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
the very ground of the question is gone Indeed here is practice contrary to profession but not profession contrary to profession and practice contrary to profession may consist with profession for they professe to know God though in works they deny him If it be replied that a scandalous life is contrary to the faith professed and so the profession appears counterfeit I crave leave to ask once more whether faith here be taken objectivè or subjectivè if objectivè for the doctrine professed or the Will of God revealed to be beleeved then it may still be affirmed that the profession of the Scripture or an outward owning of the Will and Word of God is not inconsistent with a conversation contrary thereunto then why may not such whose practice is contrary either to their profession or to the Scripture which they yet professe be received by the Church if no other reason but this be assignable If it be said that a scandalous life is contrary to the faith in sensu formali vel subjectivo and that a wicked conversation declareth that the Professor doth not believe as he professeth and is to be rejected therefore as a counterfeit Once more I demand whether this faith professed be considered as saving or as common if as saving then Mr. Wood his cause is yeelded who is now opposing Reverend Master Baxter with this assertion that wicked men are not to be rejected formally because their wickednesse is a signe of unregeneracy but materially because it is contrary to the profession of the faith if as common or as other historical or dogmatical then though I grant that all those whose wickednesse is such as cannot consist with a real common or historical faith ought not to be admitted yet I deny the hypothesis that all wickednesse is such as is inconsistent with such a real common faith that common faith is in its kinde a true faith and that this true common faith is consistent with a wicked heart and life are two Propositions as little doubted by most Divines as much confirmed by sad experience and largely discoursed in the Treatise following Sunt in eo coetu viz. ecclesiae visibilis multi electi alii non Sancti sed tamen de verâ doctrinâ consentientes Phil. Melanct. part Sept. p. 33. Others may have leave to think that such scandalous persons ought not to be admitted into the Church because of the scandal that would come to Religion thereby and because that in this sense scandal is contrary to the profession of the faith the Church thus drawing a blot and disparagement upon her selfe as if she was ready to open her bosome to any vile unclean unreformed persons and truely I humbly conceive there is very much in this for if the Church ought to have a care that those already within cause not the wayes of God to be evil spoken of why ought she not to have the like care touching those she is about to let in or why should those be admitted into the community that now appear to be such as are presently to be cast out of communion but I presume this is not all For 3. From the premises it seemes at least probable to me that the Church is to have some kinde of respect unto the saving condition of the person she is about to admit into communion though I donbt not to assert with our brethren N. E. and Reverend Master Baxter that a sober and humble profession of faith and repentance with a desire of Baptisme is as much evidence of this saving condition as the Church is bound to expect without any farther positive proofs of conversion 4. Yet I humbly conceive that more then a bare outward profession is requisite to give real interest in the visible Church and the previledges thereof before God though no more is requisite to give visible interest before men and that there is sufficient ground for the trite distinction of right here Coram Deo ecclâ—sia for the Churches judgement of mens right must passe with her administrations upon visible or appearing signes by their outward profession but Gods upon real for the visible Church is really a Church with God as well as the invisible though the Church is bound to believe a profession that is made upon designe as the Jews at New Castle was yet God knows his wickednesse and count him a dogg eating the childrens bread out of the hand of Church deceived by his falsnesse but not erring because profession is her onely rule in the case If it be demanded what is more required besides profession to give real interest in the visible Church I Multi enim sunt non renaâ—i vel hypocritae consentientes tamen de doctrina ritibus extcrnis sen est coetus consentientium de doctrina habens multa membra mortua sen non regeneratos Maâ— 7. 21. Mat. 13. 24. par in Urs cat 343. have at large answered in the Treatise that in Adult persons about to be admitted a real actual and not fained consent but in persons borne in the Church and baptised in their Infancy and now at the adult estate a non-dissent a not dissenting from or a not rejecting of the truth and wayes of the Lord at least for all that are of the visible Church must be one of these ways either negatively or positively consentientes to true doctrine as Melancton before as wel as outward professors of it 4. Yet I must still hold my maine Proposition till I see more reason to let it go that unregenerate persons once received into the Church are notwithstanding their unregeneracy or their want of evidences of saving grace really or truely members of the visible Church till they cut themselves off by Heresie Schisme or the perfection of both Apostasie or at least are cast out by Church-censure what reasons what authorities from the Scriptures and the Church I shew for it and what absurdities I alledge against the contrary opinion must be left to your censure in the reading of the Treatise Onely that it may passe here a little the more freely I cannot but adde the remembrance of one or two late most eminent and full Testimonies Mr. Hooker of New England saith Survey of Church discipline p. 36. that externally those are within the Covenant and consequently the Church who expressing their repentance with their profession of the truth engage themselves to walk in the wayes of God and the truth of his worship though they have not for the present that sound work of faith in their hearts and may be never shall have it wrought by Gods Spirit in them Master Norton also a Minister of N. E. to this very question whether truth Against Apol. p. 3. of grace be required to visible Church-membership answereth one may be admitted into the Church-communion of the external or visible Church that is not endowed with the real inward holinesse of regeneration and justifying faith in Christ or that
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 sinneâ— in a carnal estâ—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 viâ—â—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 conclusiâ—n there-from viz. then the visible Church may be considered Posita forma in materia cengrua necessario fit compositum Arist formam vâ—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 câ—mpâ—sitâ— it presupposeth the matter informed by it yea it is said not onely to perfect but even to give the very being to
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 â—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
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
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
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
give assent 3. they give assent to the Covenant of Grace 4. They are perswaded in a general maÌ„ner 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 consideâ—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
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
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
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