; and the perfection of heresie and schisme ; as it is in the first respect totum universale , or in the latter respect totum essentiale vel integrale , whose species or whose parts are heresie and schism .

1. Now , if we consider apostasie , as a genus of heresie and schism , Apostasie as a genus , &c. is such in grammar and Scripture . then we may conceive heresie or a falling from the faith , to be one kinde of Apostasie and Schisme or a forsaking the Assemblies to be another kinde of Apostasie by the one , men fall from the truth , and by the other from the Church , and by either or both from God ; Apostasie thus understood , as I humbly conceive , both according to grammar , or the Etymology of the word ( which is in general onely [ a falling from ] which may equally respect the truth and the Church ) and also according to Scripture or the use thereof in the Scripture , is such in the first and properest sense of the word .

Now if we take Apostasie in this signification , it cannot be reasonably added , as a third meanes of unchurching unto Heresie , As a compound the usual sense . and schisme , seeing that a genus is universale and not individuum , and existing onely in its species , and not as distinct thereunto , or in it self .

2. If we take Apostasie in the sense of the Church ( wherein it is usually taken ) for a compound of perfect or total Heresie and Schisme ; or a perfect and absolute renouncing the faith , and forsaking the communion of the faithful ; then , I answer , that it seemeth needlesse to adde this , as a third means of unchurching in this sense , either , seeing it hath no other nature or force thereunto , but what it received from its parts , to wit , heresie and schisme , which have been before insisted upon , so that all the difference is , that heresie and schisme , considered in themselves , do unchurch , apart , and considered in Apostasie , they do unchurch together ; or they are considered to do that together in Apostasie , which they were considered to do before , apart , in themselves ; and this need not be added , as a third meanes , which hath no energy to do this effect , but that which it receiveth from the other two , yea , even as it consisteth , wholly thereof .

I conclude , this discourse , with a synopsis of what hath been said herein , given us in those pertinent words of Learned Willet ; Synop. of the second . contr. of the Church . he , first tells us , who may not be of the visible Church , viz. Infidels , i. e. such as are not baptized . 2. Hereticks . 3. Schismaticks , to which he addes excommunicate persons ; he , secondly , teacheth , who are or may be of the visible Church , viz. 1. Such as are not predestinate . 2. Manifest sinners , [ de facto ] . 3. Close Infidels , i. e. hypocrites .

CHAP. XXXV . Our Churches in England are true Churches ; inferr'd from the former discourse .

I Had once resolved to have written no more but finis to the former discourse ; and to have entrusted it , as it is , to the impartial improvement of my Readers Genius ; for who seeth not what great things , a very little use of reason , may inferre therefrom , both touching our Churches , Sacraments , and Censure :

However , though peaceable prudence be ready to advize , as things and persons now are , to be very sparing in taking the advantages offered us thence , yet love to the truth , and the zeale of the house of the Lord , hath prevailed with , to add something upon each of these heads , as most direct and easie conclusions , from the former premises ; and first concerning our Churches ; thus ,

If we seriously consider what hath been said , what can possibly hinder us from concluding therefrom , that our publick Congregations in England are true Churches ?

Were not all our members borne in the Church , baptized in the Church ? and have they not hitherto remained in communion of the Church ? hath Apostasie , Heresie , Schisme ; hath a removal of the Candlestick , or excommunication it self ( if it have such a power ) unchurched them ?

Are not all our Congregations called out of the world of Infidels , Turks , Jews , yea and Papists too ? and do not they stand , as holy communities , separate therefrom to the true worship ? and ordinarily exercised in the Ordinances of God ?

Doth the Scripture require any more to the essence of the Church , then ours have ? or doth it note any thing sufficient to unchurch , that ours are not free from ? are not all the causes distinguishing marks of the true visible Church , eminently in ours ? or doth not the whole definition thereof , agree to them ? do not all the Churches salute and own us as true Churches ? and , would not many dangerous absurdities , both in judgement and practice immediately follow the denial thereof ?

Are our Churches corrupt in their conversation ? true , but the essence of the Church consisteth not in saving grace , nor its visibility in an holy life ; besides what Scripture-Church is there ( except one , viz. that at Philippi ) but is even by the Scripture it self , both blamed for corruption , and also acknowledged to be a Church or people of God ?

But I intend not to enlarge here , having elsewhere largely anticipated this discourse ; onely , having often observed one great objection taken from the first constitution of our Churches to be the last , and onely hold of the ancient Brownists , as also of the subtiler sort of our later Anabaptists , to whom , we might adde the Papist , I shall spend the remains of this chapter , in the view and answer thereof ; 't is this ,

Obj. Our Churches were , not rightly constituted at first , therefore they are no true Churches .

Answer . This Objection , as it lieth thus in general , may be easily evaded upon all our adversaries own principles .

1. To the Papists we reply , that our Church was at first rightly constituted upon Popish principles , for do they not say , that we were at first converted unto Christianity by the preaching of Augustine the Monk , and that he was commissionated thereunto , by the Pope himself ?

2. To the Brownist we say , that we were at first converted by the Ordinance of preaching , ( whether of Joseph , or not ) to which we may adde , in answer to the Anabaptist , that our ancestors were then baptized , upon their personal professing the faith at years of discretion ; which thing cannot be rationally doubted , seeing all are agreed that Heathens are not to be baptized , but upon such profession of the faith , and againe , that our Ancestours were Heathens , before their conversion to Christianity .

Object . I know , that all these adversaries are ready to reply that something hath since intervened , that hath destroyed our Churches .

Answ. Yet , then the objection taken from our first constitution is vanish'd ; for now the fault , it seemeth , is found in something that hath happened since ; which , also ought to be made to appear , 1. To be truely charged upon our Churches . And , Secondly , sufficient to destroy them ; otherwise our Churches , being thus confessed , to be truely and rightly constitute at first , and nothing being found to destroy their being or truth , since it cannot be denied , but that they are true Churches still .

Let it be therefore briefly examined what they severally alledge against us .

Obj. 1. The Papists object that our schisme from the Church of Papists . Rome hath destroyed our Church .

Answ. But this will never serve their turne , without the proof of two things , which are never to be proved .

1. That the Church of England was guilty of Schisme by renouncing obedience to the Church of Rome ; For , 1. England was never an obliged member of that particular Church of Rome ; but a Sister Church unto it . Secondly , as we and Rome were both members of the Catholick Church , we never separated from Rome , onely in those things , wherein , Rome first separated from God , truth , and us .

2. That Schisme meerly of it self , without heresie , is sufficient to destroy a Church ; which the Scriptures never affirmed , and which , they know , that the Ancient fathers ever denied .

Object . The Anabaptists object , that though we were lawfully baptized at first , yet our present members are not ; and where Anabaptists . there is no true baptisme , there is no true Church .

Answ. But there are three rotten pillars to uphold this argument , which cannot support themselves .

1. That Infant-baptisme is no lawful baptisme ; which they themselves now see , that they cannot evidence ; and are therefore now weary of the point ; and onely labour to prove the lawfulnesse of beleevers baptisme .

2. That Infant-Baptisme may not be true and effectual baptisme , though they could possibly prove it to be unlawful ; and that we should not have been baptized till years of discretion , fieri non debuit factum valet , is sometimes a good Rule ; an errour in a circumstance doth not null the action , persons baptized with water in infancy , and with the holy Ghost since , who dare say they are not baptized ?

3. That Baptisme is of the essence of Church-membership ; Learned Master John Goodwin , hath written a Treatise on purpose upon this subject , shewing by many arguments , that supposing Baptisme not lawfully administred to Infants , yet this is no just ground of separation , from such Churches as do baptize infants ; and one hath made an attempt to answer them , but with very unhappy successe .

Whether , Infant-Baptisme , hath plaine Scripture proof or not , 't is both certaine and plaine in Scripture , that the children of Lamb. Church-members , are born in the Church and Covenant of God . But from what Scripture can it be inferr'd , that one that is borne in Covenant , ceaseth to be so , if not Baptised ; I know not , I grant that the admission of persons , not borne in the Church , ought to be solemnized with Baptisme ; yet , I conceive , that Baptisme is the seal and badge of this , his admission , rather then essential to it ; and that , he is a member indeed , and before God , by his sincere embracing the Christian Religion in his heart , though not baptized ; though his submission to Baptisme be a necessary expression of his Christian profession , for the Churches satisfaction ; and yet , I conceive , there is much difference , betwixt the cases of such persons , and of those that are borne in the Church , and that this difference is clearly revealed in the Scriptures of both Testaments .

Object . There is but one thing that hath any colour of bjection in Scripture against it ; that the person not circumcised should be cut off from the people , and that he had broken the Covenant of God , Gen. 17. 14.

But this is easily removed ; for , both his sin and punishment plainly intimate such a persons interest in the Covenant . 1. He hath broken my Covenant , that was his sinne ; of which he had not been capable , had he not been in Covenant ; and therefore a person refusing circumcision was in Covenant . 2. His punishment was to be cut off from the people ; which also intimates , that at present , he was among Gods people , and to be punished with that punishment which was peculiar unto them ; it matters not what was meant by this cutting off ; for whether it was by death , or excommunication , we can thence onely argue , desert of the like punishment in the like case ; and not that such a person is not yet in Covenant before this punishment is inflicted which is onely due unto him , for breaking the Covenant , in refusing the seale of the Covenant , which he could neither have beene guilty of , nor had any right unto , unlesse he had been in Covenant .

Certainly therefore , faith , and not Circumcision or Baptisme , is that which enters a man into Covenant with his seed ; we say , Baptisme is the Seal of the Covenant , and the badg of Christianity ; yea , the Anabaptists and we are agreed in this , that Baptisme is to be administred onely to such as are in Covenant already ; and consequently that persons are in Covenant before they have right to Baptism ; and therefore baptisme is not of the essence of the Cevenant or Church .

Object . The Brownist , supposing the destruction of our Churches Of Brownists . in Queen Maries dayes , thus objecteth . The true Church is gathered by the preaching of the Word , but the Churches of England were called onely by Queen Eliza's command , and not by the preaching of the Word ; therefore they are no true Churches .

Answ. This is the Goliah-objection , yet with no great difficulty vanquished ; for ,

1. It cannot be proved , that we wholly lost the being of a Church by the Marian persecution . The Fundamental points , touching God , Christ , Scriptures , Ordinances , did still shine through that red vaile ; at least , they were never covered , much lesse lost in that Popish Rabble ; which God most graciously and suddenly cleansed , by the means of that happy , succeeding Queen ; so that , it was rather a reformation then a constitution of a Church , which we then received ; and the Queen did no more , in putting for her entrusted power , for recovery of our former purer Religion ; then what other Scripture-Princes had done before her , with applause from heaven .

The people in Josiahs time were farre more Idolatrous , then in Queen Maries ; the like might be observed of Hezekiahs time ; see how Ahaz and Amon left them , 2 Chron. 28. 2 , 3 , 4. and 23. and 33. 2 , 3 , 4 , 5 , 9. yet we find that these Princes compelled all that were found in Israel , to serve the Lord their God ; as it is said of Josiah , 2 Chron. 34. 33. who commanded the people to serve the Lord , 2 King . 23. 21. and Hezekiah with his Parliament , made a decree , requiring the people from Dan to Beersheba to return againe unto the Lord God of Abraham , whom they had forsaken , 2 Chron. 30. 56.

Now who will say that Israel was not a people of the Lord , because thus reduced againe , unto him , by the command of these Kings ? in like manner , our gracious Queen Elizabeth , did her duty to God in following these happy Kings in the like case , in England ; and the people did no lesse then their duty to God and the Queene in returning to their God at the Queenes command .

2. Neither can it be sufficiently proved , that the preaching of the Word is of absolute necessity at the first constitution of a particular Church , especially where some Knowledge of God and his wayes is presupposed , as our case in England then was .

1. I grant , that in ordinary cases the preaching of the Gospel is required to the constitution of a Church ; but that there can be no extraordinary exception to this rule , I deny ; especially when men would thence reason us out of our senses , as well as our Churches ; we see our Churches in all the parts and essentials of true Churches ; shall we yet argue against what we see , and not believe our own eyes , because their first constitution was not as we would have had it , or as indeed ordinarily Churches are constituted ? would it not have been judged a madnesse in Caine and Abel to have reasoned their parents out of the number of man-kinde , because they were not born of a woman , as men ordinarily are .

Let who will undertake to prove , that our Churches in England were not constituted at first by the preaching of the Word , and I dare engage to make good the assumption that our Churches in England are true Churches ; and thus we may haply discover another ( extraordinary ) way of constitution of Churches , besides the preaching of the Word .

2. The preaching of the Word as necessary to a true Church , may be thought to be either antecedent or subsequent to the constitution thereof , either of which is sufficient , provided that the people are brought to a willing embracement of the Christian profession by any other means ; so that , where the Candlestick is pitched , and the Ministry of the Word is fixed among any people that freely attend upon it , there none may doubt , but that God hath chosen a people to be his Church ; for here are found the infallible marks of a true Church .

Now none can deny , but that our Congregations in England ( if they were not at first reduced by the Minstry ) yet they have enjoyed it , ever since , that their reduction from the Popish yoak in the dayes of that famous Queen , and that none may have cause to say , that this our attendance on the Ordinances of God , is generally forced by a Law , ( as was wont to be laid to our charge , ) we have of late , a most clear evidence , that it is indeed , free and voluntary , seeing all compulsory meanes , are known to be rebated , and taken away , in the present liberty .

3. Much lesse , can it without grosse ignorance , or dangerous impudence , be denied , that the Ministery of the word was instrumental with the Queens command to the reduction of the people in her dayes from Popery to Protestantisme ; yea , 't is well known , that divers Ministers were sent into all parts , to satisfie the people touching that change in Religion , which she then was about , and allowed the people that their returne might be free , above half a years time to consider of it , and what law was made at length , to compel in any regard , was made by consent of the people themselves in Parliament , all which are so evident in history , that I shall need say no more thereof .

However , suppose that all these things should be granted them .

1. That we lost our Churches in Queen Maries dayes .

2. That a true Church can be constituted onely by the preaching of the Word .

3. That our Churches in Queen Elizabeths dayes , were gathered , or rather compelled onely by the Queens Command .

4. And consequently , that they then were no true Churches , but societies of Heathens ( all which have appeared to be false ; ) yet , what will this adversary conclude from thence , against our present Churches ? especially if we adde the serious consideration of these four following particulars .

1. That our people have had the preaching of the Word ever since .

2. That they are now a willing people in Gods publick worship , all meanes of compulsion being now taken off .

3. That they became thus willing to embrace and abide in the true Religion , by the preaching of the Word ; seeing no other meanes by their owne principles could make them so .

4. And therefore , consequently , we stand true Churches now , by their own principles ; being constituted such , at length ( by the long abiding of the same among us , if not so , at first ) by the preaching of the Word .

CHAP. XXXVI . Inferences from the former discourse , concerning Baptisme and title to it .

WE have found the former doctrine helpful to us , in the vindication of the truth of our Churches , let us follow it a little further , and it may haply discover something also , touching their title to Sacraments .

And , First , of Baptisme . Secondly , of the Supper .

Concerning Baptisme it follows , that if the former principle stand , the children of foure sorts of persons may lawfully communicate Baptisme . thereof ; the children of such as have no saving grace , nor evidence of it ; the children of visibly wicked persons ; the children of the excommunicate , and the children of such as ought not to be admitted to the Lords Table ; which will fall into so many Positions .

1. Then , first , saving grace in the parent is not absolutely necessary to a real-right , nor its evidence to a visible right in baptism for his child , or the children of such , as have no such grace , and make no satisfactory evidence thereof to the Church , may yet have a clear and good title to Baptisme , and be lawfully baptized .

1. The children of such as have no saving grace , may have a Children of graceless persons have right in Baptisme . real right in baptisme because such parents may , notwithstanding their want of saving grace , be really members of the visible Church , and be themselves really baptized ; which is all that is requisite to entitle their children to visible Church-membership , and consequently to baptisme ; the children of such parents , are within the Covenant ; and interest in the Covenant , carrieth Foederatis competit signum foederis . ( doubtlesse ) a right in it , to some seal of the Covenant ; and if to any , must it not be to the first , viz. Baptisme .

2. The children of such as give no satisfactory evidence of saving grace , may yet have a visible title to baptisme , and a just claime for it , from the hands of the Church ; because such parents may , without such evidence , have evidence enough of their interest in the Covenant and the visible Church , sufficiently satisfying the Judges thereof , by some other means : for that which being real , giveth real right to Ordinances , in Gods account , being visible , or seen and known , or not to be doubted of by men , giveth visible right thereunto in the Court of the Church . But something else besides such ( saving ) grace , being real , giveth real right to Ordinances , therefore something else , besides saving grace , being visible , &c. to men , giveth visible right thereunto in the Court of the Church .

Now that such persons as have neither grace in d●ed , nor grace in shew , may yet have both a real and a visible interest in the Covenant and Church , I presume to have been plentifully manifested , by the whole scope of the former debate , and need not be here repeated . Children of wicked Persons , &c. 1 Cor. 7. 14 Ezek. 16. 20 Josh. Acts 2. 39 Luke 3. 6. 21 Joh. 4. 1 Ex. 20. 6 Gen. 17. 12 , 13 Jer. 31. 29 Ezek. 16. 4. All they who be within the Covenant , and such only are to be received into Baptism . Infants of Christian Parents are within the Covenant . Those are not to be denied to be Christians , who make so much as a general Profession of Christ . Hier. Ca●ech . p 75

Yea , the children of openly wicked Parents , may have the like real and visible title to Baptism .

For this there are many Arguments urged by Divines , that to me were never yet satisfactorily answered ; 1. That such children may be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Saints , as well as others , seeing this title dependeth only upon the foederal holinesse of the Parents , which is not inconsistent with personal wickednesse . 2. That such are expresly said to be borne to God . 3. Such we●e expresly commanded to be circumcized . 4. That the Call , wherein the visible Church of the Gentiles is , is of as great a latitude now , as the Call , wherein the Jewes stood , in the times of the Law : 5. That the Baptisme of John , and Ch●ist his Apostles , admitted all that offered themselves . 6. That the Covenant passeth , in its force among such , as professe Religion , where the Word , and S●als , and People of God are continued , through a thousand generations . 7. That such children have th●ir right supplied , from the holinesse of the place or peopl● wherein they are borne , or their Susseptores . 8. And that the childe may not bear the Parents iniquitie .

But the Argument that my former Conclusion helps unto , lieth thus .

The children of baptized Church-members , ought to be bapti●ed . But the children of many openly scandalous and wicked persons , are the children of baptized Church-members . There●ore such children ought to be baptized .

He that breaks with the first of these Propositions , shaketh hands with Anabaptisme . And he that exc●pts against the second , engageth against all my former discourse , and therein , I presume , against the verdict of all the Churches , and the plain Testimony of God himself , in both the Testam●nts of his Word .

I think , neither of the Propositions ( much lesse the Conclusion ) wete ever doubted of by any Church , for any considerable time , if ever before , our present generation .

Should I grant that Zanchy , and some others , are against me in this . Yet I know that divers eminent Divines seem so too , that are reallie for me . Calvin is against the baptizing the children of Papists . Yet Rutherford reckons him among the number Calv. ep . 12 of those that affirm the lawfulnesse of the baptizing of the children of wicked Church-members .

Ames saith , that the Infants of such as openly break the Covenant , debent baptizari , they ought to be baptized , though indeed De Consci . p. 247 , ●48 he addes , cum aliquo discrimine , viz. for the shame of the Parents . But who knows not that Augustine , Bucan , Wallaeus , Apollonius , Perkins , and infinite more are expresly for it ; together with the Leiden Professors , and the Ecclesiastical Colledge of Geneva ; whose words alone I shall here cite , as the language of the rest of the Churches . Whereso●ver ( say they ) the Profession of Christianity , hath not utterly perished and been Against Knox. extinct , Infants are beguiled of their right , if the common seal be denied them .

Indeed , Mr. Hildersham seems to give reasons against us , yet in the issue closeth perfectly with us . Both may be briefly examined , and I have done with this .

His Reasons against us are foure .

Obj. 1 Hence ( saith he , viz. by baptizing the children of wicked Parents ) there is a great contempr of Gods publick Worship .

But , I answer , that if Baptism be indeed the right and due of such a childe , it is a duty on us to pay it , and to deny Answ. Justice upon such terms of Prudence , is but to excuse God , for not providing sufficient means of preserving his own Worship from contempt .

The Execution of an Ordinance of God , cannot directly and per●s● , expose any part of Gods Worship to contempt ; therefore , if any should take occasion hence to contemn Gods Worship , we ought rather to make them understand , that they take occasion when it is not given ; then to dispense with Justice to our Neighbour , and our duty to God , and his Ordinance .

Hence , occasion is given to the weak ( viz. as he saith , Brownists , ) Obj. 2 to mislike our Religion .

But again , if such Faptisme be our duty , the fault is evidently Answ. in their weaknesse , who take occasion not given . Let us do our work , and they mend the fault .

Holy things are hereby prophaned . Obj. 3

Not so , Because they are dispensed in a holy way , the way of Answ. a holy God , and holy duty . 2. Because they are also dispensed to holy persons : Holy , 1. Negatively , they are not ( I mean the children ) actually sinful with their Parents , and the childe may not bear ( much lesse suffer for ) the iniquitie of the Parent . 2. Foederally , they are holy , as borne to God , with the holinesse of the Covenant , wherein they are to be sealed by Baptisme .

Children are to be admitted only in the Parents Obj. 4 right .

This hath been largely answered before . Both Propositions Answ. are denied . 1. That children are baptized in their Parents right ; for they , being borne to God , and in the Covenant , they are baptized and sealed in their own right . Therefore the Promise is to our seed , as well as unto us . 2. That the wicked Parent hath no right while he is a member of the Church , he is foederally holy , though naturally wicked , and thereby he hath the force of his own seal , and a right for the Seal of the Covenant to his childe .

So much for Mr Hildershams objections , which , as I noted before , do only seem to be against us . For he that reades , page 128. of that Book , will there plainly discover , that that Reverend man , did not intend by all this to deny or question the childe of wicked Parents right to Baptism . As appears by that one condition , that he puts upon all that hath been said , viz. provided , that there be no necessity requiring haste , on the childes part . Why ! it may be said , if the childe have no right , it is a sin to baptize it ? and what necessity is there to sin ? what haste to sin ?

1. Therfore , doubtlesse , all that he had said , was only for dispensing a while with the children of wicked Parents , actuall baptizing , ( not to question their right ) upon prudential grounds , viz. the Parents good , and the Churches credit , the bounds of this Prudence , I shall not touch , much lesse determine or remove .

2. Yea , he seems indeed to speak ouly in the case of Bastardy , which case , is clearly distinguished by Casnists , from cases of other notorious scandals ? who yet do generally grant that in such a case the illegitimate childe should be baptized , upon certain conditions , and consequently , question not their right , but only ptopose a prudential , creditable , and fit way , means and manner , for the application of Baptisme to them , in such unclean cases .

3. Yea , once more , we may truly observe , that this worthy man , Mr. Hildersham , in the place infisted on , did mixtly at least intend , the debarring such wicked Parents from the Supper of the Lord ? which course , if well proceeded in , would , I think , wholly remove all the foresaid inconveniences . For were the Parents justly censured for their personal wickednesse , by being debarred from the Supper of the Lord ; what contempt of Worship , prophaning of Ordinances , or offence to any could possibly arise from a just dispensing to such ( their ) children their right in in Baptisme , who ought not to suffer so great a losse , for their Parents fault .

Again , if I should adde , that the children of persons excommunicate , Children of excommunicate persons . ought to be baptized , 't is well known , that many learned men would bear me out . Certainly if the Parents in this state of censure , are united to the Church , and have the seal of Baptism in its force upon them , I see not , but their children have yet a right unto Baptism not to be violared . For what is it that entitles the childe to the seal , but its being borne in Covenant ? and what is the meanes of this , but the Parents foederal holinesse and Baptismal state ?

But ( praeteritis hic etiam illis , quae alibi sunt disputata ) I shall say only this , that either the excommunicate Parent is in Covenant or not . If he be in Covenant , then his childe hath right to Baptisme ; if he be not , then upon his repentance , he ought to be re-baptized ; for if the Covenant-interest of an excommunicate person be wholly voided , then is the seal of the Covenant broken , and must upon renewing of Covenant , by repentance , be anew affix'd by a rebaptization ; without any colourable contradiction , that I yet can hear of .

Lastly , it will easily follow , that then , the children of such as The children of such as ought not to be admitted to the Supper . ought not to communicate in the Supper may have right to baptisme ; because wicked persons , and persons de jure excommunicated , and persons actually excommunicate , ought not to be admitted to the Supper , and yet the children of all such , being the children of parents in Covenant , ought not be de denied the seal of the Covenant , viz. Baptisme .

CHAP. XXXVII . Concerning private accession , or coming to the Sacrament .

SECT. I. The Introduction .

MY principle now leads me into a large field , made by some a common ; by others , I think , a too to narrow and strict inclosure , viz. Communion in the Sacrament of the Lords Supper .

I am conscious , that ( seeing so many and various ways herein , ) I may , easily misse the right ; however , I shall go as near as I can in the middle path , that may be the rightest , seeing as vice lieth in the extreams of vertue , so errour in the extreams of truth ; and as we use to say , of persons fallen out , there is usually a fault on both sides ; it may be also the nearest way to my wished end ( of peace and unity ) for so is the middle by rules of Geometry ; and I doubt not of the the safety of it , remembring that of the Poet , in Medio tutissimus .

That which my principle helps me to infer , here is ,

1. Concerning the terms of accession , or ones own private coming to receive the Sacrament .

2. Concerning the termes of admission , or the Churches publick receiving persons to this communion ; for as Reverend Vrsin saith , these are two questions , Who ought to come to the Sacrament ? and who ought to be admitted ? though , I cannot discern so great a difference betwixt them , as some do .

First , touching the private accession or liberty to come to receive , or to offer ones selfe to this communion , I reason thus .

If union with the Church dependeth upon saving grace , then a right to communion in general with it , and consequently to the Supper doth not , for communion is founded in union , as it is in natural and politick bodies .

Whence may flow these two Positions irresistibly .

1. That such as are of the foundation of the Church , or Church-members have a fundamental right and title to all the priviledges that belong to the Church as such .

2. That all Church-members may lawfully proceed by vertue of this fundamental right to actual communion with the Church in the Sacrament of the Supper , unlesse some special prohibition in the word doth limit it .

Hence arise , two great and famous points of Controversie .

1. Whether there be any such command in Scripture forbidding some Church-members to come to this Sacrament .

2. If there be , whether this condition , without which , Church-members are forbidden to come to the Sacrament , it be saving grace , or not .

SECT. II. Whether there be any prohibition of persons within the Church from the Sacrament .

UPon the first of these , I affirme , that there is such a command in Scripture forbidding some Church-members , to receive the Sacrament . 2. I affirme that this command is to be drawn from 1 Corinth. 11. 28. Let a man examine himselfe .

1. That there is such a command forbidding , or charging There is a prohibition of som persons . something upon Church-members , as conditional to their coming to the Sacrament ; and consequently rendring the right which persons have to the Sacrament , by vertue of bare or single Church-membership , but a mediate right , and the command obliging Church-members , as onely such , but a mediate , or a conditional command . I affirm upon these reasons .

Reas. 1. For , if the command obliging all the circumcised to eat the passeover , was not absolute , but upon a supposition or condition of their cleannesse , what reason can be given , why this command , obliging the baptized to communion in the Supper , should be so absolute , as to admit of no condition at all ?

Is not the Supper the Christian Passeover ? as Baptisme is the Christian Circumcision ? at least is not the Supper as holy as the Passeover ? is not the Gospel-dispensation as strict as the legal ? is not the Supper at as great a distance from Baptisme , as the passeover from circumcision ? however , if these will not be yeelded unto , I am sure that this will force its way , that no reason can possibly be given , why the command for the Supper should be more absolute , then that of the Passeover .

1. 'T is nothing here , whether the legally unclean onely , were forbidden the Passeover . For , 1. The legally uncleane were circumcised . 2. The legally unclean were prohibited the Passeover . 3. Therefore some circumcised persons were prohibited the Passeover .

2. Neither is it our question whether those that were forbidden the Passeover , were equally forbidden all other Ordinances ; for if so , then , 1. The Passeover was forbidden also . 2. Then other Ordinances , were , it seems , but conditionally obliged unto in the time of the Law , upon Church-members ; and what should hinder the Supper to be so now ?

2. Offering the gift , at the Altar , is commanded by Christ , conditionally , or mediately , ( first go and be reconciled , then come and Mat. 5. 23 , 24 offer , and till then lay down thy gift ) why then should the command to receive the great gift at the Christian Gospel-Altar be more absolute ? is there any ordinancy greater circumstance , greater solemnity . is there any part of the Gospel-worship , more guarded with threatnings , more exacting preparation and seriousnesse towards God , and charity to our Brethren , in the comers thereunto , then this of the Supper ?

3. If all Church-members are bound to heare the Church , then some Church-members are bound to abstaine from the Sacrament ; for some Church-members are forbidden by the Church , and in obedience to God , to abstaine from the Sacrament .

1. The catechumeni are Church-members before their baptisme , otherwise they should never be baptized ; because none but Church-members , are to be baptized , none but foederati ought to be signati , as before . 2. The chatecumeni were forbidden the Sacrament in the missa chatecumenorum , who had at most but a remote or mediate right thereunto , until they were baptized .

2. Children , borne and baptized Church-members , are truely Church-members ; yet such children are prohibited by the counsels of the Church to receive this Sacrament , until they are arrived to years of discretion ; which all our adversaries ( even the highest for the priviledge of membership ) readily consent unto .

3. Excommunicate persons , as before , I have laboured to prove , are yet Church-members ; yet excommunicate persons , are charged by the Church , not to receive this Sacrament .

I know that such as I now oppose do usually acknowledge that such Church-members ought not to receive , but then , let them bethink themselves , how is the command obliging all Church-members to receive the Sacrament , an absolute command ? How then doth single Church-membership give immediate , absolute , and actual interest in every Ordinance ?

4. To persons of more moderate principles , I might instance , in members legally convict of scandal , or grossely ignorant , and therefore suspended , are not these Church-members ? againe , are not these commanded by the Church to absteine from this Sacrament ? then , ought they not to abstaine ? then , doth the command of God oblige them to come , while the Church forbids them ? then is not their suspension a bar to their actual right in the Sacrament ? and , lastly , then is not the command to receive conditional upon Church-members , upon a supposition of Age , Knowledge , freedome from sandal , suspension , excommunication ?

Lastly , let us heare the Church ; doth not both the practice and expresse judgement of the most eminent fathers of the Church , in most ages thereof , testifie as much , namely , that actual communion in the Supper is not for all Church-members ; and consequently , the command obliging them is but conditional , upon a supposition of their fitnesse .

1. That practice of the Church concludes it , wherein , she The practice of the Church . Let no unclean person , no adulterer , no usurer , &c. offer himself to the receiving of this Sacrament : if any be such a one , I require him by the body and blood of Jesus Christ , and by the Judge of the quick and dead , that he come not to the Lords Table , that he betray ▪ not the son of God . Bp. Jewel of the Sacram . p. 279 Chrys. in Heb. 10. 9. in Ethic. hath generally dehorted , and doctrinally suspended , such from the Supper , whose own private hearts and consciences knew their own unfitness , or unworthinesse of it .

Such a practice as this , could possibly proceed from no other principle but this , that Christ did not require this part of his worship from such unworthy hands ? and that , in such a condition persons ought not to receive the Sacrament ; for , if Christ did absolutely loose such persons to this duty of receiving , and that to the Churches knowledge , how could the Church without sinne against knowledge , binde them from it ? what is this but to contradict Christ in his Word , and to rob him of his honour , worship and Sovereignty ? if our common Master , do indeed absolutely command us all to come , who dare forbid any , upon the most glorious pretence in the world ?

Now that this hath been the usual course of the Church ( if not juridically to with-hold from the Sacrament , such as were scandalous ( which anone also may be examined ) yet doctrinally thus to diswade and terrifie secret sinners from approaching the Sacrament easily appears .

Chrysostome witnesseth for the Greek Church long agone . The Priest ( saith he ) admonisheth all that are coming to the holy Sacrament , driving away the unworthy , but inviting the prepared , and that with a loud voice , and hands lifted up , standing aloft , where he may be seen and heard of all .

This hath been the constant practice of our own Church , according to both the Rubrick in the common prayer , and the late Directory .

The Common prayer enjoyneth the Minister to disswade all such Comon prayer . as are blasphemers of God , envious , or guilty of any notorious crime in their heart , to abstaine from this Ordinance ; where we may note . 1. That in the judgement of our Church then , some Church-members that were not juridically censured , even such as were known to be unworthy by themselves alone [ in their heart ] ought to abstaine from the Sacrament . 2. Therefore in the judgement of our Church then the command on the people to receive , is binding onely conditionally , viz. upon a supposition of fitnesse .

And doth the Directory require otherwise ? vid. page 34. there we read that the Minister is in the Name of Christ to warn Directory . all such as are ignorant , scandalous , profane , or that live in any sin or offence against their knowledge or conscience , that they presume not to come to that holy Table ; where , also we may note , that the persons to be thus disswaded ; are not onely the openly scandalous , but such wicked persons as are known to be such by their own knowledge and conscience alone . 2. These are to be warned away in the Name of Christ , which who dare presume to do , that doth not beleeve that the will of Christ is , that such persons ought not to receive . 3. Therefore , our Directors judged that the Will or command of Christ , our Master is not , that such Church-members , as are thus unworthy , ought to receive , but rather the contrary .

Yea , this is generally granted to us , even by those that deny the thing , as wel as those that deny us the power of juridical suspension .

Yea , this is granted and forceably urged by some , that as earnestly plead , that the command , do this in remembrance of me is inconditional and absolute ; which I crave leave to say , is a contradiction ; for if the Command , do this , &c. be absolute , either upon the Administrator or upon the people , how then is the Aministrator to warne any of the people not to suffer him to do his duty in administring to them , or not to attend upon their own duty in communicating ? to say that a Minister is bound by Christs command to administer to all Church members , and againe ; that he is bound in the Name of Christ , to warne some not to receive ; is to make the will of Christ contrary to it self ; and to say , that a Minister is bound to warne the wicked from the Sacrament , and yet to say , that the will of Christ is , that all are absolutely bound to receive , is to contradict our selves ; by the first , we confesse that the will of Christ is , that wicked men ought not to receive , which is formally denied in the latter .

Neither is this gathered onely from the practice , for it is indeed the expresse judgement of most eminent men in the Church , almost 2. Churches judgement . in all ages .

Irenaeus is expresse for it in his time , who seemes to speak the unquestioned sense of the whole Church , then for whom he maketh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Apol. 2. this Apology , with us ( saith he ) this nourishment is called the Eucharist , of which it is lawful for none to partake , but such as beleeve our doctrine , such as are wash'd to remission of sinnes , ( or baptized ) and such as live so as Christ hath commanded .

This place of Irenaeus gives cause of doubting to a learned man , Ludov. Molinae ( Paraen . p. 315. ) Whether it ought to be understood of Christians , not admitted by confoederal discipline to partake of the Supper , or whether they belong to that command of Paul , 1 Cor. 11. whereby it is not lawful for an unworthy man , or a man wanting faith to receive , but tells us he could easily beleeve the latter ; adding that 't is granted to be spoken of such as are baptized ( and therefore Church-members ) who live not according to the doctrine of Christ ; and that is , as much as I contend for , that some baptized members of the Church , ought not to partake of the Eucharist , in the judgement of the Church , in Irenaeus his time .

We have seen before what the judgement of the Church was in Chrysostomes time also ; and for the opinion of later fathers and Schoolmen , 't is sufficiently known to be on our side ; as also of most of the Reformed Divines and Churches .

The Church of Bohemia in her confession , saith that if any approach Reformed Churches of Bohemia . this Table without — such a man should greatly profane and reproach this Sacrament , yea , and the whole institution thereof appointed by Christ .

In like manner the Church of Scotland confesseth that the Scotland . Supper of the Lord appertaines onely to such as be of the household of faith , and can try and examine themselves , to these accord the Churches of Auspurgh Saxony , France , Belgia , and most eminently our own Church , as appeared before from the Auspurgh , Saxony , France , Belgia and England . Common prayer and Directory , to which our confession of faith lately framed , may be seasonably added .

The Confession of faith saith , that all ignorant and ungodly persons , cannot without great sin against Christ , whiles they remaine such ; partake of these holy mysteries .

Many eminent Divines joyn issue hecein . Trelcatius .

Trelcatius teacheth , page 185. that Materia seu subjectum participans , sunt ij omnes qui per baptismum ecclesiae membra facti , jam adulti sanam doctrinam profitentur & Sanctae vitae testimonium habent ; to which he addes that hereby are excluded . 1. Mortui . 2. Aegroti moriturii . 3. Pueri ac Infantes . 4. Qui propter , Haeresius & dissolutam vitam excommunicati sunt legitime .

Bucanus loc. com. 48. qu. 8. to this question , quibus est Bucanus . Instituta coena Domini ? Answers , non omnibus promiscuè .

Vrsine Cat. quae . 8. to the same question answer , tantum pii Ursin . debent accedere .

Bishop Vsher is as plaine in answer to the like question , viz. who are to be partakers of the Lord Supper , saith he , such Usher . as are of yeares and of sound judgement to discerne the Lords body . I might adde Ames , Diodate , Calvine , Zanchy , Perkins , and infinite more ; but let me break off the trouble with these few sufficing for all .

SECT. III. Objections hereunto , Answered .

THis point is run upon by two sorts of Adversaries , 1. By some , too strict . 2. By others , too large .

1. Some have ventured to say , that Church-members , or rather ( to use their own terme ) disciples , as such , have an immediate right in this Sacrament , but none are disciples , save persons so and so qualified .

These , I do not purposely deal with here ; for the present , they may be contented with a very short answer , that both their Propositions are false , or at least fallacious . 1. That none are disciples , but persons qualified with knowledge , holinesse , &c. which they must needs grant to be false , if they will avoid Anabaptisme , seeing according to the principalls of Infant-Baptism , all that are lawfully baptized are disciples , Matth. 28. 19. and again , that all that are lawfully baptized , are not so and so qualified , as in the case of Infants , who are baptized , and lawfully so . 2. That all that are disciples are to receive the Supper : this holds not , 1. Till what I have urged for wicked mens Church-membership be refuted . 2. Till Infants discipleship be denied . 3. Or till both Infants ▪ and wicked Church-members , yea , and suspended , yea , excommunicate Church members , are proved to have an immediate and present right to the Lords Supper , seeing all such may be Church-members and disciples .

But , let us rather weigh what is urged by the other larger party , against this barr , upon some Church-members , to keep them from receiving the Supper .

'T is scornfully urged , more then solidly , that then Church-members Obj. 1 by their wickednesse have it seems , a writ of ease from their duty . If wicked Church-members are forbidden the Sacrament .

Just as excommunicate persons have a writ of Ease from all other Answ. 1 Ordinances , as well as this .

2. This gives a faire occasion to note the ground of that cloudy , not to say , contradictory way of some mens expressing themselves upon this point ; sometimes , they say , all Church-members are obliged to receive the Supper , at other times , when this pincheth , that some Church-members , viz. children , &c. are not obliged , and ought not to be admitted . Now both these are true , and both are false , as they may be understood . All Church-members , as such , are under an obligation to receive ; and yet some Church-members are under an obligation to abstain , and yet here is no contradiction in Gods Commands , though there may be , and I fear is , in mens application of them , in this case .

3. And what is the ground hereof , but want of care or skill to distinguish of Gods Commands , and the force and obligation thereof . Which if a little heeded , may serve both to extricate these difficulties , and solve the present objection .

1. The command , obliging to receive the Sacrament , is to The Command to receive , is mediate to some , immediate to others . some persons mediate and remote , to others immediate , and of present and actual obligation . It obligeth all Church-members , as such , to receive , more remotely , upon condition of their fitnesse . It obligeth worthy and prepared Church members immediately and actually .

To apply this to the present objection , I answer , that such Church-members as are not worthy , they are under a remote obligation to receive , even while they are unworthy , because they ought to be worthy , and then to receive . And not to receive is their sin remotely , though their immediate and present penalty . Wicked men not excused from , though not permitted to receive . Wicked men in a double capacity , as Church-members . 2. As wicked , in this forbidden , in that commanded to receive . If he receive not , he sins twice , if he do receive , he sins thrice . So that , they are not excused from their duty of receiving by any writ of ease , but rather still pressed with a double duty , first to be worthy , and then to receive , though the latter is forbidden without the former .

This may receive some further clearnesse , from a right apprehending the subjects of this duty of receiving , in a double capacity , as Church-members , so they are commanded , as wicked or unfit Church-members , and so they are forbidden to receive : Such , therefore , is the misery of a wicked man , he sins twice if he do not receive . First , in not being worthy . Secondly , in not being worthy , and receiving . And he sins thrice , in receiving while he is unworthy . 1. In not being worthy to receive . 2. In not receiving worthily . 3. In receiving , not being worthy .

2. Again , the matter will yet be plainer , by considering the command to receive either singly , and by it selfe , or conjoyned , with the command of worthinesse .

If we look upon the Command to receive , singly in it selfe , The Command to receive , single or jointly , with the command of the condition . or separately considered from the Command of worthinesse , then , this command to receive is but mediate and conditional , and doth not presently , immediately , or actually oblige , without a supposition of worthinesse , which is the condition of this obligation to receive . God commands , indeed , both the duty and the condition , but yet in his own order . First , the condition , and then the duty . The condition , immediately ; the duty , remotely , as depending upon the condition . God saith , indeed , Thou shalt eat ; but he saith again , thou shalt first be worthy ; and consequently ▪ thou shalt not eat unworthily , or , thou shalt not eat unlesse thou be worthy ; for that which is commanded upon such a condition , is virtually forbidden , where that condition is wanting .

Again , if we look upon the command to receive , in conjunction with the command of worthinesse ( as I desire to do , in answer to this objection , ) then , I say , the command to receive , viz. worthily , is of immediate obligation , upon all intelligent Church-members ; for every person , at years of discretion , and in the ordinary use of reason , within the Church , ( whom I call an Intelligent Church-member ) ought , doubtlesse , to receive worthily , and in this compounded sense , by consequence , to receive ; though , any such person , not being worthy , ought in the former divided sense not to receive .

Now , I humbly conceive , thus only , or at least , chiefly , we We ought to take the command , jointly . ought to consider the obligation upon members of the Church , to receive the Sacrament , as jointly obliging both to worthinesse and receiving , or to worthy receiving . God hath put them both together in his Command , ( Do this in remembrance of me , let a man examine himself , and so let him eat ) and therefore let no man put them asunder in the application , and say Do this , though you do not remember Christ , and eate , though you do not examine your selves .

Yet , as hath been said , though God command both together ; 't is one , in order , to the other ; the one , as the condition , or the necessary qualification , and the other as the duty . Yet one in order to the other . The text saith , Examine and eate , yet it saith also , Examine and so eat , not eat without examining , not eat , though you do not examine , not first eat , and then examine , not both eat and examine together , but examine first , and so , or then eat , and so , and not otherwise eat .

This difficult matter may be easily resembled by a familiar instance . The Farmer going from home , commands his servant to plough and sowe such a field . This command is compounded by A familiar instance for it . the Master ( both to plough and sowe ) and may not be divided by the servants obedience . If now , the servant do not sowe this field , all will say he is faulty . But if he should sow the field , and not plow it , would not we say he is more faulty ? if he plow not , he sins , for he was commanded to plough ; if he sowe not , he sins , for he was commanded to sowe : If he plough and sowe not , he sins , for he was commanded both to plough and sowe ; if he sowe and plough not , he sins , for still he was commanded both ; yea , if he first sowe , and then plough , he sins , for he was commanded first to plough , and then to sowe . Both are commanded , but one in order to the other .

Neither is this applied to divine commands , without book all the Jews were commanded by God to be clean , and to eate the Passeover ; but they were not either to be clean , and not eat the Passeover , nor yet to eat the Passeover unclean , nor yet excused from eatimg the Passeover by their uncleannesse ; for a day was appointed by God , when the unclean ( being cleansed ) should observe it , the obligation pressed still upon them , because they ought both to be clean and to eat , by vertue of a joint obligation upon them , though being unclean , there was another command , that the unclean , ( during their uncleannesse ) ought not to eat .

Mr. Perkins hath gone before us , in applying this to the Sacrament . First , he concludes generally and compoundedly , that every one of years , living in the Church , and being baptized , is bound in conscience by Gods Commandment to use the Lords Supper ; and then puts this case , What shall a man do that finds himself unworthy ? To which he answers very distinctly , that there be two kinds of unworthinesse , of an evil conscience , and of infirmity , and then concludes , that the latter cannot justly hinder a man from the Supper , neither is it sufficient to cause him to forbear , evidently implying that there is one kinde of unworthinesse , ( viz. his former ) that is sufficient to hinder , and to cause a man to fo●bear this Sacrament ; and that nothing can be sufficient to cause to forbear , without some command prohibiting such persons , because of such unworthinesse , none will deny ; and then , here is a general command , remotely commanding the same persons to receive , or joyntly commanding them to receive worthily , and a particular command , prohibiting them , at present , to meddle with it .

But Ames , in a very few words , hinteth all my mind hereabout . He first resolveth , that such unworthinesse ( alone ) which Illa ( indignitas ) sola qua est cuspabili● & conscientia mala excludit à Communione . Non debet propter illam à Communione abstine●c , sed eam quamprimum deponere propter Communionem . Cas. de Cons. p. 249 From Mat. 28 19 , 20 is culpable , and of , or from an evil conscience , doth exclude from Communion ; and then addes , that a man ought not for this to abstain from the Communion , but rather , or chiefly , or first of all , to lay aside unworthinesse for the sake of Communnion , thereby granting , that all are bound joyntly to worthy receiving , again , that no unworthy person , while such , ought immediately to receive . 3. That this , his unworthinesse , doth not take off his obligation of worthy receiving . 4. And lastly , that the immediate duty upon unworthy persons , is to be worthy , that they may receive , and consequently , that they ought not to receive until they are worthy .

Object . 2. It is most confidently objected by some also , from Mat. 28. 19 , 20. Thus we are commanded to teach all baptized persons to observe all things , whatsoever Christ hath commanded , therefore to receive the Sacrament . For as Circumcision brought all the circumcised under all the observances of the old Administration , even the Passeover , upon their lives ; so Baptism , layeth the same engagements upon all the baptized to come under all observances of the New Administration , even the Supper it self .

There are two great faults in the face of this bold Argument , Answ. Ignoratio Elenchi & petitio principii ; it labours hard to prove what is not denied , viz. that all baptized persons are bound to observe all the Ordinances of Gospel-worship , and takes for granted , what is , indeed , questioned , and stuck at , viz. that if all baptized persons are bound to observe all Ordinances , therefore , they are bound to observe them all by an immediate and present obligation under any condition , quality , of indisposition whatsoever , the contrary whereunto touching this Ordinance , of the Supper stands yet unshaken .

What is concluded by Analogy from Circumcision and the Passeover , to Baptism and the Supper , admits of a very easie , yet strong , retortion ; for if though all the Circumcised were commanded to observe the Passeover upon their lives , yet the unclean , though circumcised , were expresly forbidden the Passeover while unclean , as none can possibly deny ; then , though all the baptized be in like manner commanded to observe the Supper , yet what hinders ( especially from this Analogy ) but that there may be another command ptohibiting the baptized , while unclean , with Gospel-uncleannesse , to partake of the Supper ?

Again , it is objected from the second Commandment , against Obj. 3 it thus . The Affirmative part of the second Commandment carrieth From Command Second . in it all parts of Gods Instituted Worship , which at any time he hath , or shall prescribe to be done upon his whole Church , and consequently this of the Supper .

The vanity hereof easily appeareth , thus . Answ.

The second Commandment obligeth all Church-members to observe , whatsoever God hath at any time ordained , as part of his Worship . But God did once ordain Circumcision , Passeover , Sacrifices , and all the rest of the legal rites as parts of his Worship , therefore all Church-members are still bound to observe all these .

Or a little nearer , the second Commandment obligeth all Church-members to observe all the parts of Gospel-Worship : but publike prayer , preaching , and administration of the Sacraments , are parts of this Gospel-worship , therefore all Church-members are bound to do all these ; which the present objector abhors .

We see then , a necessity of explaining and limiting the force of this Law , for which , two Rules will be very subservient to us , and dispatch this objection .

1. The force of this Law , as moral , and morally obliging to Rule 1 Gospel-worship , is general , and is to be determined , limited , and understood , by the Law of Institutions in the Gospel . Neither can we conclude therefrom , further or otherwise , then we finde to be fixed by the said Law of Institutions , ( excepting the case of idolatry , of which this second Commandment is indeed particular ) which is well hinted in the objection it self , viz. that it obligeth unto all the parts of divine Worship , that have been , or shall be appointed by God , that is , in any other place , or by any other means of Revelation , specificating and determining the same , whether by the Law of Nature , as Prayer , &c. which we are not now to consider ; or the Law of Institutions , before spoken of , with which we have now to do , by which the Sacraments are ordained and enforced .

So that , unlesse we can first find some particular Law in the Cospel , absolutely obliging every member of the Church in any kinde of wickednesse , unworthinesse , indisposednesse whatsoever , to a present and immediate receiving this Sacrament , the general influence of the second Commandment will nothing avail us .

2. Again , this moral Law of the second Commandment , hath Rule 2 a Negative part , as well as an Affirmative , fotbidding what is forbidden , as well as obliging to what is commanded , touching Gospel-worship .

All the Jews were commanded to eat the Passeover , upon a supposition of their cleannesse , yet the unclean Jews were forbidden it ; now both these come within the force of that moral Commandment ; the one in the Affirmative , the other in the Negative part thereof .

So , if we can finde that any persons are forbidden to come to the Sacrament in the Law of Gospel-worship . The second Commandment , will as strongly enjoyne such to forbear , as the rest of Gods people to observe and partake of the Sacrament .

But , according to the reason of a more considerable Author , Obj. 4 ( not adversary ) it may be further objected , 1. That this is to make the Sacrament to depend essentially upon the worthinesse of the receiver . 2. That preparations are required in order to our hearing and praying , as well as to our receiving the Sacrament ; yet these ought to be done , though we are not prepared as we ought for them . 3. That this is the judgement of all the Casuists that he hath seen . 4. And particularly , of Mr. Burroughs .

Briefly , to each of these . I begin with the first of them , Obj. 1 that this is to make the Sacrament , to depend essentially upon Part. the worthinesse of the receiver , so that it is then no Sacrament where worthinesse is wanting .

I humbly conceive , this follows not . For some things may Answ. be necessarily required in order to the doing of a duty , that ate not of essential ingrediency into that duty .

Divines use thus , to distinguish of the administration of Baptisme , by one that is not in orders , that the thing is done , but he ought not to have done it ; which may fitly be applied to this Sacrament , received by one unworthy of it ; that which he hath received is the Sacrament , though he ought not to have received it . Fieri non debuit factum valet .

Zegedine puts this very question , An sides est de substantiâ & Loc. Com. p. 164 integritate Sacramenti . Let us hear his Answer , Substantia Sacramentorum ( saith he ) ab institutione & authoritate Domini dependent , quare non refert ad hoc , ut integrum Sacramentum accipiamus , quid cr●damus interest quidam ad salutis viam , quid credat , videlicet , qui Sacramentum accipit , sed ad Sacramenti quaestionem nihil int●r●st . — Sive credat quis , sive non credat , Q. Quibus non debeat administrari ? A. His , viz. qui scipsos explorare non possunt , — qui insidei mysterio parum suntoruditi p. 174 Scot. l. 4. Sent. dic. 3. qu. 2 Vid. Gillesp . Aarons Rod. p. 540 si l●gitime Sacramentum administretur , verum Sacramentum sumat , respectu scilicet Dei ; communicantis verò respectu , si quis non credat , Nudum signum , &c. Yet tells us afterward , that such as cannot examine themselves , and such as are but little instructed in the faith ought not to receive it .

Scotus his distinction of things necessary to the Sacrament , as administred , may easily fit our case of the Sacrament as received . Something , saith he , is necessarinm simpliciter , and something is necessarium aliqualiter ; the former he terms that without which the Sacrament is no Sacrament ; the latter , that without which they that give , ( we may chan●e it into , they that receive ) the Sacrament , cannot avoid sin , or the want whereof , maketh the Ministry ( o● the people ) guilty .

The one may be termed nec●ssarium essentialiter , so the worthinesse of the receiver is not necessary to the Sacrament . The other necessarium conditionaliter , thus it is necessary , viz. with the necessity of a condition , sine qua non , without which , I do not say it cannot be , but it cannot be lawfully received without transgression . The first is necessary , Ratione Naturae rei & entis , the last ratione legis & moris ; as to allude in the words of the Law ; there is a condition indeed , without which res vel Sacramentum non est , nec esse potest , inhering in the very substance and nature of the thing or Sacrament , this we tend not ; and a condition in Law , without which ( the Law forbidding ) res vel Sacramentum non debet esse , vel non potest esse legaliter ; thus , the worthinesse of the receiver , is necessary to his participating the Sacrament ; God having forbidden unworthy persons , they cannot lawfully partake thereof .

Object . 2. But it may be further urged that preparation is required to hearing and praying ; as well as to receiving the Sacrament , yet these ought to be done though we are not prepared as we ought for them .

Answ. We may distinguish of preparations to a duty , and conditions of a duty .

Every preparation , I grant is not so necessarily pre-required , as that without it the duty ought not to be performed ; such are the preparations to the duties mentioned , hearing and praying ; but it hence followes not , that no duty , nor particularly , this of receiving the Sacrament , hath such preparation pre-required , as is conditional thereunto , and without which we have no leave or warranty from God to observe it .

Preparation to prayer and hearing , is meer preparation , and not a condition ; but preparation to the Sacrament is also a condition , and not a meer preparation .

Some duties come upon us without any pre-requisite as to fear God , and some duties have their pre-requisites ; and there ( if necessary ) are necessary either with a necessity of endeavour onely , or also with a necessity of event ; pre-requisites necessary onely with a necessity of endeavour , I call meere preparations , which , though they ought to be endeavoured , yet , if not obtained , do not debar us from the performance of the duty ; as the want of due preparations do not from the word and prayer ; therefore such commands as oblige to such duties , have always a next and immediate obligation upon us , and cannot be termed mediate or conditional .

Praerequisites , necessary with the necessity of event , are againe necessary to the being , or to the well-being of a duty , by reason of which , the command , obliging to the duty , is said to be a mediate or conditional command , and under this distinction or case of receiving the Sacrament falls .

But , I have before acknowledged , that the worthinesse to receive , is not necessary to the being of the Sacrament , therefore it is onely necessary to the well-being of it .

But is it replied , that worthinesse is requisite to the well-being of the duties of hearing and praying also ?

I answer this was prevented , as well as foreseen by making the bene esse of the duty here to depend on the worthiness , with a necessity of event .

Therefore , lastly , the bene esse of a duty is opposed to fruitlesse performance of a duty , and may be termed the bene utile esse , as in the former cases of the Word and Prayer , and their preparations ; or to the unlawful , unfruitful performance of a duty , which may be termed the bene honestum vel legale esse , as in this case of receiving the Sacrament and its condition ; so that the summe is .

Preparation is necessary to the Word and Prayer , ad bene i. e. utiliter esse , to the well , that is profitable and comfortable performance thereof ; and preparation is necessary to receiving the Sacrament , adbene , i. e. honeste & legaliter esse , to the well , that is lawful and warrantable performance thereof , and this , I presume hath been made to appear to be the sense , if it be not , the words of most Divines .

Moreover , the distinction it selfe , must needs be allowed even by those that may be ready to question the present application thereof for , I think , none will say that 't is a sinne for an Infidel to hear and pray ; though he cannot so do , as a member of the Church ) and that none will but say that it is sinne for an Infidel while such , to receive the Sacrament of the Lords Supper , it being a duty presently and immediately binding upon an Heathen to hear and pray , and to unite himself to the true Church ; but not so , but indeed , presumption and great transgression for an Heathen , while such , to meddle with these high and sacred mysteries of the Lords Supper .

And to conclude , one may argue as well from the present objection for a Heathens communicating in the Supper , as for every Church-members ; thus , preparations are required of Heathens in order to their hearing the word and prayer , yet though Heathens are not prepared , they are still obliged to hear and pray ; therefore though preparations are required of Heathens also , in order to their receiving the Sacrament , yet though these be wanting , they are bound to receive .

Object . 3. It is generally resolved by all the casuists that ever I saw , that when we come unto a duty , and do not finde 3. Par. our hearts prepared , according to that we do desire ; that we are not yet for that time to let go the duty , and forbear the performance of it .

Answ. 'T is granted , but my conclusion is not hurt thereby ; for the question is not whether the command to receive , be not absolute upon such as desire to be prepared ( here the Lord accepteth of the willing minde ) but whether it be so obliging upon such , as do not desire , or labour for any preparation at all ; should this be affirmed to be the sense of all the casuists about the obligation of the command to receive the Supper , I should desire my worthy Authour to review the preceding authorities .

Object. 4.

If any one ( saith Mr. Burroughs ) in his Gospel-worship 4. Par. ( in answer unto the question ) performe a duty in worship in that sincerity and strength that he is able to do , though he be not prepared as he ought , yet it is better to do it then to neglect it ; and he applieth this his answer unto the receiving of the Sacrament , as well as the word and prayer , as may be seen by the proposal of the question .

Answ. Master Burroughs , I conceive doth neither here , nor in any other of his writing , contradict what I am pleading for ; he , in terminis , supposeth the subject of his question to be one that is sincere to his power in self-preparation , and such a one , I grant , though not prepared as he ought ( for , indeed , who is ? ) had better do his duty , then neglect it .

But in the present case , I should appeale to no other , but Mr. Burroughs , who speaks directly to the point ( and indeed beyond my purpose and aime ) in the same book of his Gospel-worship read him at large , pag. 232. 233 , 234. Where he expresly saith , that none but holy persons ought to come to the Sacrament , for foure reasons . 1. The Sacrament is a seal of the Covenant . 2. An Ordinance of spiritual nourishment . 3. Such as come , are required to examine themselves . 4. 'T is a communion with God and Saints ; and if they do come , they are not to be admitted . pag. 235.

SECT. IV. Seeming dissenters do really consent .

But why should verbal discourses , longer continue real differences ? do not those , who plead most vigorously against us , joyn issue at last in the point with us ? let such , first seriously consider what the point is , viz. that there is a command in Scripture prohibiting some Church-members ( supposed unfit ) to receive the Sacrament ; then let them examine their own principles , yea , reflect upon their own publick concessions , and , I humbly conceive , the controversie is at an end .

Do not all such ( whom the world judgeth adverse hereunto ) take themselves to be mistaken , yea , highly injured ; when any lay this to their charge , that they hold an absolute promiscuous communion ? and hereupon are ready presently to enumerate the persons excepted by them ?

And is there indeed an exception ? by whom is it made , if not by Christ the donor of the priviledge ? or by what , if not by his Word , the rule of dispensing it ? or by what Word if not a command , or that which hath the force or obligation thereof .

When Mr. Prin , and Mr. Tympson yeeld , accordingly , that persons unbaptized , undiscipled , and among disciples children , ideots , and distracted persons , and persons actually excommunicated , when Master Humphreys addeth to these persons , de jure excommunicated , or as Erastus , Notorious offenders ; do they not plainly intimate , that they believe that the minde of Christ is that such should not receive the Sacrament ? ( for if Christ admitteth them , who shall forbid them ? ) and if they beleeve that the minde of Christ is such , that they should not communicate , is not this his minde expressed in his word ? and in that word also , that hath the force , if not the forme of a prohibition .

Therefore , let us here all joyne hands , and cheerfully sing a sweet consent and brotherly Christian concord , so farre , at least , in the words of Mr. Timpson determining the case of Infants Church-members applied indefinitely ( to our purpose ; that Church-members ( supposed unfit , by any incapacity not now determined ) are not under an actual obligation to receive the Sacrament of the Lords Supper , and that receiving this Sacrament is not their actual duty ; but consequently more then is required at their hands in Gods worship ; and then superstition , and then prohibited by the Word of God .

SECT. V. This command we finde , 1 Cor. 11. 28.

Having found , that there is a command in Scripture forbidding some Church-members ( supposed unfit ) for the Lords Supper ; the question is next , where we fix it ; to which my second position is ready to answer , viz.

The command prohibiting such from the Supper of the Lord , is plainly founded in 1 Cor. 11. 28. Let a man examine himself , and so let him eat ; for ,

1 Some Church-members are acknowledged by all to be forbidden to come to the Sacrament , as before is noted ; now , if they are forbidden any where , they are forbidden here ; for they are forbidden no where else , or no where , so plainly , so literally , so evidently , and with so general consent , and acknowledgement ; as they are here .

Those places of casting pearls to swine , and bread to dogs , and of not eating with scandalous brethren , are in much more controversie and doubting ; besides , these immediately oblige the Church , or the persons administring unto , or communicating with , such unworthy persons ; whereas , this text of 1 Cor. 11. is directly and immediately obliging such persons themselves , and their trial of themselves , and their own private accession to the Sacrament ; and in such a set and purposed manner , as no other text in Scripture parallels .

This is so plaine , that ( so far is it from dispute ) it is distinctly observed , almost by all , that handle the point of the Sacrament .

Hereupon Diodate saith , let a man examine his conscience Diod. in Loc. to know whether he be well disposed , &c. to abstaine from it , in case he be not so untill he hath obtained grace , &c.

Bishop Vsher also in answer to this Question , who are to be partakers Body of Divin . p. 428. of , limits it to such as are of years and of sound judgement to discerne the Lords body .

Upon this very place Marlorate also concludeth , that to come Marlo . unprepared , and so to eat is Sacriledge .

And Calvine , likewise upon this Text , caveat ergo sibi Calv. quisque , ne socordia aut securitate in hoc Sacrilegium incidat .

Beza , Mr. Burroughs , and the Leiden Divines , and even all Bez. Bur. Leid . Divin . Expositors upon the place give this reason , why wicked persons , as well as the ignorant , are not to communicate in this mystery , because such are bound to examine themselves that will come thereunto .

The Church of Scotland ( as was noted already ) expressely Scot. Bohem. confesses , that the Supper of the Lord appertaineth onely to such , as be of the house-hold of faith , and can trie and examine themselves ; and ( as the Church of Bohemiah ) if any man approach this Table without such trial , such a man shall greatly reproach the Sacrament , &c. yea , our own most compt , exact , ingenious , industious , learned Country-man Mr. Morris , hath honoured the Mr. Mor. p. 61 same observation ; here is ( saith he ) an expresse command for a man to examine himselfe , which Infants are not susceptible of , and upon this account they are not to be admitted to the Eucharist .

Master Cotton hath quickened the observation , by determining Cotton . The way of the churches in N. E. this to be the great difference betwixt the Passeover and the Supper of the Lord , that in order to the Supper , it is required that persons examine themselves ; which was not required in order to the Passeover .

There are some exceptions of late urged against it , but I conceive hardly worth the mentioning , especially considering that all mens principles will force their consent , even whether the persons will or not ; for who will venture to say , that all Church-members , in all conditions , or as such , ought to receive the Lords Supper ? seeing then it evidently follows , that children , &c. are , either , not in the Church , or that children , &c. ought to receive this Sacrament . Againe , who that acknowledgeth that any one Church-member ought not to receive , will venture to fix their prohibition upon any other place , rather then this ? we will therefore , conclude , that herein ▪ also we are all agreed , especially , seeing Mr. Prin himself , hath been pleased to note , that Mr. Prin. p. 29 cited by Gelles . Aarons red . p. 545. the reason why children , fools , and distracted persons are not to be admitted ( and consequently not to receive ) is , because they are unable to examine themselves .

Object . Mr. Tympson thinks to spoil all , by telling us without Tymps . p. 5 , 6 against Col. Book or proofe that children and distracted persons are not kept back because they cannot examine themselves , but , because of a natural and rational incapacity to performe the duty .

Answ. But he should also acquaint us what he means by this natural and rational incapacity . 1. Have not children a natural capacity to eat bread , and drink wine ? 2. And what hinders them , from a rational capacity to do this Sacramentally ( as himself , affirmeth they did eat the Passeover ) but this great duty of self-examination pre-required ?

Master Humphries his distinction of persons , that do not , and persons that cannot examine themselves , makes onely matter for Master Timpsons vapour . But whether ignorant persons are unworthy , because they do not , as he affirmeth , or because they cannot examine themselves ( as is truth also ) makes no difference , for 't is apparent , that those those that cannot , do not . 2. That those do not , break this command , and consequently , may not eat ; yea , lastly , if there be any difference , those that do not examine themselves , are more directly prohibited here , then those that cannot ; for not doing our duty is more directly and more immediately a breach of the precept , then not being able to do it , as none can deny , yea those that cannot do their duty are rather unworthy because they do not ; and those that do not their duty , when they can do it , are most unworthy , because most sinful and rebellious , and most deserving their Masters correction and judgment , which men are noted to eat and drink to themselves ; who for want of this duty of self-examination , eat and drink unworthily .

SECT. VI. Whether this condition of coming to the Sacrament , carry in it the evidence of grace .

Having found that there is a condition without which private persons may not come to the Sacrament : and that this condition is self-examination ; we are come to enquire what this self-examination is , and whether it imply the discovery of saving grace .

For our fairer processe herein , there are three things fall to our consideration . 1. The nature of this trial . 2. The Court wherein it is held . 3. The necessary issue of it , to admit , or to warrant a private person coming to the Supper in order .

1. The nature of this trial is somewhat discovered , Self-examination what not . 1. Not being of yeares . via negationis , and by observing wherein it is not to be found .

1. Certainly self-examination consisteth not in being of years ; for some persons of yeares have no discretion to discerne the Lords body , or to examine themselves as ideots and distracted persons ; wherefore these are generally excepted against , and excluded with Infants , as such , as cannot performe this condition .

2. Neither consisteth it in being of the number of intelligent 2. Not being intelligent . persons , whether , by such is meant persons not void of common reason , and the use thereof , as they stand opposed to ideots , or persons distracted ; or persons endued with a competent knowledge of the matters of Religion , opposed to the ignorant .

For these if they can perchance , they may not examine themselves , and if they do not , whether they can or not , they fail in their duty , or the condition , here required , not being persons examining themselves .

For to be intelligent , or knowing onely , is not to be self-examining , there is an exercise of knowledge , and such an exercise , as is by way of self-reflection , &c. added to knowledge , to make it self-examining .

Knowledge is an habit , self-examining is an act ; and though knowing be an act , yet not the act of self-examining , and though knowledge may suffice another , that examines me , yet not my self ; because knowledge is not self-examination , and that 's required of me as my particular and private duty , yet knowledge is no more anothers , then my own examination ; one may be knowing , though neither examined by ones selfe , nor by any other .

3. Neither is self-examination a declaring our knowledge by Nor a declaring our knowledge , &c. discourse , or a confession of the faith , nor indeed , faith it selfe ; it is not habitual grace , personal holinesse , a freedome from scandal or juridical censure , nor yet an external order at the time of communion , nor indeed any other thing , that may consist without , yea that is not an actual trying and examining our selves , as all these mentioned habits , acts and qualities may do .

2. But then , what is it ? I humbly conceive that self-examination Self-examination , what it is , defined . here , is an actual entring into judgement with our selves about our worthinesse , to eat and drink at the Lords Table in order to our better preparednesse for it , and profitable fellowship in it .

Where we may onely note . 1. The act to enter into judgement ( wherein there is wont to be a trial and an issue ; let a man examine , Explained . &c. and so let him eat . ) 2. The objectum quod , that is , self ; let a man examine himself . 3. The objectum circa quod , that about which he is to examine himself , and that is , his worthinesse for this communion , as the next words intimate , for he that eateth and drinketh unworthily , &c. 4. The end of it ; his better preparednesse for it , and profitable communion in it ; imported in , so let him , or so he may eat without danger of the judgement , of unworthy receivers , and with the profit and comfort of this blessed communion .

These Corinthians had eat and drunk unworthily ; many of them had eat and drunk judgement to themselves ; for this cause many were sick , &c. now , the Apostle would teach them to prevent the like sinne and judgement for the time to come ; and therefore he giveth this in charge at the privy sessions , that a man should examine himselfe , and so eat , and so drink .

Quest. 2. But then in what court is this trial to passe ?

Answ. I conceive , that self-examination , and self-judging ( v. 31. ) can passe no where , but in the conscience ; therefore , I conclude that a mans own conscience is not onely the party witnesse , and judge , but the very court also , wherein this trial , the issue of this trial onely passeth .

Grotius thinketh this place may not unfitly be expounded of the publick Church censures , and consequently maketh the Church the Court , wherein this trial and judging is to be made ; but then I think the command would rather have been to examine and judge others , then our selves .

It is true , the Epistle is sent to the whole Church , yet may not he that sent it , speak therein , of every one in particular ? and though the disorder were a general fault , yet I conceive the disorder 1 Cor. 12. 27 Eph. 5. ult. was not properly a Church-fault , but rather the fault of the particular disorderly brethren ; and the connivance or non-punishing this disorder , was rather a Church-fault . It is also granted , that this required a Church-redresse ; yet I humbly conceive , this place giveth direction for a Church-reformation , in calling every one to reforme one ; besides , there is another salve provided for the sore , and put into the hands of the ruling Church in chap. 5. 5 , 12.

That the conscience , and not the Church , is the Court here intended for this great trial ( without taking any advantage from the necessity of self-examination in order to the worthy receiving this Sacrament , the use of this one Text , above all others , to presse it , and the general streame of Interpreters forcing it for us . ) I shall briefly cleare it , or at least labour so to do , from the reason of the context , and the Scripture-sense of the word in the Text.

1. For the context , I can find nothing there but it is of a private nature , and such as concerneth conscience , and not the Church . 1. Remembring Christ . 2. Discerning the Lords body . 3. Judging our selves . Now in the last of these , viz. judging our selves , three special ends of self-examination , seeme to be included ; and indeed they are expressed in the text ; Let a man examine himself . 1. That he may judge himself , and not that he may be judged of others . 2. That he may escape the judgement of the Lord , and not the judgement of the Church . 3. That he may have private warrant from the Word of God in his own breast , and not publick admission by the power of the Church to come to the Sacrament ; 't is not said so permit him , or admit him to eat from the liberty the Church gives , but so let him eat , as his own single act , from the liberty the Lord in his Word giveth him ; this indeed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . doth put the usual interpretation of the Text out of doubt with me ; especially after I had searcht a little after the usual signification of the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of which I shall now give a briefe account , with the favour and patience of my Reader .

2. The word in the text is known to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which I humbly conceive never exceeds three steps of signification , either in Scripture , or profane authors , viz. to try , to judge upon trial , to approve in judging .

1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is found , sometimes I conceive to signifie onely a direct act , to try , examine , by a searching into , or a fixed considering of a thing ; thus the fire trieth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 3. 1 Pet. 1. 7. 1 Thes. 2. 4 Jer. 12. 3. 2 Cor. 8. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 proprie est explorare , &c. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thou hast proved or tried us , Psalme 66. 10. but more plainly , 1 John 4. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , try the spirits , the meaning cannot be , that they must judge them and approve them , for the first intention of the duty was to discover such as were not to be approved , as appears by the next words , for there are many false prophets ; thus we must prove all things , [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Thes. 5. 21. ] and approve onely that which is good ; so the man ( Luk. 14. 19. ) went to try his Oxen , properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; now in this sense , none can doubt , but a man is here bound to examine himself .

Secondly , it sometimes steps into the Throne , and passeth an higher act , viz. to judge that which it hath tried ; to bring the Et a diversis aut contrariis discernere . Leighs Crit. Sacr. in verbum . trial to some issue and conclusion ; though it doth not necessarily inforce that the issue must be either to acquitting or condemning , approving or disapproving the thing tried ; thus , Luke . 12. 56. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. rendred ye can discerne , the face of the skie , but how is it that ye cannot discerne this time ; now here is more then bare trial supposed ; for they examined the skie and said , or thence concluded , &c. v. 54 , 55. and yet not so much as approbation ; they concluded , that raine or heat would come ; not that either was good or bad , much lesse that they were both good ; so 't is plainly applied by Christ in the next words , why judge ye not what is right , not what is good , ver. 57. In this sense , I conceive we have the word againe , Rom. 12. 2. Eph. 5. 10.

Now in this sense , I humbly conceive it is most properly to be taken in this , 1 Cor. 11. 28. 1. Because many have right in the Supper that cannot approve themselves . 2. None have right therein , but such as do examine and judge themselves . 3. Therefore the Apostle thus explaineth himself , v. 31. let a man examine himself and so eat , for if we judge our selves , we shall not be judged of the Lord ; but more of this when I speak of the issue of this trial ; onely to prevent exception , it may be noted that wicked men and hypocrites may try and finde themselves resolv'd sinners , but not try and judge themselves , they do not , cannot , dare not , as Master Burges hath it upon the Of self judging pag. 26. place .

Thirdly [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] though not always , yet very often riseth higher , viz. to approve in judging , or that which it trieth , and judgeth ; thus in a great many Scriptures , Rom. 14 22 and 2. 18 and 1. 28. 1 Cor. 16. 3. 2 Cor. 8. 22. Phil. 1. 10. 1 Tim. 3. 10. 1 Thes. 2. 4. in all which places I cannot see how it can be otherwise understood ; yet note , that in all these places , the same person is both the examiner , and the approver ; so that , if this , 1 Cor. 11. 28. should bear this sense of the word , it would be onely this , that a man must examine and approve of himself ( and not approve himself to another ) and so eat ; yet I must subjoyne this exception here , that if it be meant of self-approving , it can extend ( as a condition of receiving ) no farther then approving of our selves upon the evidence of self-judging , and not any other graces , seeing that is the onely grace here made a condition in the Text.

Fourthly , I confesse Passor notes one place , viz. Gal. 6. 4. where he conceiveth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 goeth a step further ; namely , to approve ones self to another ; yet he saith , it is to God , but I see nothing in the text or context enforcing any such thing ; but rather an approving our work our selves , or approving of our own work ; otherwise the fruit would have been to good report , whereas rejoycing in our selves , in opposition to others , upon this reason , because every one must beare his own burden , verse 5.

Truth is , I cannot finde any instance of the word in this sense Causam suam probare alteri . in any authour ; indeed probare in Latine , sometimes hath the sense of a verb of giving , and governes an accusative with a dative , but then it signifies to prove by argument , not by trial ; But we never finde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to signifie to prove by argument , but only by trial and experience , as Master Leigh observes , His Crit. Sacr. in verbum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . it hath many meanings ; but it ●●th most properly signifie to prove , but not to prove by arguments , but by trial and experience , which Master Leigh collected from Pareus .

I have examined those two Texts , to which Doctor Drake refers Par. 2. of his bar fixed . p. 474 us , as containing like phrases ; the Texts are 2 Cor. 4 2. and 6. 4. but they help nothing , because they have not the same word ; indeed , the latter of them , hath approving our selves in the translation , but the original is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; I confesse , in English 't is good enough , to say we approve our selves to others , but I suppose , neither the Latine , probo or approbo , nor the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , will bear it ; therefore , when the Apostle would expresse himself to this purpose , he doth not use this word , as otherwise he might have done , but a paraphrasis . viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2 Tim. 2. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Haply the stretching 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to rendring ones selfe approved to another , may partly arise from this English ambiguity or double meaning of self-approving ; by proportion ( saith Dr. Drake ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 notes not onely self-trial , but also selfe-approbation , which must be not onely to my own conscience , but also what in me lies , upon just occasion , to the consciences of others ; but , I humbly conceive , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is so far from noting ( in the grammar meaning of the phrase ) to approve ones self to another , that it doth not signifie , to approve ones self to his own conscience , it never bearing the sense of a verb of giving , as was noted before ; to approve of ones self , and to approve ones self to ones self , are two differing verbes , and two distinct acts formally considered , though both self-approbation , and both the same thing in effect ; which may appear yet more plaine , if we compare [ approving our selves , or approving of our selves ] with [ rendring our selves approved to others ; ] for here , approving our selves , i. e. of our selves in our own immanent act , and approving our selves to another , is our transient act , in rendring our selves ; and anothers act , and not our own at all in approving us ; for , by the one we approve our selves ; and by the other we render our selves to anothers approbation .

Yet in fine , I must needs confesse , that self-examination in 1 Cor. 11. 28. implies more , in my opinion , then barely to approve our selves ; the sc●ndal being open , it seemss to intimate that they should examine themselves so , as to take off the scandal from others , else the plaister seemes to be narrower then the sore ; and here , I shall take the boldnesse to say , that I have some cause to think , that this is the utmost intention of one very learned and Reverend Divine , wsto is otherwise mistaken by his brethren ; and if this be indeed all , I think we have much cause to thank him for it , and none at all to except against it ; and yet , I think , I do not contradict my self . For , 1. I still conceive the meaning of the word doth not enforce it , only the consequence of the text . 2. Therefore , the taking the scandal from off the brethren , is only the fruit , not any part of self-examination , and intimates the issue of the trial , not the Court. 3. That the approbation hence arising in the Church , or others , ariseth not from the Churches or others examination , but from the parties own Reformation , upon the examining and judging himself .

3. Now , lastly , what is the necessary issue of self-examination , The issue of this trial . to warrant a private accession to the Sacrament ? or what evidences may truly satisfie the conscience of a man ( upon due examining himself ) that desires to come to the Sacrament , that he may warrantably and lawfully come ?

Answ. 'T is both above my skill , and besides my scope , to determine this weighty question positively , as Method leads me , I conceive , I stand obliged only to maintain , that the necessary issue of self-examination in order to the Sacrament doth not imply saving grace .

Neither do I touch that tender controversie , whether saving grace be necessary to a persons right in the Court of God ( as his Court is distinguished from the Court of the Church , and of conscience ) only I affirm , that the evidence of it is not necessary in the Court of conscience , that is , that some persons may , yea , and ought to come to receive the Sacrament , though upon the strictest examination of themselves , they cannot conclude or discover to themselves their own saving grace . My Reasons are ,

1. Because that then those so : whom this Sacrament is principally o●dained , ought not to receive it , viz. doubting Christians ; for those that can discover any degree of saving grace in their hearts , are not capable of longer doubting : yet those that are weak in the faith must be received . This Ordinance is appointed for doubting Christians , therefore 't is a seal added to Gods Word to confirm the doubtful ; therein , there is bread to strengthen the weak , and wine to refresh the drooping hearts ; therein , Christ assures this is my body broken for you , this is my blood shed for you ; thus sanctifying , the Sacrament to be a special meanes of satisfying such as doubt thereof .

2. Because , if none but such as do discover truth of their graces by self-examination , may lawfully come to the Sacrament , then most of those that have an undoubted right to the Supper cannot actually receive , viz. real Saints , or Christians savingly qualified . The reason of the consequence is this , because the most of those that are thus savingly qualified , cannot satisfie themselves without doubting of the truth of such savin● qualifications in themselves ; how few of Gods truth-humbled and savingly qualified people would dare to come , did they suffer themselves to be throughly convinced of such a principle ; that they that cannot certainly conclude that their graces are saving , might not encourage themselves to receive , but ought to abstain ; and who would presse with the greatest confidence , and in the greatest numbers to this holy Table , but such as deceive themselves ( as well as others , ) by presumption and self-conceitednesse !

3. Because , if this were true , that none but such as can evidence the truth of their graces to their own satisfaction might come to the Sacrament , the Sacrament would seem to agree rather with the Oeconomy of Heaven , and the Church-triumphant ( where there is grace without sin , spirit without flesh , assurance without doubting ) then with the frail , sinful , tempting , doubting estate and condition of the troubled and militant Church on earth .

4. Yea , methinks , the text it self , with it s context is too evident to the contrary to bear much gain-saying ; the text is given as a meanes whereby we may prevent the sinne ( v. 27. ) of being guilty of the body and blood of the Lord ; to which it stands knit by the particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but , in the Text , and the judgement , ver. 29. 30. of sicknesse , weaknesse , death , which many had suffered before , for want of this due self-examination ; now in v. 31. the Apostle gives his reason why self-examination must needs prevent this sinne and punishment ; because he that judgeth himself shall not be judged of the Lord ; or in his own words , for if we judge our selves , we shall not be judged , i. e. of the Lord , as unworthy receivers were , and consequently , we shall not be judged of the Lord to be unworthy receivers ; then ,

1. Here we may easily note that such examination , as issues in self-judging , hath the promise of not being judged of the Lord for unworthy receiving .

2. Then where men attaine to this effect of self-examination , as to judge themselves , they shall not be dealt with by God as unworthy receivers of the Sacrament .

3. Then it follows , that such as do in examining themselves , judge themselves , may come to the Sacrament without feare of unworthy receiving , yea , are here invited , yea , commanded to come , so let him eat , &c.

4. Then , it seemes , that our sinnes which are the proper cause of self-judging , are the object of self-examining , rather then our graces ; so that if we can but finde out our sinnes , and humble our selves in the sight of them , and judge our selves for them , we may warrantably come to partake of this Sacrament , though we cannot discover our graces .

5. Then ( unlesse self-judging be self-acquitting , or self-condemning , be self-approving , self-justifying ; ) a person may warrantably come to the Sacrament , without the discovery of saving grace , in his self-examining .

The summe is , would a man escape the sinne and judgement of unworthy receiving , let him so farre examine himself , as to see his sinne , and judge , sentence , and condemne himselfe for the same ; for if we judge our selves we shall not be judged .

Lastly , this is excellently noted , and judiciously stated , as well as confirmed by the Assemblies larger Catechisme , with whose words I shall here conclude . One ( say they ) who doubteth of his being in Christ , or of his due preparation to the Sacrament , may have interest in Christ , though he be not yet assured thereof , and in Gods account hath it , if he be duely affected , with the apprehension of the want of it , and unfeignedly desires to be found in Christ , and to depart from iniquity ( in which cases because promises are made , and this Sacrament is appointed for the reliefe even of weak and doubting Christians ) he is to bewaile his unnbelife , and labour to have his doubts resolved , and so doing he may and ought to come to the Lords Supper , that he may be further strengthned , p. 141.

CHAP. XXXVIII . The termes of publick admission to the Lords Supper , not the evidences of saving grace .

SO much for the termes of private accession ; let us now enquire what my former proposition inferres about publick admission to the Lords Supper ; which may ( in general ) be offered thus .

If saving grace appearing , be not necessary to declare our interest in the visible Church , then neither is it necessary to our publick admission by the Church to the Supper of the Lord .

The reason of this connexion is , because visible right or interest in the Church , declares visible right to all the priviledges of the Church as such , and consequently to this of the Supper ; and if a person may be known to the Church to be in Covenant without the evidence of saving grace , doubtlesse we may argue from a visible being in Covenant to visible right to the seale ; for who can be thought to have a right to the seal , but such as are in Covenant ?

This consequence is ( I presume ) denied by none ; some do , indeed , deny the present and actual possession of the Supper to some Church-members , as is next to be considered ; yet they deny not , question not , the right even of such Church-members thereunto ; but rather distinguish of right , and say , that such Church-members as are not to communicate , have yet a remote and fundamental right , though not such a right as giveth claim to immediate possession .

Others seem to plead for an actual possession of all Church-members ; but this most evidently flows from an opinion , that all Church-members , as such , have a right to all visible Ordinances , without distinction of right or Ordinances .

The minor , therefore , viz. that those that declare no evidences of saving grace may be Church-members , is generally denied by such , as make such evidences the condition upon which alone the Church may admit to the Sacrament , whereby they evidently grant the consequence also .

But this proposition , that evidences of grace are necessary requisites to visible Church-membership , doth necessarily depend upon principles of Anabaptisme , as is formerly noted , and necessarily engageth the Assertor thereof against all the streame of my former discourse , as appears in the fore head of the sole ▪ objection , and argument against us herein ; which is this ,

Object . Those ( say they ) that appear not to be in Covenant , have no visible right to the seal of the Covenant , the Lords Supper , this is allowed on all hands .

Answ. But those that give no evidence of saving grace appear not to be in Covenant ; now this I have still denied and laboured against , this is it that involveth the objector in the former labyrinth . For , 1. Either children appear to be in Covenant , or not ; if not , how then have they a visible right to the seal ? and if ! where is there evidence of saving grace .

Again , evidence of grace is essential to visible Church-membership or not ; if it be not , then neither to visible right in the Sacrament , as this very objection presseth , but if evidence of grace be said to be essential to visible-Church-membership ; how then are Infants to be baptized ? and my former arguments to the contrary answered ? to which ( for thetsake of brevity and peace ) I shall here adde no more .

But I am here thwarted with a notable Objection , to which I shall now betake myself to give as plain and full an answer as the Lord shall enable me in so weighty a matter .

CHAP. XXXIX . The great Objection stated , and a general preparation for answer laid down .

THe great objection here is , that if all Church-members have a right to , then all Church-members , ought to have a possession of the Lords Supper ; those that are foederati must be signati .

I answer in general , that the consequence is naught ; we cannot have a valid argument from right to present possession ; and though the rule be true and sound that the foederati must be signati , it will not conclude , that they must be signati , with every seal ; they have a present right in the seal of baptisme , but not of the Supper .

Now , that I may give my reader my full minde in this great particular ; I shall rank my discourse upon it under foure heads , and give in my answer to this objection , by considering . 1. How right may be distinguished . 2. The grounds of the distinction of right so far as concernes the question . 3. The grounds of all baptized persons right , in some kinde to the Supper . 4. The grounds of denying the present enjoyment of , or actual communion in the Supper , to those that have some kinde of right unto it .

Digression 1. The distinction of right . Distinct . 1. Betwixt right and possession .

The first branch of this distinction seemes to fall , betwixt right in general , and possession ; or actual enjoyment of that thing , to which the said right , is : for , certainly , the nearest right to a thing in the world , is not that thing , which we mean , by possession ; neither is any kinde of possession , as such a right .

A man may therefore be as certainly and absolutely possessed of a thing , as power and hold can give him , and yet , not have the least degree of true right in that , which he so possesseth : againe , a man may have all the right imaginable , that the Law of God , or of man , can own or maintaine , and yet have no degree of possession , or hold in that thing , to which he hath so cleare a right .

We might bring easie instances for both these members of the distinction , from the present subject , the Lords Supper . 1. Should a person that is unbaptized , communicate with the Church in this Ordinance of the Supper , all will grant that this is usurpation , and not rightful possession ; though possession . 2. Againe , should a person that is fitly qualified , keep himself , or be kept from the Sacrament , by voluntary abstention , or violent suspension of the Church ; all must yeeld , that here is a full right without due possession ,

Againe , this right as distinguished from possession , yet proceeds Distinct . 2. Of right into the first and second act . towards possession by two steps , or degrees , commonly called , Acts , viz. the first and the second , and the second being nearer to possession then the first ; thence this is said also to be a remote right , or a right in its remote act or degree ; and that to be a next and immediate right , or a right in the nearest step and degree to possession .

The remote right is one step or degree from the terminis a quo , viz. no right ; and the next right is one step short of the terminus ad quem , viz actual possession ; so that the same person may have jus ad rem , and not jus in re ; he may have a right and no right ; the first act or degree of right , and not the second ; he may have a right unto the thing , and yet not such a right as entitles to present enjoyment and actual use thereof .

This will be somewhat the more clear by a double consideration Cleared by a twofold consideration of the subject of this right . of the subject of this right answering to a double consideration of the right it self ; a traitor may be considered , as a traitor , and an humble penitent traitour ; and in both these respects , may be thought to have a right to the pardon , that is sent to all traitours , provided they acknowledge their offence ; all the traitours , as such , have a remote and distant right ; the pardon is sent to traitours ; but some traitours , such as will acknowledge their offence , have not that condition of next right , upon which the claim of actual application of pardon depends .

Thus , neerer to our case , a Church-member , as such , hath a remote right to this , and all other Ordinances ; but , because he is a Church-member , not examining himself , &c. he wants that next , and more immediate right , by which he should claim present possession thereof ; as a disciple , a person stands neerer in right to the Supper , then an infidel , and hath the first degree of right unto it ; and as a worthy disciple , he stands yet neerer to it , then as a disciple , and hath a right in the next or second act of right .

We might yet again distinguish the first act or degree of right ( to the Sacrament ) to be remote or more remote ; for though Distinct . 3. The first act or degree of right is remote and more remote . one that is baptised and not under censure , hath not a next degree of right in the Supper , meerly by vertue of his being baptized , yet all will acknowledge such a person to be in a nearer degree of right to the Supper , then one that is not baptized , or ( being baptized is ) under censure ; though such a one must be also acknowledged to have some kinde of right , if he be either in the number of the Catechumeni , though not baptized , or within hopes of repentance , though under censure .

I conclude that Church-members baptized have a remote right , and Church-members unbaptized , viz. the Chatechumeni have a more remote right to the Supper : Church-members baptized , and not under censure , have a remote right , and Church-members baptized , and under censure have a more remote right to the Supper ; the person professing faith , and not baptized , and the person baptized and under Church censure , being nearer to the Supper , and all other Ordinances , then an absolute Heathen , or total Apostate .

Digression 2. The grounds of this Distinction , as applicable to our purpose of the Supper .

The former distinction of right , offers its service in the present controversie onely , in the second sort of the branches of it , viz. as right is distinguished by two acts or degrees , the first and remote , by which a person hath a kinde of right , which yet is such , as cannot make claime to present possession , the second and immediate by which a person may claime and challenge a present possession of the thing in which he hath this right .

Now this distinction of right hath evident ground in the Laws of The distincti on of right grounded . 1. In the Law of reason . Reason , Nations , Churches , Scripture .

First , right reason determines of some cases , wherein a person that hath right , yet ought to be denied the use of that thing , wherein he hath right ; a man that is not compos mentis , is not sui juris ; reason saith , he may not command himself , much lesse any thing else , whereby he would hurt himself or others ; we do not put a knife into a madmans hand , though it be his own ; who will not say that a man in a feavour , hath not right to his own beer ? yet reason forbids him the use of it ; or to his blood in his veines ? yet reason commands , that to save his life , some of it be violently taken from him , and against h●● Will .

2. 'T is establish'd also by the Law of Nations in civil rights , 2. Of Nations . where we know possession and actual , personal manegery of estates , is denied , when the title is not questioned , and this especially , in two cases , of insufficiency and delinquency .

1. When persons are by apparent insufficiency , either through In case of insufficiency . minority of years or wit , to manage that , to which they have a right , ( as children , and fools , and madmen ) we know the Law provideth , that others shall possesse , what these have a legal right unto .

2. When persons by delinquency have abused their estates against the government that is over them , then also the Law seazeth upon such estates , and taketh the possession out of the owners hands , and sometimes when it doth not change the property , or remove the delinquent out of his right .

Therefore as there is a case of treason , wherein the Law prosecutes the Traiter , both out of possession and title for ever , by confiscation , or proscription , so there is a case of sequestration ; which turnes men out of their present possessions , but not wholly out of their title ; which possession is upon condition of such satisfaction , as the Law in the case demands to be re-entred : and however , though the person offending , should not performe this said condition , yet the penalty may not extend to the utter dis-inheriting the offenders posterity .

I shall leave the application of these several particulars , to the case of communion in priviledges of the Church , as most obvious to my Readers Meditations .

This is also apparently agreeable with the law and judgment 3. Of the Church . of the Church in every generation , as appears by her constant and universal proceeding accordingly ; for she hath ever suspended some persons from the Sacrament of the Supper , whom yet she did not judge to be without all title and right thereunto ; as might be unquestionably instanced , not only in children , &c. in most ages , but in the penitents in all . The penitents were suspended from the Supper , until the Church was fully satisfied . But the penitents had a right in the communion of the Church , as the hottest sticklers against suspension grant us .

Some say indeed that there were none juridically suspended from the Supper alone , that were not first excommunicate , and cast out of Communion , with the Church in all Ordinances , but these also say , that the last degree of their pennance , admits them unto fellowship with the Church in all Ordinances but the Supper ; neither will they deny this Proposition , That a person that hath lawful actual fellowship with the Church in any one Ordinance , hath some kinde of right to all the rest ; which right these men themselves cannot urge to be next and immediate , seeing they allow the Church in denying such penitents actual admission to the Supper , until further satisfaction .

But I shall have a fairer opportunity to speak of this kind of suspension , upon the head of censure . And indeed , I need the lesse to trouble it here , seeing there is one kind of suspension , viz. ( not Juridical ) which is so far allowed by all parties , as will fully serve my present turne , namely , that whereby persons naturally and rationalsy uncapable of emproving the Supper , ( as some men speak ) are withheld from it : which those who are likeliest to my opponents here , do not only grant , but make the ground of the present distinction , of Jus ad rem , and Jus in re , as it stands applied to the case of the Sacrament , as is most evident in their writings upon this subject .

This distinction is grounded , lastly , upon the Law of 4. Of Scripture God .

1. In the old ( Levitical ) Law , where we find that the Leper , Lev. 13. 46. whom the Priest had pronounced unclean , was to dwell alone without the Camp , and out of his own house , until he was re-cleansed , yet none can doubt but this Leper had title to his own house still ; and therefore upon his cleansing he was , without the procuring a new title , to take possession of his house again ; yea , thus it was then also in the case of Church-priviledges , if we reade Numb. 9. 6 , 7. We finde , that certain men were defiled , &c. that they could not keep the Passeover on that day , these men say to Moses and Aaron , wherefore are we kept back ? to whom the Lord answers , v. 10 , 11. that if any that were unclean , or in a journey afar off , yet these should keep the Passeover ( not now , but ) on the fourteenth day of the second moneth . Whence Mr. Blake solidly concludeth , that their right is thus confessed by the Lord himself , and their present barre also acknowledged , not only a physical barre upon those that were in their journey , and could not come ; but a legal barre on others that were unclean , and must not be admitted .

2. This hath been already made to appear to be allowed by the New Law of Christ in the Gospel . Christ saith to his Church in general , Do this in remembrance of me ; herein is the right , the Jus ad rem , founded for all Church-members ; yet the Apostle addes this Comment , Let a man examine himself , and so let him eat ; and herein , ( as anon more largely ) is the denial of actual possession , to some Church-members founded . Such persons as do not examine themselves ought not to communicate in the Supper . Some persons that do not examine themselves , ( as children , &c. ) are members of the Church , and in some kinde of communion with the Church , and consequently have some kinde of ri●ht to all kind of communion therewith . Therefore some persons may have some kinde of right to the Supper , that have not Jus in re , that may not be admitted to present communion therein .

These things stand upon general principles , and cannot well be questioned by any particular persons , that understand themselves .

Digression 3. The Grounds of a baptized persons right to the Supper .

But let us draw a little nearer to our businesse , and apply the former general distinction a little more closely to our present particular point of right to the Supper , which will appear , according to the grounds already laid , to be twofold , by presenting the grounds or reasons of these two notable positions .

Prop. 1. First , that every person lawfully baptized , hath a right to the Lords Supper .

Prop. 2. Secondly , that such persons as are lawfully baptized have not , by vertue thereof , an immediate , or present , or actual right , to be admitted by the Church to the Lords Supper , but may , and in some cases ought to he debarred thetefrom .

First , that every person lawfully baptized , hath a right to the Lords Supper , appears from precept , promise , and ptecedent in Scripture , and Reason grounded upon , or drawn from , Scripture .

1. Those whom Christ commands to celebrate his Supper have certainly some kind of right so to do ; for what better right or Reas. 1 from the command . Debitum agendi , debitum habendi . warrant can we have to do any thing , or receive any thing , then our Masters command . Thus duties and priviledges are inseparable , what God commands is both . These things I command for your own good ; and if we must do what God commands as our duty , then we may do , what God commands as our tight and priviledge .

But now God commands every disciple , and lawfully baptized person , to receive the Supper ; and to do all that Christ hath commanded his Church . Do this in remembrance of me . Teach them to observe and do whatsoever I command you .

This will not conclude , that every Church-member must receive the Supper , without any further consideration . This hath been , and may be further cleared ; for this command is but mediate , and consequently gives but a mediate obligation to such as cannot , and a mediate right to such as can and do not examine themselves ; yet it is a right , though but remote or mediate ; and it is an obligation though it be conditional ( seeing the condition is commanded also ) and though the condition of this obligation be such , as we before have heard .

2. God hath conveyed and granted all Covenant-priviledges , from the promise . Reas. 2 and consequently this of the Supper , to all that are taken into , and sealed in Covenant , else why are we taken into Covenant ? if not to enjoy the priviledges of the Covenant ? yea , what is the object of our right by Covenant , but the priviledges of the Covenant . Therefore the Covenant still runs thus , I will be thy God , and I will give thee , &c. yea , can we have a right in God the greater , and not in the Ordinances of God , which is the lesse ? qui habet habentem omnia habet omnia , how shall he not with him give us all things , and with a right in him give us a right in all things .

I grant the Covenant is but a conditional Covenant , and therefore a right unto the priviledges thereof , is but a conditional right .

But now , though differences rise high about the way and terms of being in covenant , yet al agree that Church-membership , discipleship , and lawful baptism , are of equal latitude , with being in covenant . Therefore , wherever God begins with [ I will be thy God ] it necessarily follows , [ and thou shalt be my people ] and wherever God ownes a people to be his , is to be his Covenant-people .

3. Those whom the Scripture admits to actual possession from example . Reas. 3 ( without requiring any new evidence or title ) have a plain and evident right to the Supper , without any new evidence or title . This cannot be denied , because we have no other rule to judge of persons right to the Supper , but the Scripture ; and because that would not admit to possession such as have no right unto it .

But now we finde , Acts 2. 41 , 42. the Scripture admitteth persons baptized ( putting no barre by ignorance or scandal against themselves ) immediately , without requiring any new evidence or title of them , to actual communion with the Church in doctrine , fellowship , breaking of bread , and prayers , viz. in all Gospel-worship .

4. A baptized Church-member stands not at the same distance from Scripture-ground . Reas. 4 from the Supper , with persons that are neither Church-members , nor baptized ; for he is visibly at least , drawn out of that state of distance , and being afarre off , wherein the world of Infidels lies ; and is , in Scripture acknowledged to be made nigh in opposition to Infidels , Gentiles , and those without . Eph. 2. 11 , 12

Therefore , a baptized Church-member , must needs be granted to have some kinde of right to all Ordinances , and consequently to the Supper ; for though there be a latitude in right , yet there is no medium betwixt est and non est , right and no right . And if the baptized be nearer in right to all Ordinances , then an Infidel , he hath some kinde or degree of right thereunto not to be questioned ; if he be not ar the same distance with such as have no right , he must needs have some kinde of right . He that is not so far off from the Supper is nearer to it ; and he that is nearer to the Supper , is nearer only in a way of right ; for there is no proceeding towards a legal possession , but by a line of right .

Digression 4. The Grounds of the Churches power to deny the Supper to some Church-members materially considered .

Though every person lawfully baptized hath some kinde of right to the Lords Supper , yet the Church hath power to withhold the present use thereof from some persons lawfully baptized .

The truth of this Proposition is generally allowed , even in the granting , 1. That children are lawfully baptized . 2. That children are not to receive , or not to be admitted to the Lords Supper .

I shall rather therefore spend this digression in digging for , or fixing the grounds of this truth , according to Scripture .

Which Grounds may be aptly considered Materially . Formally .

The material Grounds are the objects , about which this power of denying the Sacrament is exercised ; the Matter , for which persons , though baptized , are to be denied the Supper : or the grounds of denying the same to such persons .

The formal grounds are the grounds of the power it selfe , by which the Church denieth the Sacrame●t to such , the grounds on which this authority of the Church is built .

So that the present discourse is visibly engaged upon these two questions .

Quest. 1. What are the just and lawful causes for which the Church may deny the Sacrament to baptized persons ?

Quest. 2. On what is this power of the Church to deny the Sacrament , upon such causes , fixed ? or whence is it taken or derived ?

Quest. 1. First then , what are the just and lawful causes of denying the Sacrament to baptized persons ?

I answer , that these causes are either privative , viz. the want of some necessary qualifications conditional to this Communion ; or positive , viz. some apparent ill quality or blemish , for which a person though baptized , ought to be debarred from this Communion ; the first is more eminently noted in 1 Cor. 11. and the latter in 1 Cor. 5. the first may be termed unworthinesse , 1 Cor. 11. 29. the latter wickednesse ( or scandal ) 1 Cor. 5. ult. persons under the first of these may be thought to be unfit , and to be kept off upon principles of care and merciful caution ; persons under the latter may be thought to be und eserving , and to be cast out upon principles of Justice . The first , are therefore rather not to be admitted , ratione cautelae , whose suspension , ( called privitive ) is no act of severity , but charity . The latter , are rather to be rejected , ratione censurae , whose suspension ( called positive ) is truly and properly an Ecclesiastical punishment .

Hereby it is evident that the latter of these , is to be deferred to the next head , viz of censures , and suspended until then ; and that the first alone falls to the lot of the present debate ; where the question rather is what are the grounds of denying of the Sacrament , to such as are unfit for it , then of the rejecting of any from the Sacrament , for their unworthinesse of it .

Again , the grounds of denying the Sacrament , or the unfitnesse for which a person may be kept back , may be considered Negatively , what it is not ; and Positively , what it is .

1 Negatively , the denial of the Sacrament to baptized The grounds of denying the Sacrament negatively considered . 1. Not non ▪ discipleship . persons , cannot be grounded upon their non-discipleship , or non-Church-membership , because , though baptized , they are not so or so qualified , as true disciples of Christ are . Thus some venture , but to me very unadvisedly , seeing lawful baptisme and discipleship are acknowled by all , that consider what they say , to be of equal latitude , either , the absence of due qua●ifications destroyeth Baptisme formerly and lawfully received , which none will affirm , or the present effectual seal of lawful Baptism , must necessarily conclude real discipleship , or Church-membersh●p , as all must grant . But this hath been often banded before , and indeed in places more proper to it , seeing we are here restrained to the consideration of the grounds of denying the Supper , to persons supposed to be under lawful Baptisme , and ( visible ) Church-membership .

2. Others would ground the denial of the Sacrament , upon Nor want of evidence of saving grace . the want of the evidence of saving grace .

But this ground hath been subverting all along For , 1. We have found , that such as want saving grace may be within the Covenant and Church . 2. That the evidence of saving grace is not necessary for private satisfaction , in self-examination . 3. All do grant , that self-examination must be stricter then Church-examination , and that lesse may satisfie the Church for admitting , then the conscience for receiving . 4. Neither have we the least print of footstep in Scripture or Antiquity , of denying the Sacrament upon the want of the evidence of saving grace , unlesse the person were first excommunicate , which is plainly excluded the present debate .

3. Others fix it upon the want or absence of a vocal Nor vocal Profession of faith . Profession of the faith , or renewal of our Covenant .

Here , I confesse , I know not what to reply , unlesse I may distinguish ; for things may be required , either as special and extraordinary means of Reformation in general , or as necessary conditions of admission to this Ordinance of the Church in particular . Now my answer accordingly , in brief , is this , that the Church hath power to call her members to a vocal Profession of the Faith , and renewal of their Covenants as these may be fit , though extraordinary means of a general Reformation ; but she hath not power to call for these , as necessary conditions of admission to this Sacrament in special .

The ground of this answer is plain , because God hath allowed this power to the Church in the first case , and denied it to her in the second . Such things as are either Scriptural ( as renewing Covenant is , ) or rational , means of Reformation ( as vocal Professions may be ) the Church hath liberty to assume for that great end . But she hath no liberty or power given her , to make new , or other conditions of right in Ordinances , then God himself hath made , who never denied any priviledge of his Church , as such , to any Church-member throughout the Scripture , for want of a vocal Profession of faith , or renewal of Covenant .

Upon foure conditions I should be as ready and zealous ( I hope ) to presse either , or both of these , as any of my brethren .

1. Upon condition , that prudence judge , upon a rational viewing of all due circumstances , this means to be fit , viz. specifick , accommodate , and proper for our maladie , and seasonable for the Crisis , period , and time of our distemper , without which 't is presumption , praecipice , and not prudence ( whatsoever we pretend ) to apply it . Certainly , censures are a nearer and more appropriate means for the Churches Reformation , and more clearly authorized by Jesus Christ in the New Testament for this 1 Cor. 5 great end , then either a general vocal Profession or renewal of Covenant ; yet a great father ( we know ) thought , that sometimes of corruption were not fit to be purged and reformed by these Prudence is the principle , and guide , and rule of the Church , in discovering and applying fit , and proper , and seasonable remedies in times of general corru●tion .

But whether this our present time , be a fit time or season , to call our people to make a particular vocal Profession of their faith , or to renew their Covenant or not , I dare not determine ; especially if these be required before , though not in order unto our peoples admission to the Sacrament .

Yer give me leave to doubt , that that means , that is , at this time , very likely to heighten the prejudices and jealousies of our people against us , and against our proceedings , is very unlikely to prove a meanes of an happy Reformation .

Who seeth not that the great designe of the world , and hell now on foot , is to widen the differences , betwixt Ministers and people , and to withdraw the peoples affections from , by stirring up suspitions in them against their Ministers !

Again , is it not as easie to observe from former experiencies , ( of too like a nature ) and present dispositions of our people , generally , that to presse a vocal Profession of faith , or Renewal of their Covenant upon them at such a time as this , and before their admission to the Lords Supper , when they startle at every thing , would greatlie heighten the prejudicies , suspitions , murmures , and jealousies of our people , generally , against us , and against our proceedings .

Indeed , were all such evil weeds in the hearts of our people , rooted up , were there no aptnesse in them to suspect us , to surmize evil of us , were we open and naked to all the world , that we aimed at nothing but Reformation , much lesse at dominion , and enlarging our Kingdom and power over them , we might , I think , presse either of the former means with much fitnesse to the distempers of this back-sliding , unsetled , apostatizing Age ; but while this general remedy , remains complicate with this strange malignancy and venome of prejudice and jealousie against us , and against almost every thing , that we meddle with , he must have more skill then I , that first can fit , and than dare apply the remedies specified thereunto .

Secondly , I should more easily yield to the calling of our people to a vocal Profession of faith , or to a Renewal of their Covenant , provided , we expresse our selves to make use of these only as extraordinary means of Reformation ; as a refuge to flie unto in extraordinary cases of Apostasie , or secret idolatry , heresie , &c. answerable to the way of God , as it is descried in the Old Testament , in his dealing with his people , the Jews then ; and as these means , are opposed to the ordinary means of reforming and bettering our people , viz. doctrine , worship and discipline , and not according to the notion or practice of those that require these things as ordinary conditions of Church-communion , or familiar instances of trying the peoples sincerity to God , or affections to us ; our too much valued private designes , of advancing godlinesse and Reformation , with the hazard of peace , unity , love , to prejudice schisme , and irreparable breaches and desolations .

Thirdsy , I should , with all my might , emprove these means , in great hopes of attaining the end of Reformation proposed , were such use of them generally agreed upon , and back'd with civil authority .

Otherwise , if some few only make the enterprize , this means of Reformation , will be found to prove effectual , for further breaches and divisions only , and end in destruction , and to attempt a general and extraordinary remedy in this case , without civil influence , might shew our zeal , I think , more then prudence .

Fourthly , above all , I must stick at this last exception , that the end of our calling our people to renew their covenant , and to professe their faith , be not to discerne who are in covenant , and who not , ( as some presse it ) or who are to be admitted to the Table of the Lord , and who not , ( as others ) but ( probable ) Reformation of the people indeed .

It is not within the power of Prudence to propose such ends , to such means , nor indeed according to her good nature ; which strives to better all , but abhorres to injure any ; for that 's no prudence but carnal reason , that would go to good in the way of evil , or forgetteth love and violateth right upon the fairest pretence in the world .

Have such baptized persons , as appear to be knowing , and free of scandal , a right in Covenant , and a just claim to this seal , thereof or not ? if not , it behoveth us , to shew their bar●e in Scripture , and to make our exception against their claim , and not to call them to further conditions , not owned by Scripture . But if , then how can prudence , that orders and rules in things adiapharous , and indifferent only , deny that which is justly claim'd , and so necessary . God hath already determined , what is just and necessa●y , and men have not to do to alter this , upon any pretence of prudence . Why should we fear the event of justice as the end of just wayes , f●at , Justitia , ruat Coelum .

Fourthly , there are many that make particular examination in point of knowledge , a necessary antecedent to admission to the Sacrament , and the peoples submission thereunto , a necessary and indispensable condition of their right in the Sacrament in the Court of the Church .

But this is also too rigid for moderate Presbyterian principles ; we read not of any such condition of admission to the Supper in the Scriptures ; but rather that some , viz. the disciples were admitted without it by Christ himself , and those many ( in Acts 2. ) by his Apostles .

Indeed the satisfaction of the Church , touching their knowledge that would receive , may be thought necessary , and by consequence , some means or other for this satisfaction ( as more at large anon ; ) but that this particular way of examination , is the sole meanes of this satisfaction , or the necessary meanes thereof , or the necessary condition of admission to the Sacrament , I despair to see evinced ; yea , I am bold to conclude , that if satisfaction of knowledge be the onely end of examination , that this end may be obtained without this meanes , and consequently this meanes is not absolutely necessary for this end , and therefore submission to this meanes is not absolutely necessary in order to the peoples admission to the Sacrament .

Lastly , neither is an incapacity to improve this Sacrament , the sole or immediate ground of the Churches denying this Sacrament Nor an incapacity to improve the Sament . to any of her members .

I grant that none are to be denied it , but those that appear to be thus incapable ; yet their incapacity is but the remote ground thereof ; may be thought to be the ground or reason of our rule for suspention , or the word of prohibition in Scripture ; but this word of prohibition , in Scripture , is the next ground of suspension ; we put away persons from this communion , who are uncapable of improving ▪ not directly and properly because they are incapable , but because the word prohibites persons incapable from it .

For , if the word should admit such as are incapable , whose deed should reject them ? if God allow them to partake , what man dare deny them ? if Religion command them to receive , what reason ( grounded upon any unfitnesse ) shall forbid them ? or what prudence , reason , or Religion can there be in pretence of pleasing God by crossing his Will ? or what pretence of charity , justice , or fidelity in a Steward , will colour his denying any of the servants the right his Master hath given him , or forbidding the duty which his master requires of him , I need not make Application .

Besides the word of prohibition in Scripture , which is next to be sought for , doth not leave it at large to prudence to judge what is an incapacity to improve the Sacrament , and what not , but determines and fixeth us to a certaine kinde of incapacity , viz. whereby we discerne not the Lords body , or such as consisteth not with self-examination ( as anone will appear ; ) therefore the work of prudence herein is yet more narrow .

Prudence may not plead thus , such persons are uncapable of improving the Supper , therefore they ought not to receive it ; nor thus , the word forbiddeth persons uncapable to receive , therefore persons uncapable , ought not to be admitted onely thus , the word forbiddeth persons thus and thus uncapable , or uncapable in such and such respects , therefore such uncapable persons ought not to receive ; and consequently ( they appearing such ) not to be admitted ; and this and no other I take to be the sense of that very worthy and learned man , that hath treated excellently upon this Mr. Blak . seals . particular .

The positive grounds of denying the Supper .

Having found the former grounds too weak to beare up The positive grounds of denying the Sacrament , &c. the practice of denying the Sacrament to Church-members ; we proceed to fix it upon a firmer foundation , viz. the Word of God .

Now , I know no other Scripture so apt to warrant us in this practice , as that which prohibites some Church-members to receive the Sacrament , which hath been found in 1 Cor. 11. 28. Let a man examine himself and so let him eat .

So that our ground for denying the Sacrament , &c. lieth fairly , and directly thus ; such persons as do not examine themselves , ought not to receive , and consequently deserve not to be admitted , to that which they ought not to have ; neither have they any wrong done them , if men deny them what God forbids them , or what they have no right in .

So that our ground for denying the Sacrament , &c. lieth fairly , and directly thus ; such persons as do not examine themselves , ought not to receive , and consequently deserve not to be admitted , to that which they ought not to have : neither have they any wrong done them , if men deny then what God forbids them , or what they have no right in .

So that , if the question be , what is the cause for which we deny the Sacrament to some Church-members ; the answer is at hand , not because they are no disciples , or because they want true grace , or because they do not renew their Covenant , or make a vocal profession of their faith , or because they submit not to particular examination , or because they do not examine themselves ; which is the very condition of their right in this eating and drinking , fixed in these words of the Apostle .

And , if I may speak freely , I must needs confesse , that I am very fully perswaded , that as this Text [ 1 Cor. 11. 28. ] is to be understood , so it must be determined at last , when all vain janglings are ended , touching both persons coming , and being admitted , or abstaining and being suspended from the Sacrament .

My meaning is , that if this said Text , [ 1 Cor. 11. 28. ] be once proved not to forbid the Supper to such as do not examine themselves ; but onely to require self-examination , as a meer preparation to this , as to other Ordinances ; we must cease for ever , from deterring any person , great or small within the Church , from the Sacrament , or denying the Sacrament to any such private abstention , publick suspension , whether by doctrine or discipline , fall to the ground for want of something to beare them up .

Again , on the other side , if this Text ( as but few have hitherto doubted ) require self-examination , not onely as preparatory , but as conditional to right in this Sacrament ; so that all those are prohibited communion therein , that do not examine themselves ; I think , we have plaine cause , hence , not onely to charge such as do not perform this condition , that they meddle not with this communion ; but also , to deny the Sacrament unto all such as we know do not examine themselves .

So that the stresse of the controversie resting here , we could heartily wish that all personal alterations might be laid aside ; and more distant circumstantial disputes , in this great concernment , might be utterly silenced ; and some able hands , on both sides , might soberly and friendly undertake the Exposition of this Text.

However , in the mean while , this giveth me some satisfaction , that those that do expresse themselves with any clearnesse for the dening the Sacrament to any that are within the Church , do ground it upon this Text.

Beza's glosse upon this very Text is well known , probatio suipsius necessario ( inquit ) in coena requiritur , ac proiude Beza . admitti ad illum non debent , qui scipsos probare non possunt .

The Bohemian confession argueth after the same manner , viz. if any man approach this Table without such tryall , Confes . Bohem. such a one should greatly prophane the Sacrament ; for which cause the Ministers of our Churches do not admit such , &c.

The Confession of Scotland saith , the Supper of the Lord Scotland . belongs onely to such — as can try and examine themselves , and therefore it is that our Ministers do take — Examination , &c.

Rilenus layeth down the same rule for the discovery of such as Tilenus , Bucanus , Trelcatius . are to be admitted , so doth Bucanus , Trelcatius , &c.

Mr. Burroughs giveth this for one reason , why unholy persons Mr. Burroughs . ought to be kept back , if they do come , because they ought to examine themselves ; so do the Leiden Divines .

Mr. Cotton also giveth this for a reason , and indeed for his onely Mr. Cotton . reason , why such as were admitted to the Passeover ought not to be admitted to the Lords Supper , because this duty of self-examination is pre-requisite to the Lords Supper , which was not so to the Passeover ; his way of the Churches of New Enggland , pag. 8.

Mr. Morris is pleased thus to reason against Infants-admission , Mr. Morris . p. 61 here is ( saith he ) an expresse command for a man to examine himselfe , which Infants are not susceptible of , and upon this account they are not to be admitted to the Eucharist .

Yea , Master Gelespie hath noted , that Master Prin himselfe , Gelesp . p. 545. Prin. p. 29. gives the same reason why children , fools , and distracted persons are not to be admitted , viz. because they are unable to examine themselves .

This therefore is the summe that such Church-members are to be denied the Sacrament , as do not examine themselves ; and that this is grounded on 1 Cor. 11. 28.

Quest. But , now the great question is , who fall within this Who are known not to examine themselves ? compasse in the Court of the Church , who are to be taken for such as do not examine themselves , and ought accordingly to be denied the Sacrament .

Answ. True prudence , the sole judge in this case , as she never crosseth justice , so she hurts not charity . Now charity thinks no ill where she seeth no harme ; therefore prudence judgeth ac-according to appearance , viz. that those onely do not examine themselves ; not , that not appear ; but that appeare not so to do .

Now when do persons appear to others , not to examine themselves ?

This action ( as all other ) results from a double principle , viz. Persons appear not to examine , &c. when they appear unable , or unwilling . of power , and will ; so that persons do , or do not examine themselves , because they can and will ; or because they cannot , or else will not examine themselves ; both these principles being necessary to this action , the want of either impedes the action ; therefore persons appearing either unable or unwilling to examine themselves , are prudently , justly , and without the breach of charity , presumed not to examine themselves ; and consequently not to be admitted to the Sacrament .

Quest. 2. But how do persons appear to be unable and unwilling to examine themselves ?

Answ. Persons appeare to be unable to examine themselves Persons appear unable onely by their ignorance onely by their ignorance ; for the acts of self examination themselves are not discernable to others ; onely this necessary instrument in the work , viz. knowledge is discernable to others ; therefore , where this knowledge is discerned to be wanting , we are assured that that effect which essentially dependeth upon knowledg , is also wanting . Unwilling by scandal .

Againe , persons appear to be unwilling to examine themselves by scandal , or visible wickednesse continued in with obstinacy ; for notorious wickednesse cannot consist with the effects of self - examination , as before interpreted , and yet who knoweth but one notoriously wicked may come to himself and to this duty of self-examination , &c. unlesse he continue thus notoriously wicked with obstinacy .

Quest. Then it seemeth , that both ignorant and scandalous persons may be denied the Sacrament upon the same ground , viz. without a censure ; may it not ?

Answ. I must have leave to speak my minde , and to say it doth not follow ; indeed , there seemes to be the same reason for both , had not God in Scripture otherwise disposed .

I affirme , that persons found ignorant , may be deniedt his communion without a Church censure , upon the foresaid grounds ; and I grant , that so also might the scandalous , but that God hath provided a heavier punishment for them ( Mat. 18. 17. 1 Cor. 5. ) by the censure of the Church .

If it be Gods will that scandalous persons must be excommunicated , and thus denied this Sacrament , what are our reasons to the contrary ?

Therefore the consideration of such , as will not examine themselves ( as appeareth by their obstinacy in scandal ) is to be referred to the next head , viz. of censure ; and the case of ignorance alone is to be tried here .

Quest. 4. But who are those that appear by ignorance not able to examine themselves .

Answ. Certainly , not onely children , fools , and madmen nor these properly ; indeed , these are reduced under the rank of the ignorant ; but , even thereby , 't is evident , that ignorance is more properly attributed to persons of years , and in the use of reason , then unto these .

However , children , &c. are debarred , quia ignorant ; the ignorant as such , and not as children , or as in any other consideration are immediately incapable of performing the condition of self-examination , and therefore , as such , are not to be admitted ; and 't is all as proper , to say , that growns affectedly ignorant persons , cannot examine themselves , as children , fools ; if we know they cannot , by reason of ignorance . The duty to be performed is such , as necessarily requireth knowledge , and where there is want of knowledge ( whether naturally or morally ) there we are sure the condition of right is wanting ; and consequently admission is to be denied , when all is done .

This Text is conditional or not ; if not , then none , for want of self-examination , are to be suspended , no not so much as children , &c. but if then , all that appear not to be able to examine themselves , are to be suspended equally with them : and I despair of seeing any reason to the contrary ; for if persons quia non-self-examining are forbidden , then all persons non-self-examining are forbidden , and consequently all ignorant persons whatsoever .

Quest. 5. But what degree of ignorance is sufficient to ground suspension upon .

Answ. This must be left in the hands of prudence and charity ; but it may be measured by its influence upon this duty of self-examination ; if a person hath not so much knowledge , as in any good measure to see his sinnes , and to discerne the Lords body aright in the Sacrament , of which he is to examine himselfe , this is a sufficient ●ause of denying the Sacrament to such a person in my opinion .

Digression 5. The grounds of denying the Sacrament to some Church-members formally considered .

We have last considered the Object about which this is conversant , or to be exercised : we proceed to the ground or principle of it , formally considered , the authority whence it is derived . 1. Negatively . 2. Positively .

The power of the Church to keep back the ignorant from the The ground of denying the Sacrament negatively considered . 1. Not Reason . Lords Table is not founded in reason ; as if , because , that through ignorance men have no rational capacity of improving this Sacrament , therefore reason discovering this should warrant the Church in denying the Sacrament to them ; this is but a being wiser for God , then he is for himself ; 't is but bad reasoning against Gods Will ; if God will have such in Covenant , as cannot express consent , and such sealed in Covenant , as in reason cannot improve it , what is that to us ? God may do what he will , with his own ; this would reason children out of the Church and Covenant , out of Baptisme and Circumcision , as well as the Supper ; who are all as capable of acting at a few years old in eating and drinking bread and wine , as of suffering at a few dayes old in Circumcision or Baptisme , or in their Church , and Covenant-relation , as soon as they are borne ; and as able to improve that ; as these .

2. Neither is this power grounded in prudence , or a prudential Nor prudence . care and caution for the good of our peoples soules : who not discerning the Lords body , may eat and drink judgement to themselves ; prudence is a good assistant , but a bad principle of Church power . Interest in priviledges especiully this of the Supper falls under the head of spiritual property , and right , which prudence serveth well to discerne , but not to make or alter ; prudence ought , indeed , to labour to the utmost , that persons come not to the Supper unworthily ; but doubtlesse , she goeth beyond her laste , if she once ventures to deny those , whom God doth not ; or whom he doth deny , if she hath no call thereunto ; matters of property are matters of necessity and justice ( as before ) but prudence hath to do onely with things ( in themselves ) indifferent .

3. Neither is mutual consent ( in ecclesia consederata ) by a Nor mutual confederation , or consent . Church-Covenant , a sufficient ground of th●s power ; as if , because a company of people do agree together , not to give the Sacrament to the ignorant , &c. therefore they may deny it to such ; 't is known , that upon this ground , a learned man of late hath L. M. fixed all Church-power ; but I verily beleeve , that the confederated Churches dare not trust themselves upon this foundation , or venture their power or government to stand or fall upon this bottome .

Doubtlesse , mutual consent is of great power in all societies , and may dispose even of all indifferent things for order and decency in Christian societies or Churches ; but are denying Sacracraments , casting out Churches , &c. things indifferent .

The persons under Church power are allowed this dommunion in the Word of God or not ; if they be allowed it by the word ; how can mutual consent warrant the Church to disallow it ? if not , then it is determined before by the word , that such persons should not be admitted , that wicked persons should be put away from among us ; and then the power in the Church to do this , is plainly derived thence ; I mean from those Scriptures , and not from mutual consent , though this be very useful quoad exercitium , for the putting of this power in execution , according to those Scriptures .

To me , this seems nothing , but a pretty device to make the confederated Churches fall to the ground between two extreams . They have hitherto pleaded much for Scripture , for every circumstance of Church-government ; but thus , they should stride too large from hence , upon the sole ground of prudence , and mutual consent , for the very substance of it , as if the former Basis would bear neither any longer .

4. Neither is this power grounded on Mat. 7. 6. or such like Scriptures ; for we here treat of that power to suspend such persons as are not censured , but dogs and swine ( if they be within ) are debarred the Sacrament , as they are Juridically such , or under censure .

5. Lastly , neither is it concluded in the power of judging , 1 Cor. 5. this is the warrant of denying Communion to such as are wicked , and to be judged and cast out qua wicked : and consequently , belongs to the next head , viz. of censure , whereas our present debate , is touching the communion of such as are ignorant , and as they are such . 'T is true , an ignorant person may be scandalously so , and 't is possible , that for this scandalous ignorance , he may lawfully be censured by the Church , yet then 't is plain , that such a one is censured qua scandalous , or scandalously ignorant , and not properly or strictly qua ignorant , or for want of ability to examine himself .

But , if this power of denying the Sacrament to the ignorant , The power of denying the Sacrament positively fixed . be not founded in Reason , Prudence , mutual consent , or on Matth. 7. 6. or 1 Cor. 5. where then may we fix it ? or whence may we warrant it ?

I answer , this power is founded in our stewardly and ministerial In our Ministerial authority given us for edification . office , wherewith authority is evidently given us for edification , and not for destruction , 1 Cor. 108. i. e. to dispense our sacred trust in Gods Ordinances , for the best advantage of our peoples soules . Here we know , the great command is , Let all things be done to edifying , 1 Cor. 14. 26. to this great end we must level all our ministerial actions , watching for the souls of our people , as those that must give an account . Heb. 13. 17. and following after such things as make unto edification , Rom. 14. 19. wherefore , no further excuse in all kinde of charges against us , and our actions , seemeth needful , but only this of the Apostle , We have done all things , dearly beloved , to your edifying , 2 Cor. 13. 19.

Whence the Argument riseth thus . Upon these and the like Scriptures , our ( Ministerial ) authority , to do all things for the The Argument . edification of our people , as edification is opposed to destruction , is clearly grounded . But denying the Sacrament to the grossely ignorant , is for the edification of the people , as edification is opposed to destruction .

The first of these Propositions can be limited only , 1. To The Confirmation of it . all such things as are allowed by the Scriptures , and not contrary to the Will of God therein revealed . And thus , indeed it must needs be limited , otherwise it implies an apparent contradiction , for God hath forbidden nothing that is for edification . 2. To all such things as belong only to the manner and circumstances of applying or dispensing the Ordinances , and not to the substance or matter of them ; for thus also it must escape a contradiction ; seeing no Or●inance brought into the Church , in the substance and matter of it by humane Authority , can possibly tend to edification , but to destruction , as superstition doth . 3. To all such things as openly , plainly , and directly tend to edification , as opposed to destruction .

Now , if our Minor , be found true , with all these limitations ; none , I presume , will deny the conclusion . But the Minor is true with these limitations . For ,

1. The keeping back ignorant persons from the Supper , is God hath not forbidden us to keep back the ignorant , but allowed . one of those things , which God hath not forbidden , but rather allowed in Scripture , as almost all do acknowledge ; yea , are they not forbidden ( while thus grossely ignorant ) to receive it ?

Indeed , if such as are ignorant had an immediate right in this Communion granted them by God in Scripture . I conceive , all the caution in the world could not warrant one ignorant persons suspension from it . The Rule , Give unto all their dues , is of indispensable obligation ; but seeing ignorant persons have no such immediate right in the Supper , what injury or wrong is there done them , by denying it to them ? God forbids , and we his servants only withhold what he forbids , viz. the Sacrament to ignorant persons , or such as cannot examine themselves .

Thus we have occasion to note , that all our conclusions about right in , accession , or admission to , and disswasion or All still meet upon 1 Cor. 11 28 suspension from the Sacrament , with reference to knowledge or ignorance , are still found to rest upon this Basis of [ 1 Cor. 11. 28. ] for , as hath been urged , if this text doth not deny this Communion to such as do not examine themselves ; I see not how any Church-member , though but a childe or fool , &c. can lawfully be deterred or debarred from it ; but if it do imply a prohibition of such as cannot examine themselves , because they do not ; I think it fairly follows , that Ministers have power in their very office to deny it to those that ( they are sure ) do not , because they cannot , viz. the ignorant .

2. The denying the Sacrament to ignorant persons , is one of those actions that are not substantial , but only circumstantial to This denial of the Supper is but circumstantial to Gods Ordinances , &c. Gods Ordinances ; for we acknowledge the Ordinance of the Supper , in Christs own Institution and Command ; and in its appointed elements and actions accordingly ; and thus we do administer it in the Church of God . Again , we have laboured before to prove , that such as cannot examine themselves are by prohibition and Ordinance of Christ , to abstain and not to receive ; so that for a Minister to deny the Communion to such , is not to create a new Ordinance , but only to be helpful to our brethren , in putting that Ordinance or Prohibition of Christ into execution ; excluding those whom Christ excludes , and admitting those only whom Christ admits .

3. Lastly , the denying of the Supper to ignorant persons , is also one of those things that do openly , plainly , and directly tend 3. It directly tends to edification . unto edification , as edification is opposed to destruction ; for that tends plainly and directly unto edification , as edification is opposed to destruction , that doth plainly and directly preserve and keep from sin and judgement ; but now , denial of this Sacrament to the grossely ignorant , such as cannot discerne the Lords body , or examine themselves , doth directly and plainly preserve and keep from sinne , viz. the guilt of the body and blood of Christ ; and judgement , viz. eating and drinking damnation to our selves , 1 Cor. 11. 26 , 27 , 28 , 29

The receiving of this Sacrament is a direct and proper means Obj. of edification ; therefore the denying of it is , at best , but accidently and indirectly so .

True , to such as are worthy , i. e. such as God hath commanded to communicate in it , the Sacrament is directly and properly a means of their edification ; yea , so it is in it selfe , and in its own nature , it being ordained of God for edification ; but yet it is not so to all , not to heathens without , or those within that have no right in it , and whom God forbids to meddle with it . The Sacrament cannot be a proper means of edification to those , for whom it was not appointed ; for the end and use of Sacraments depend upon their appointment ; but now the Sacrament was not appointed for the grossely ignorant , or such as cannot examine themselves , or discern the Lords body .

2. The denying the Sacrament to such as sin by receiving , as well as in receiving of it , is not an accidental , but a direct and proper means of edification ; as edification is opposed to destruction ; for what can be more properly said to be a means of such edification , then that which doth immediately hinder from sin ? but the denying the Sacrament to those that cannot examine themselves , &c. is to deny it to such as sin by receiving , as well as in receiving it , I mean , whose very receiving is a sin ; for such as are prohibited to receive by the Law of God , therefore ( sin being the transgression of the Law ) the very receiving of such ( against the Law of God ) is sinne .

3. Denying Communion in general , to the excommunicate , is a direct and proper mean of edification , as edification is opposed to destruction ; for that , no doubt , is a proper mean for such an end , as God himself hath appointed for that end , and is to be executed in a direct intention and order to that end ; but so is denying Communion in general to the excommunicate , appointed of God , and to be executed by the Church in a direct intention and order to edification , as edification is opposed to destruction , as is plain , 1 Cor. 5. 5 , 13.

Now to apply this , if all Communion wherein this part of the Supper is included , may be denied ; and this denial be a direct and proper mean of edification , &c. what should hinder , but that the denial of this part also , to those whose very receiving it would be sinful , may be a direct and proper means of edification , as edification is opposed to destruction , that is , a direct and proper means of hindring destruction , and consequently of edification .

But here the great question is , how or by what meanes How may the ignorant be found out . Quest. may such , as are thus grossely ignorant , be detected or found out ? which way may Ministers proceed to discover ignorant persons ?

I answer , first in general , by this Argument , that which commands the end alloweth the means , which necessarily help Answ. or serve unto the end ; this must needs be yielded us , as the most easie and reasonable limitation of the Rule ; posito fine , ponuntur media . Therefore , such means as are necessarily conducing to this end of discovering the grossely ignorant , and such as cannot examine themselves , must needs be allowed , and for my part , I desire , I plead for no more .

This will be generally granted me ; but yet some very learned and worthy men , will limit the use of these means of discovering Obj. the ignorant , to such only as may be fairly suspected to be ignorant .

To this I answer , that to me it seemeth , not only uncharitable but unreasonable , to use means of discovering the knowledge Answ. of such , whose knowledge we are satisfied of before , to this end , that we may discover their knowledge ; this is but to seek the groat which is already found ; and the like uncharitablenesse and unreasonablenesse is also discovered , by using means to discover ignorance , which is not liable to any faire suspition .

But the great doubt is , who may be thought to be suspicious , Obj. or suspected of ignorance . Who suspected ,

1. I conceive , we shall not differ with many , if in general we say , that this suspition taketh in all the younger sort of people , Answ. 1 of whose knowledge , the Church or Minister hath not the younger sort . been satisfied . The ground of this suspition lieth thus ; we know that all these were ignorant , and we have not been satisfied of their knowledge ; as because , we know that a person excommunicate was scandalous , he is still justly liable to suspition , until we are satisfied of his repentance . This , I think , is generally allowed us , seeing few deny us the liberty of examining youth , in order to their admission to the Supper ; which , I do verily beleeve ( give me leave to say so , without offence ) if well emproved , might lay a ground-work of a better Reformation , for the next Age , then we shall ever see , by the zealous pressing the necessity of examination upon all , in the present evil and froward generation .

2. Neither , I presume , do any doubt , but that some of the 2. Some of the elder sort . elder sort of our people , may be justly and reasonably suspected of ignorance ; the grounds of this suspition may be many , 1. Because they may appear almost unreasonable in earthly things ; hence they may be fairly suspected to be grosse and ignorant in heavenly things , which are further off from our understandings , as our Saviour reasoned with Nic●demus , John 5. 12 , 2. or because they are loth to be brought into discourse about spiritual things , when no other reason appears for it , but a fear of bewraying their ignorance ; as a guilty person is the more suspicious , by his seeming unwilling to discourse of the matter in question , or to come to his trial . 3. Or if a person hath never from his youth , given any satisfaction of his knowledge , in the Fundamentals of Religion to the Church , or his brethren ; he may , upon the same grounds , as the younger sort of the people , be still under the suspition of the Church , and accordingly liable to the Churches trial therein .

But it is added , if there be more means of discovering the ignorent then one , why should we make one absolutely necessary ? Obj. viz. Examination ?

I answer , I hope , most of my brethren are of another minde Answ. and practice . Satisfaction in point of knowledge is necessary , but no means in particular of discovery of this , is so , the end is acceptable by any means ; this is according to our agreement in these parts . Our Agreement in these parts .

Indeed , we desire a conference with all our people ; but not because it is the only way , but because we judge it to be the best way to those ends , for which we have exprest our selves to desire it . And here , I conceive , we differ with none ; seeing none can deny a conference or mutual discourse to be the best means of discovering each others minde ; for if we call conference an examination , none ( to extend the words of that learned Gentleman ) do so much question the conveniency of examining , as the necessity thereof . Mr. Morris p. 85.

Yea , I shall offer further , if any one man , though in it self most expedient fall under the suspition of any person , much more of the people in general ; that may , I think , and ought to be yielded from , if any other mean of satisfaction , may be tendred or had .

Bur if none may be questioned for ignorance , but such as are under a suspition thereof , why do you desire a conference with Obj. all ? are all under such suspition ?

I answer , there are foure special reasons assigned by us in our Answ. agreement of this our desire , 1. That we might the better understand In our Agreement . the state of our flocks . 2. And be the better enabled to edifie the same . 3. That we might discerne such as are fit , from such as are unworthy of this holy Communion , in point of knowledge . 4. That we might be freest from offence , in such our proceedings .

The third of these reasons , doth quit from suspecting all of ignorance ; for it supposeth some to be worthy in point of knowledge , though others not ; and in the last reason , we intimate this way of conference to be the best , and most inoffensive way of putting the difference ; as doubtlesse it is where prejudice rules not ; but now , are there not two other reasons , sufficient to warrant our desire of conference with the rest of our people , though not suspected of ignorance , viz. our knowing their state , and edifying their soules ? 't is one thing to require a conference or an account of knowledge , as a necessary condition of admission to the Supper ; and another thing to desire it , as a good and expedient mean of edification ; and in this sense , I know , none that in dispute will deny it , though in practice many do .

In this sense , the words of that worthy Gentleman last named , are of much weight . We do not ( saith he ) altogether dispute , whether they may call men to examination , as whether it be so necessary ratione medii , so as that if they will not come under it , they have power for that cause only to keep them from the Sacram●nt . Mr. Morris . p. 85

Such a conference as we desire , is an evident mean of edification ; as it is a mean of informing the ignorant , reproving and reforming the carnal and di●obedient , quickning the carelesse and slothful , comforting the sad , strengthning the weak , increasing knowledge , grace , peace , settlement and love in all . And that the Minister hath power to desire the practice of so happy a means , is clearly manifest , in the very nature and end of his office , in his warrant to do all things to edifying , in his duty , ( if so it be ) or at least , Apostolical practice , in teaching from house to house ; and more especially , his having power to catechize Gal. 6. 6. such , as communicate to him of all good things , where , surely , house-keepers and grown persons are not excluded .

But , why then , do we desire a conference with our people , Obj. before their admission to the Supper , rather then at any other time .

Such a conference for such serious ends , is seldome unseasonable , Answ. but especially before the administration of the Supper . Because , 1. This is a more weighty and momentous period of our Christian-Profession , and hath more danger and comfort attending it . 2. Therefore the people have more need of assistance for their due preparation , of which this conference is an especial mean . 3. Besides , now the submission of the better sort will be seasonably exemplary to draw on the ignorant to this means of their instruction and preparation , or else detection and suspension .

But then , why do you not conferre with the people , Obj. before every particular administration of the Sacrament ?

Because our great end of desiring a conference with the more knowing , is attained by their yielding first to confer , viz. the Answ. drawing others on that are more suspicious , by their example . But 2. For such as are found ignorant , we do desire to confer with them , not only before every Sacrament , but at other times , even until they are better instructed and prepared . 3. But in general , the reason is , because we have laine long in some disorder and confusion , and we would endeavour in some measure for a Reformation , who have some hopes , that a labouring to fit our people for a worthy receiving of this solemn Supper , may have a general influence upon their lives and conversation , and that if they be once prepared aright for it , we have no reason to draw them back , under new suspicious ( without new grounds ) of ignorance or unworthinesse .

But , a calling all to trial , because some are suspected , is , as if Obj. because some are suspected of Felony , we should bring all to the barre .

Answ. Not so , neither really or seemingly ; if we publish , as I suppose , we do , that we desire a conference with all , not as if all were suspected to be unworthy ; but for the other ends before specified , and without which , indeed , I see not , how we can attaine a conference with almost any that are truely suspitious .

Now let me with all meeknesse and in the Name of Jesus Christ beg , my brethren , that oppose us herein , to consider , what a hard burden they lay upon us , while they tye us to conferre onely with such , as lie under suspition of ignorance .

1. We can do nothing by force , or without our peoples consent ; then it is most likely that if many be excused , the rest will think and plead , Why may not they be excused as well as these ?

2. The Minister must passe a judgement , who are suspitious , before he try them ; and how that will relish , I leave to be seriously considered .

3. Such as are first suspected , and upon tryal found to be knowing , will in likelihood hold themselves much wronged .

1. Yet I grant , that had we a power to assist us , and to compel all that are suspected , we should not need to presse a conference to this end of discovering the ignorant , any further , or so generally at least .

2. Further , I humbly crave leave , to offer , that could we be secured of any other likely way of bringing the suspected to tryal , we would no longer presse this , as a meane , thereof .

3. 'T is well known to many , that where conscience is seriously pleaded against it ( as sometimes hath been ) we are here agreed to hold communion with such as are not suspected , though refusing to confer with us upon the terms aforesaid , or in order to admission to the Sacrament .

4. Yea , lastly , if we should at length with tears in our eyes be made to see , that this urging our people ( unsuspected ) to this conference or examination , is likely to provoke them to Schisme or to incurre any other great inconveniency , or hazard to the Church ( which , the good Lord prevent ) I hope , both my selfe and brethren would as readily lay it aside , as we have eagerly either indeed or in others opinion taken it up .

Thus let us be beleeved to presse a general conference with our people , onely as a point of great conveniency ( as none can doubt it is ) and not of necessity , much lesse absolute ; as we do not affirme , but indeed denie it to be .

Object . But why then do you deny the Sacrament to those that do not submit to this conference with you , though they be not suspected of ignorance by you .

Answ. The true reason hereof ( I presume ) is , because we take our selves to have the care of all the flock , as well as of particular sheep ; and to be obliged to do all things to the edification of the whole , as well as of particulars ; and we conceive that the edification of the whole is more fairly aimed at by requiring this general conference , though with the present denial of the Supper to some few , that may be worthy , then by giving the same to such , with the hazard of all order and discipline .

2. Yet , if this conference be scrupled at , with seeming seriousnesse , there is ( as before ) provision made for the admission of such as are unsuspected , without it ; but , more plainly , though such , upon the foresaid gounds , as also because of that liberty , the Church hath for the choice of fit and convenient seasons , may be kept off a while ; yet , I conceive , if they make a modest and not a turbulent or scandalous claime , they may not be totally or finally ( meerly for want of submitting to conference , of which they may also shew their reasons ) be cut off , or denied the Sacrament ; prudence , may a while with-hold possession , but it cannot for ever dispose of right .

And , now I hope , reasonable men will , at least , be favourable in their censures of us , and our intentions , if not satisfied with our processes : Our most ingenious , candid Countrey-man , I am sure is not at much distance with me , though the gulph betwixt us were somewhat greater then thus it is , with whose words I shall conclude , and yeeld the end of this digression . If there were ( saith he ) no other gulph betwixt us , but the necessity ( we plead but the conveniency ) of examination of our knowledge in order to Mr. Morris . p. 78. our Admission to the Sacrament , we might sooner come together .

CHAP. XL. We may not proceed against wicked brethren but by discipline and censures .

HItherto of our Churches and Sacraments : some few inferences more added , touching discipline and censures , will put a speedy period to the whole .

Touching censures , I inferre , from my great Proposition thus ; If saving grace go not into the essence of the visible Church , but wicked persons , and such as as have no evidence of saving grace , may be truely members of the visible Church . Then , 1. We may not proceed against wicked Church-members but by discipline or censure . 2. Nor reckon them without , until they are made such by censure or cast out . 3. We are bound to proceed against all such wicked Church-members , in a course of censure . Of these in their order .

1. We may not proceed against wicked Church-members but by What order hath God left in his Church to keep his Ordinances from contempt . R. The unruly should be admonished , the obstinate excommunicated , & the penitent after their fall restored and comforted . Hier catech. p. 87. censure . Supposing that we have finished our discourse of the Churches proceedings against the ignorant , which is not by censure , and that we are now considering the Churches way of proceeding against the wicked , as such , or for their wickedness , or their wicked conversation ; the ground of this inference is very plaine : for wicked persons , being supposed to be Church-members , at least , till cast out ; and therefore to be dealt with , onely as such , they are not to be proceeded against , but by censure ; for this reason , because the way and the onely way that Christ hath appointed and allowed to his Church to proceed in , against all her members in point of conversation , is the way of censure or discipline ; which , I presume , did never yet receive a question , much lesse contradiction from any sober or learned man ; and which is abundantly testified unto by the universal practice of all the Churches ; of all the several modes and formes of Churches in the world ; for what Churches did ever proceed against any member of her own for scandal or wickednesse , in any other way but the way of discipline or censure ? or what other way can there be imagined ? or ventured on , to be asserted ?

Quest. But what is meant by censure ?

Answ. Censure here is not taken in the large and broad sense of it , but in its strict and ecclesiastical sense , or as it is peculiar to the Churches jurisdiction , and properly termed Church-censure , and it may be defined thus .

Church-censure is an instrument of discipline , whereby personal Censure defined . Application of the Will of God is made , for the removing of scandals .

It is an Instrument of discipline , for Ames teacheth , discipline is personalis applicatio — per censuras .

In preaching of the Word , the Will of God is really applied , but yet generally ; or indefinitely , &c. not personally , in administring the Sacraments the will of God is personally applied also , yet by seals ; but now the Wil of God in the exercise of discipline is applied by censures .

The subject , both of the scandal , and of the censure , must of necessity be in ecclesia , or within , or a brother ; if thy brother , Mat. 18. 15. and consequently the party offended , and censuring , must be a brother too .

The sinne of a brother qua scandalous or offensive is the onely ground , reason , and object of this censure , offend thee , or sinne against thee , Mat. 18. 15.

Now there is no other course left by Christ , for brethren or Church-members , or the Church , as such , to recover satisfaction from a brother , but this way of personal applying the will of Christ unto him ( as Ames expresseth it ) but by censures .

But to make this more evident , and to cut the remaining work The parts of censure . short , let us consider this discipline or censure in its parts ; which , as Aimes , hath laid the division for us , are these two fraternal correption or admonition and excommunication .

Admonition is taken simply , and largely , for a moral duty ; as Admonition twofold , simple and respective . it is pressed , Levit. 19. 17. and in many other Scriptures ; or respectively to excommunication , or discipline , and limited or restrained to the Church , and grounded upon the positive precept of Christ , Matth. 18. 15 , 16 , 17. the first is indeed a personal application of the will of Christ , but no Church-censure ; the last is the first personal application of the Will of Christ , by censure ; or the first act or kinde of Church-censure .

Give me leave to note the difference here , ( which , I conceive Simple admonition , no Chu●ch-censure . may be of use ) a little plainer ; the first , simple , large and moral admonition cannot well be called a Church-censure , or any part of Christian discipline . 1. Because we stand obliged to it by the Law of nature , but so we are not to any part of Christian-discipline , as such . 2. Therefore all mankinde are bound unto it , though none but the Church have to do with Ecclesiastical discipline .

Yet I humbly conceive that this absolute and moral duty of Yet it hath its use in the Church for sins of infirmity , which Church censuremedleth not with . admonition , hath its use in the Church also , viz. for sinnes of infirmity , and sinnes of a weaker and more inconsiderable offensivenesse , then to be proceeded against by discipline ( unlesse grosse obstinacy be also added ; which obstinacy , is , then , the scandal , and the object of censure , rather then the sinne it self persisted in . ) My reason for this is . 1. Because most , if not all , Divines , deny discipline to have to do with sinnes of infirmimity ; Quale sit pecca tum quod postulat , usum hujus disciplinae ? R. Non infirmitates illae quae sunt omnium ferè Christianorum communes : Istarum enim singularis curatio & emendatio neque expectari potest , neque ab iis exegi , qui iisdem aut similibus subjiciuntur . Am. de consc . p. 251 252. and yet , I think , none of them will deny , but that we are bound to watch over one another , and thereby to labour to help onward the great work of mortification , even of the least sinne , by kindly admonition and provocation 2. Because , if every sin of infirmity should be the object of admonition , as a part of Church-discipline ; we should do almost nothing , but persecute each other with renewed , daily , endlesse and remedilesse troubles ; for all are guilty of such sinnes ; and we must judge of obstinacy in sinne , especially by continuance in it ; and such sinnes are defined to be quotidianae incursionis , and there is no possibility of being throughly purged from them in this world , and therefore if such sinnes be the object of censure , we must unavoidably be continually following one another in the steps of admonition to excommunication , as obstinate sinners .

Yet , no doubt , there is such a censure as admonition , peculiar Admonition respective . to the Church , and a part of its discipline ; and indeed the first part of it ; and which , we now intend ; which is , though not so large as the former , yet objectively , as large as discipline and no Medul. p. 203 larger ; adhiberi debet in omni peccato , cui disciplinae medela convenit , as Ames .

This admonition , I terme , respective unto excommunication ; not because it is in order to it ; or if ( as Ames denieth well ) the proper end of admonition were , ut aditas inde fiat ad excommunicationem ; but rather , ut excommunicandi necessitas , si fieri p●ssit , antevertatur , or otherwise , indeed , as our Saviour ( Mat. 18. ) directeth , that processe may be made to excommunication .

This being a proper part of discipline , is to level at greater sins then sinnes of infirmity ; namely such as have a mark upon them This censu●e aimeth at greater sins . in Scripture , sinnes wasting the conscience , defiling the life , having a manifest aptnesse in them to scandalize Religion , or to induce the brethren to sinne or sorrow ; and therefore such as is proper to deal with wicked and scandalous brethren withal , of whom we are now debating .

But to conclude , wicked Church-members are not to be proceeded Without admonition , no proceeding against the scandalous . against without this first part of Church-censure , or denied any part of Church communion , for his scandal or wickednesse ; for this would be to execute before sentence , yea , or conviction , or hearing .

I doubt not , to assert , that no Church-member is to be put out of any part of Church communion for scandal , without some degree of that censure , called excommunication , as may appear by and by : and again , that no part or degree of excommunication may proceed against any Church-member , without previous admonition . Correctio scandali ab admonitione semper incipere debet . Am. cons. p. 252. Indicatio culpa primum est medium emendationis , & r●sipiscentiae genuina causa . ibid.

He may be a brother , and yet scandalous : if he be an offensive scandalous brother , he must be admonished first , that if possible he may be s●ved from greater shame , and be still retained in Church-communion ; this is the patience , forbearance tendernesse , and care required by the Gospel , towards scandalous brethren , for the repentance and recovery of our brother , is the proper end of all discipline , and shewing of the fault is the first meanes and the genuine cause of repentance , and recovery from it .

I grant , that this admonition ought to answer the publick or private nature of the scandal , by being also private or publick , yet still admonition is necessary ; private admonition , and its processes , being grounded and regulated , Mat. 18. 15 , 16. and publick admonition , 1 Tim. 5. 20.

Yea , is there any case when admonition is not seasonable , and not in prudence to be performed ; I shall assume that in the same case excommunication is to be forborne , if the party have not admonish'd before ; for still , the conclusion is that no person is to be proceeded against , for scandal , but this is to begin with admonition .

The other part of ecclesiastical discipline is called excommunication ; Excommunication . whereby upon a brothers obstinate persisting in his wickednesse after due admonition , the wicked person is put away from among us , and cast out of communion with the Church .

Now , for ought I can finde , in this case of scandal , there is no other remedy left us in Scripture after the performance of due admonition , but this of excommunication ; that which some term suspension , and many think most properly , viz. the holding the suspected or accused person in suspense until he is tried , cannot be reasonably termed a censure , or penalty ; no more then the securing of a suspected felon to the day of hearing who may be innocent . Besides , others are ready to say , that such persons under such suspension ought not to be debarred of any priviledge till sentenced guilty by excommunication .

The Scripture is plaine , 1 Cor. 5. and in diverse other places , that the way of proceeding against scandalous , and wicked persons in the Church , is to put them away from among us by an ecclesiastical judgement , v. 12 , 13. and we read in Scripture of no other ; and this we call excommunication .

Obj. But thus you deny suspension of scandalous persons from the Sacrament .

Answ. Yea , as distinct from excommunication , but not as a part or degree of it ; and so indeed this kinde of suspension , or abstension hath been alwayes called , viz. pars vel gradus excommunicationis , and excommunicatio minor ; 't is agreeable ( saith Ames , Medul. p. ●03 when the thing will suffer delay ) both to Scripture and reason , ut primo inchoetur , that at first excommunication may be begun by suspension or abstention from the Supper , and such like Church - priviledges , which is wont to be called excommunicatio minor , the lesser excommunication ; though , note , he adds , in isto tamen grada non est sub sistendum , &c.

Suspension was termed a part , a beginning , a degree of excommunication , and the lesser excommunication ; without doubt , because otherwise it hath no footing in Scripture or Antiquity .

'T is known to be a famous question , not yet clearly determined , whether in the ancient Churches , any persons were ever kept from the Supper alone for scandal and admitted to all , or any other Ordinances ; save onely the penitents , who were first excommunicated . I confesse , methinks , I have reason to incline to the negative .

Yet , give me leave to adde , that I see not , but that the same reason upon which the ancients received the excommunicate in again by degrees , will equally warrant the casting the excommunicate out by degrees ; and prudence encouraged by general Scriptures , doth doubtlesse prescribe and urge this as well as that , yea and with better advantage .

Whereupon , though not so early ( may I not say as wisely ? ) the Church , afterwards , took up this course of mercy and gentlenesse , patience and forbearance in ejecting , and indeed abated of the former rigour , severity , and zeal , in readmitting by such slow degrees : and who doubts , but that the Gospel being so rich in mercy and forbearance , and the Ministry standing in his stead , who hath all fulnesse of grace , and every Ordinance being a mean of salvation , our liberty is broader , and our errour lesse in the wayes of indulgency and clemency , then of judgement and punishment ; the rule of mercy exceeded , is but an errour of charity , whereas excesse in justice proceeds into injury and cruelty .

But however that be concluded , this sufficeth my present purpose ; if such suspention be not lawful , then excommunication in whole is necessary for the rejecting a scandalous person from Church-priviledges , and if it be lawful , yet excommunication is still necessary hereunto , seeing such suspension is nothing save onely as it is a part and beginning of excommunication , and hath no warrant but in those Scriptures where excommunication is founded ; and is indeed excommunication : and every person , rejected regularly from the Supper , stands excommunicate , though but in part .

Hence will easily flow some seasonable intimations , which I crave leave to note only .

1. It hence then follows , that we ( in our Churches ) may not reject any of our brethren , from any part of our Church-communion for their conversation-sake , if they be not liable to censure , that is , as before we explained , if they be not guilty of some great sin , and persist therein with obstinacy ; we are taught even from New-England , that they proceed not to censure , but in case of known offence , and such offence as cannot be healed without censure ; and what Church among the very Brownists and Anabaptists proceeds by any other rule ?

Let us impartially reckon of scandal and censure with the Scriprure , either in the Old or New Testament ? and , I presume this matter is ended ; we must not proceed to so high a censure as Excommunication , upon stricter termes then the Scripture doth , nor take scandal , as deserving so high a censure in a stricter sense then the Scripture doth .

2. Then , to reckon any of our members among dogges and swine , before they have been duly admonished , if not excommunicated is rash judgement .

3. Our provoking the Gommunicants , when the fault is not known ( save privately ) to make publick exceptions against the lives or actions of any that deserve admission to the Sacrament , and not rather to put them upon their proper duty of private admonition and correption , seemeth to crosse our Saviours directions , ( Matth. 15. 5. ) in this case .

CHAP. XLI . We may not account the members of our Congregations to be without , until they are cast out .

THe second inference touching Censures is this , if wicked men be indeed consistent with visible Church-membership , then we may not reckon any member of our Congregations to be without , though wicked and scandalous , until he is made such by Church-censure , and cast out .

The reason of this connexion is evident ; for our Congregations are true Churches . And secondly , the members of true Churches are to be accounted to be within , and not without , until they are excommunicated or cast out , notwithstanding their scandal . The incestuous person is an invincible instance here ; 't is known that he was very scandalous , yet 't is plain he was still within , and accordingly liable to the Churches judgement , until cast out . Yea , 3. Without hesitancy , I assert , that there is no way , or means , or remedy , to be found in Scripture , or in the practice or judgement of any Church , of casting out scandalous persons from Church-communion , or interest , but the censure of excommunication .

But , these things have , I hope , been demonstrated before . I shall therefore here only adde , my wonder at those that allow our Congregations to be true Churches , and yet not only reckon of , but even deal with many , yea , most of the members of such Congregations as heathens , before any censure have passed from the Church upon them : an easie way , I confesse , to cut off the trouble of duty , in Admonition and Excommunication ; But , I fear , not so easie a way of satisfying conscience , or quitting our selves to our Master in the day of our account .

O that men would seriously consider what Word of God , or Church of Christ , will owne such practice at that great day , and yet is it not a general miscarriage ? the Lo●d awaken us to see , that there is no other way for scandalous members to become , Mat. 18. as heathens , but by not hearing the Church , which presupposeth admonition .

CHAP. XLII . We are bound to proceed against scandalous persons within our Congregations , by way of Censure .

LAstly , if wickednesse or scandal render not the members of our Congregations to be no Church-members , then are we not bound to proceed against the scandalous in our congregations by way of censure ? this is indeed the hardest task , but yet it is not a clear duty , and the great and likeliest remedy of reforming the scandalous , and preserving the rest from leaven and destruction ?

If persons be scandalous , and within , what can free them from Ecclesiastical censure ? or excuse us from judging them with it ? do not ye judge them that are within ? i. e. quatenus within , and consequently all that are within ? is not Christs discipline as extensive as his Church ? or is there any room in his house not under his keyes ? any Schollar in his School not under his Rod ? or any subject in his Kingdome not under his power ? where then is his glory ?

Yea , do not those forcible and plain commands , Tell thy brother of his fault , and if he hear thee not , tell the Church , and if he hear not the Church , let him be to thee as an heathen and a publican ; an heretick after the first and second admonition reject ; In the Name of the Lord Jesus , — deliver such an one unto Satan ; Put away from among your selves that wicked person , &c. do not these direct and pressing commands , convince , reprove , rebuke , exhort both Ministers and people , as with thunder and lightning ? doth not the rod of severer discipline in the ancient Churches , in more perillous times , lash our fearfulnesse , lazinesse , unbelief and neglects herein ?

The good Lord spare and pardon , yet shame us , and rowse us to our duty , that we may no longer conferre with that flesh and blood that cannot enter into the Kingdome of heaven ; tbat the Ministry may effectually quicken the people to a regular course of admonition ; and proceed with them to an high censure , upon just complaints of such as are found obstinate .

Certainly , this is the remedy appointed by Christ for a Reformation , and while this way is obstructed , either by us , or our people , it is no great wonder , if mens devices , though never so handsome , remain successeless . Here we may see with tears in our eyes , and pity and sorrow in our hearts , the blessed childe of Reformation stick , notwithstanding all our care , pains and diligence for strict admissions to the Sacraments , or the hot separations of others from our Churches .

Yet let me not be mistaken ; I know , we ought to proceed in censure according to rule , in fit season , not when it is like to do no good , in due measure ; not publikely when the fault is private in a right manner , with shew of love and prudence , and by a person that is likeliest to prevail if the Lord will . And lastly , we are not to proceed to excommunication , as before was noted , until obstinacy appear after admonition ; yet though it must be done fitly , it must be done ; though all the circumstances must be heeded , the substance may not be sleighted ; though there must be a right object , place , time , measure , manner , and person observed , as near as we can in doing the duty , yet it is still in it self a duty , and to be undertaken by us though it seem grievous .

'T is sad to observe how froward the spirits of most are unto a right execution of this great duty ; which I must have leave to note in a few particulars .

1. There are some , that hold themselves obliged to admonish Some will admonish the Communicants only . such only as are fellow-communicants with them at the Lords Table ; and this we have cause to bewail as a general errour , though a very great one . Are not the rest of the Congregation brethren and within , and Church-members as well as the Communicants ? do their prejudices and surmizes , against the proceedings about admission , which hinders their present communion , or their scandalous conversation , destroy their Church-relation , and cut off their brotherhood ? yea , this Ordinance of brotherly admonition , the very excommunicate have interest in ; account him not as an enemy , but admonish him as a brother .

2. Others there are , that though they do sometimes ( in a cold Some admonish but look not after the issue , Mat. 18. 15 and carelesse manner ) tell a brother of his fault ; yet they look not after the issue ; they go no further in the way of Christ then this one step ; whereas they are charged to expect repentance , or else to proceed with a further application , towards excommunication .

Here also we might sit down and weep ; this is the great Remora of Reformation on the peoples part ; and their general and deep guilt ; for my part , I cannot see any ground to hope , for any considerable suecesse of discipline , until this plain and weighty duty , be wisely , seriously , and resolvedly undertaken by our people , and chearfully and faithfully gone through withal . For , if that famous text , Mat. 18. 15 , 16. were but once suffered to write it selfe in its power upon our hearts , we should be fully satisfied , that all the work of Discipline and Church-Reformation doth not lie upon the Ministers hands .

3. Above all , those of the people must needs be blamed , that Some expect the Minister should do all , and separate for that which is their own fault . are either departed already , or are still threatning to separate from us , because many of our members are scandalous . Alas , that such would look throughout the Bible , and see that the scandal of the brethren is no just ground of separation . Besides , the true reason why our members are so scandalous , is their own neglect of this duty of Admonition , which ought to precede their excommunication .

Had such first observed their duty , according to the degrees of it enjoyned by Christ , and brought the businesse to the hearing of the Church , or but their Minister , and then such admonished-scandalous-obstinate persons had been cherished and indulged , and his good and regular endeavours discountenanc't ; there had been some cause , indeed , to complain , though not to depart ; but , alas , the world knows the matter is otherwise . Such persons , generally , first neglect their own duty of admonition , and then , unreasonably clamour against their Minister , for either not doing their duty for them . or for suffering that which he cannot help , and then labour to set all on fire , and run away .

I had now ended , but that , me thinks , I hear , the people murmure ; and some of my brethren in the Ministry object against what hath now been urged .

The people , I know , are apt to say , What , must we admonish Obj. all that are scandalous ? why , this is to bring the world about our ears . Besides , many are dogs and swine , and we must not cast Mat. 7. 6. our pearls before swine , nor give holy reproof unto dogs .

But such may be easily answered , though hardly satisfied . Let us do our duty , and though the heavens fall we shall catch no harme : who is he that shall harme you , if ye be followers of that which is good . How safe is that soul that commits it selfe in well-doing into the hands of a faithful Creator ! how happy is he , whom when the great Master cometh , he shall finde so doing , in the midst of a people so carelesse of this great duty !

Again , how do we know our brethren to be dogs and swine , before we have tried and found them such , by their evil entertainment of the pearle of admonition , and the holy thing of reproof ; but suppose the worse , thy labour of duty to Christ , and love to thy brother is not wholly lost ; for thou hast prepared him for a further Ordinance appointed by Christ , for his repentance , recovery and salvation , viz. the admonition of the Church and Excommunication .

That which some of my brethren are apt to say , me thinks is Obj. this , That the Censures so much pressed seems contrary to the general practice of the Ministers , who only suspend the scandalous from the Supper of the Lord and do not excommunicate any .

True , I choose rather to terme this censure , excommunication Answ. or a rejecting and casting out ; but for no other reason , but because , thus it seemeth more warrantable from Scripture . 2. Because the true meaning of the word [ Suspension ] is in controversie ; And 3. This term of [ suspension ] in this sense , seemeth offensive to some brethren . And I intend it in no other sense then Amesius doth , upon the head of Ecclesiastical discipline ; where lie purposely treats of excommunication , and calleth Suspension from the Supper , &c. Excommunicatio minor .

The truth is , that which I have so much pressed under the name of Excommunication , is no other thing then that which other brethren call suspension . And provided , that this suspension be intended , and regularly proceeded unto as a Church-censure , distinct from the suspension of the ignorant ; which is no censure ( and which we have debated before . ) Me thinks this might at least for the present suffice us . Considering .

1. That all do maintain without difference that uspension from the Supper , is a necessary and main part of the greater excommunication , grounded on all those Scriptures , that warrant that greater censure . 'T is therfore also called Excommunicatiominor ( as before ) as the first degree of the censure among the Jews , Niddai , was .

2. Many learned and reverend men affirm , that the greater excommunication it self , doth not debar men of any other publick Vid. Cottons way of N. E. p. 39 , 40 ▪ Ordinance , besides the Supper .

3. So far , we may proceed , as to cast persons out of communion in the Supper , and yet keep our selves and the person censured , safe from the Law of the Land ; and some think , no further . And if the word [ Excommunication ] should offend the Law , ( it being not Scripture-word ) may be forborn or changed .

4. But principally , though our Ministerial authority may be larger , yet our power can extend no fatther , as things now are ; for the Church or place of assembling , is a place of common Civil right ; so that though we should sentence a scandalous person , unfit for communion with us in all Ordinances ; yet he may come in to the common place of divine worship , and joyn with us in the Word and Prayer , and do body can hinder him , without doing him civil wrong , by entrenching on his property , and shutting his own door upon him .

I humbly present this , to be seriously conside●ed by two sorts Harding had said , that we would have all that will not receive to be driven out of the Church . O , Mr. Harding , you know this is neither the doctrine nor practice of our Churches . As Jewd . priv . Mass . Ant. 1. p. 59. of brethren . By such as suffer the Communicants to take the Bread and Wine from off the Table with their own hands ; suppose the Excommunicate should intrude , and take also , how would you help your selves ? especially if he do it in a decent manner , and without a legal disturbance . Secondly , I commend it to the consideration of those other brethren that do so vehemently press us ro excommunicate the scandalous from all Ordinances , and the very place of divine worship . I cannot then see how we can well avoid one of these two great inconveniences ; either to withhold the civil right of such persons from them ; or to put the whole Church out of the Synagogue , and to betake our selves most inconveniently to a private house .

But it may be said , how did the primitive Christians ? Obj.

They met together in houses of their own private right , and Answ. not in places of common interest as we do now ; and consequently had the power of their own doors . They had a Civil Key to shut out of the house , as well as an Ecclesiastical Key to shut out of the Church .

But it may be with great weight , and seriousnesse questioned , Obj. whether censures would be now seasonable , considering that when discipline is like to do no good , but run the Church upon the hazard of schism and sedition , i● may , and ought to be , forborn , as Augustine , and others affirm , and is not this our case ?

I dare not determine how far this is the case of some parishes , especiallie where the people are generally loose , and disaffected to their Minister .

Yet , I conceive , that most Congregations are made up of three sorts of people . 1. A middle , moderate and well tempered Answ. people , that usually joyne with their Minister , or differ from him conscientiously and modestly . 2. People upon two extreams , some too large in their principles , that set themselves to oppose every thing tending to Order and Reformation , under the notion of Novelty and Tyranny . Some again more too strict , that make it their businesse to censure every thing , that cometh not fully to the height of their own principles .

There is but little fear , that the first peaceable and moderate sort , will be offended at the censuring of the scandalous .

The second sort , indeed , may be offended by discipline ; and yet I hope , there are but few ( for examination of knowledge offendeth most ) and these few are not very apt to separation neither .

The last sort , they indeed are aptest to separate ; but the want ( and not the practice ) of discipline , is likeliest to offend them , and occasion or further their separation , as experience witnesseth .

And I cannot but note , for my own , and for my brethrens comfort , that whereas it is most speciously and vigorously objected by some , that our stirring about discipline , hath offended the people and made them to separate ; it may be yet observed , that but few , if any of those , that are enemies to discipline , are separated from us ; and generally , such as are already separated , or such as are likely yet to separate , are such as complain , that discipline is not stricter then it is , or then it should be .

Now as for these , I fear , they will be gone , when we have yielded all we can to hold them : O that tears could quench this distempered zeal of men , enflamed after measures of purity unattainable , or , if to be attained , inconsistent , with the truth of God , or the peace and unity of his Churches .

FINIS .