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
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
upon a strict examination shall not give signes of true faith and inward holinesse which may convince the conscience touching the sincerity of their faith c. Master Cobbet also of N. E. more plainly saith that albeit a mans own personal faith uniteth to Christ in respect Hisbook of Infant baptism p. 57. of saving and invisible union yet the profession of faith before a visible Church uniteth to Christ as Head of the visible Church whether the party be sincere or not and those that are so admitted being unregenerate or destitute of saving grace continue so to be viz. members of the visible Church notwitstanding until they justly deprive Cottons holines of Church-members p. 1. themselves of the priviledge of that fellowship as Mr. Cotton affirmeth I know not why I may not here adde those penitent words of our most Reverend and Learned Master Baxter This saith he is the other cause of the Schismatical Disputations p. 38 39. inclination of some godly people viz. the great mistake of too many in confining all the fruits of Christs dead and the mercies and graces of God to the Elect and so not considering the difference that ever was and will be between the visible Church of Professors and the invisible Church of true beleevers Now if there be indeed a difference the visible Church of Professors is larger then the invisible Church of true beleevers and consequently there are some in the visible that are not in the invisible i. e. the unregenerate to whom those fruits of Christ death and the mercies and grace of God belong that are not to be confined to the Elect. 5. Therefore it follows that to be truely regenerate is onely a necessary duty of Church-members but Though we acknowledge such onâ—ly to be sincere Christians who serve God with upright hearts yet those are not to be denied to be Christians who make so much as a general profession of Christ Mr. Ho. Catech. p. 75. Holinesse of members p. 1. not a condition of their membership I meane visible that is all Church-members ought to be inwardly holy but yet men may be and doubtlesse thousands are truely members of the visible Church that are destitute of such holinesse this is so happily and fully expressed by Mr. Cotton that I shall make bold to give you my full sense of it in his most clear and excellent words Christians saith he truely regenerete are the members of the invisible Church it is the duty of the members of the visible Church to be truely regenerate such are members of the visible that are destitute of spiritual grace plainly intending that to be regenerate is the condition without which men cannot be members of the Church in invisible 2. To be regenerate is the duty of all the members of the visible Church also 3. But to be regenerate is onely the duty and not the condition of visible Church-members for they may be such without it And truely those that do affirme these two Propositions 1. That we ought to expect a profession of saving faith in all we admit 2. That the visible Church hath some hypocrites that are its members must needs allow the distinction viz. that saving grace is the duty because themselves require the profession of it but not the necessary condition of visible membership seeing they also acknowledge that persons may be members thereof without it 6. Further I affirme that no person being once Holiness of the Churches of N. E. p. 89 admitted is to be ejected or cast out for any thing but scandal for we saith Master Cotton proceed not to censure but in case of known offence and such offence as cannot be healed without censure Yea scandal qua tale or as it is offence to others and not as it is a signe of unregeneracy therefore Ametius saith proprium adequatum objectum de consc p. 252 hujus censurae est scandalum viz. fratris from Matth. 18. 15. Si peccaverit in te frater 't is the sinne that offends not unregeneracy 't is the offence that is admonish'd for and not unregeneracy satisfaction is required for the offence and not for unregeneracy the offence indulg'd is the leaven that would spread and sowre the lump of the Church and lastly 't is the offence that is onely to be known and proved and not the want of grace or unregeneracy for as Reverend Master Baxter 'T is a matter of such exceeding difficulty Disp 3. 340 341 to conclude another to be certainly gracelesse that it is not one of the multitudes nay 't is but few of the commonly scandalous grosse sinners that we should be able to prove it by Yet 1. We must censure all the scandalous if scandal be the adequate object of censure 2. We must censure for none but known and proved scandal for the other is not properly or legally scandal Known offence as Master Cotton before 3. Therefore we are not to censure for unregeneracy which we can prove or know by but very few of the scandalous and grossest sinners as Master Baxter notes for how unreasonable is it to punish men with so great and certain a penalty for an uncertain and presumed crime or as the same Reverend man hath it be so heavily Disp p. 34 35 punish'd before they be judg'd and heard I shall put an end to this in those apt and full words of Reverend Master Hooker of N. E. If any saith he Survey p. 42. after they be received shall be found not to be added of God because they be not regenerated yet we are not to cast them out for non-regeneration even known 7. But with your favour I must now needs note that all that hath been said hath not punctually expressed our own case our common concernment in England who generally come into the Church in our Infancy and are not admitted thereinto upon our personal profession at yeares of discretion as Heathens are to be and of which most of our controversies about the way of admission now are For my part I humbly conceive there are but two maine questions about Church-membership that need much trouble us 1. Whether the Infants of Church-members are borne in the Church and to be baptized 2. What is that which unchurcheth them afterterwards It cannot but be heartily wish'd that any heat that is or may be spent about the conditions of admitting Heathens into the Church might be saved till a practical occasion requires it viz. till such a Heathen shall sue for baptisme whose profession or right is truely disputable I must freely professe I cannot like that way of reasoning The parent if he were not baptized should not be baptized himself therefore his childe should not be baptized for in all cases that will keep out that cannot cast out whether Civil Military or Ecclesiastical Positive consent is required upon admission but a negative a non-rejecting the Gospel is sufficient to retaine in the Church distraction of
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 aâ—â—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
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
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
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 â—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 ecclesiâ— 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
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 stâ—ictly and properly that collection taken actively or unitâ—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
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
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 essenâ—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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—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
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 â—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
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
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 dâ—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 allegâ—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
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 cos circumcisionis symbolo insignitos suisse tra dit quo filii Deâ— haberâ—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
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
Sacramentorum saith he ab institutione authoritate Domini dependent quare non refert ad hoc ut integrum Sacramentum accipiamus quid crâ—damus interest quidam ad salutis viam quid credat videlicet qui Sacramentum accipit sed ad Sacramenti quaestionem nihil intâ—râ—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 lâ—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 chanâ—e it into they that receive the Sacrament cannot avoid sin or the want whereof maketh the Ministry oâ— the people guilty The one may be termed necâ—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
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-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
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 Sacramâ—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 diâ—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
to ratifie what had been promised by the susseptors on their behalf at their infant-baptisme we do not finde that children borne in the Church and baptized in infancy were after baptisme stiled catechumeni or confirmed when they came to yeares of discretion to answer for themselves much lesse in that great and solemne way wherein we are now desirous to do it Onely this we finde that generally such as were baptised were confirmed immediately after their baptisme in which confirmation the party was presumed to receive the holy Ghost by prayer and imposition of the hands of the Bishop all which is most easie to evidence The Bishop onely might lay on hands in this work they thought because none but the Apostles did Igitur hoc erat in Apostolis singulare unde praecipuos non alios videmus hoc facere Chrysost in Art 8. 14. who therefore came down to Samaria on purpose to confirme Philips converts Acts 8 14 15 16. they presumed the receiving the holy Ghost thereupon Impositionis manuum per quam creditur spiritus sanctus acâ—â—pi posse I conceive because so did those upon whom the Apostles laid their hands this they did immediately after baptisme too or as soon as they could conveniently it may be in allusion to the instance of our Saviour upon whom as soon as he came out of the water the text notes the holy Ghost descended Mat. 3. Exindè egressi de lavacro perungimur benedicta unctione c. Teâ—t lib. de baptismo Ita vocat Augustinus Sanctum dicit Chrismatis Sacramentum ut baptismus quia ipsi erat annexum Riveâ—us Ceremoniam confirmandi veteri ecclesiae per plura secula fuisse ceremonialem ritum baptismi non peâ—uliare per se Sacramentum Amesius Tam certum est unum idemquo Sacramentum fuisse reputatum ut effecti Baptismi Chrys matis promiscuè describuntur Chamier panstrat de Sacrament c. 11. s 3. l. 4. as also to those a Apostolical Intergatory's Act. 19. 2 3 4 5 6 to which they soone added the unction in allusion as Tertullian notes to the oile wherewith the Priesthood in the old discipline were wont to be anointed Wherefore methinks Rivet and Ames and Chamier had great reason to judge as they did viz. that the laying on of hands in the ancient Churches was not an Ordinance much lesse a Sacrament distinct from Baptisme but a thing annex'd unto it especially for that nothing of so great a moment as Baptisme is might be done in the Church whether by such as had power to do it or such as had none without the consent and hand of the Bishop for the ratifying of baptisme in case it was dispensed by such as had no power and otherwise for the unity of the Church the honour of its Government and the giving as before the Holy Ghost as History notes Now if I do understand my authour he will hardly allow of any thing in these primitive practices save the ceremony of imposition of hands it self 1. For the laying on of hands now in order to the giving of the Holy Ghost in the first extraordinary way according to the manner of Apostles of Christ in Scripture our Authour hath given his sense of it in these words This expression saith he of giving and receiving the holy Ghost was still continued and made use of because the Apostles by imposition of hands did conferre the Holy Ghost which though none after their time did or could do c. 2. And for the practice of the Churches afterwards confirming even Infants immediately after Baptisme confirming the Adult without exacting any new confessions in order thereunto restraining the work of confirmation onely to the Bishops or making confirmation onely a Ceremonial right of Baptisme as Ames affirmes the Churches of old did for many ages together indeed I know not which part here mentioned either our Authour or any other late Patron of this excellent Ordinance of confirmation would adhere unto or not reject 3. Lastly let us briefly consider confirmation as used or rather desired by the Churches of Christ of later yeares and we may yet more easily perceive both its great unlikenesse to that of old and its great aptnesse and likelinesse to prove if fixed upon its right basis and intended to its just ends a most excellent and profitable right of the Churches of Christ in the later ages Confirmation in this moderne sense pardon the expression Waldenses Calvina Chemnitins Bullinger Pareus Three special ends of confirmation seems to be desired for three most special ends and uses all which may seeme to be carried in the very word it selfe namely that the baptisme the graces and lastly the proxime right of the party in the Eucharist might hereby be confirmed and is principally intended for such as being baptized in their infancy not excluding others and being grown to years of discretion in the Church are competentes or desire to be partakers 1. To confirm baptisme with the Church in the Eucharist or any other high priviledge hitherto denied them 1. First such are therefore now to be called to confirme openly and in their own persons that which their susseptors engaged for them at their first infant-baptisme according to our own Lyturgy noted by our Authour Confirmation saith it ought to be observed because when children come to riper age and shall learne what and how great things their undertakers did in their name promise in baptisme they themselves ipsi proprio ore proprio concensu publice eadem agnoscant Vel rata habeant a Erasmus phraze is confirment they themselves should openly and with their own mouth and consent acknowledge and confirme the same upon this now I conceive confirmation may be rightly said to confirme baptimse this act of confirmation is properly the parties own act 2. Secondly another great end and use of confirmation to 2. To confirm grace such is that by meanes of this solemne profession together with the publick earnest prayers of the Church the graces of the peâ—son may be strengthened and confirmed or that he Fieret publica precatio pro illis pueris ut Deut Confirmare dignaretur may receive the grace of confirmation let there saith Clemnitius be publick prayer made for the children that are confirm'd that God by his holy spirit would vouchsafe to guide preserve and confirme them in this profession therefore the Waldenses appoint confirmation to be done in stabilitatem confirmationem fidei Now this is Gods act properly as the first was the parties own 3. The third and last great use of this Ordinance is to declare To confirm right in the Supper and confirme the parties proxime and immediate right in the Lords Supper c. which the party had before indeed by inward qualifications or at least appeared so to have by a good profession this now is more properly the Churches act and that which me thinks is a great deale more intended by those that strive