A DISCOURSE OF THE Visible Church In a large Debate of this famous Question viz. Whether the visible Church may be considered to be truely a Church of Christ without respect to saving grace Affirm Whereunto is added a brief discussion of these three Questions viz. 1. What doth constitute visible Church-membership 2. What doth distinguish it or render it visible 3. What doth destroy it or render it Null Together with a large application of the whole by way of Inference to our Churches Sacraments and Censures Also an Appendix touching Confirmation occasioned by the Reverend Mr. Hanmore his pious and learned Exercitation of Confirmation By FRANCIS FULWOOD Minister of the Gospel at West-Alvington in DEVON I said I will also answer my part I also will shew mine opinion Job 32. 17. For many be called but few chosen Mat. 20. 16. and 22. 14. Rejicimus Catharos Navatianos Pelagianos Anabaptistas qui peccatoribus nullum ne in visibli quidem ecclesia locum relinquunt Alst comp Theol. part 5. loc 8. Christians truely regenerate 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 saving grace Mr. Cotton of N. E. holinesse of Church members pag. 1. LONDON Printed by Tho. Ratcliffe for Abel Roper at the Sun in Fleetstreet over against St. Dunstans Church 1658. To the HIGHLY RENOWNED EDWARD CRESSET Esquire Master of that most famous Hospital called the CHARTER-HOVSE and one of the Honourable Trustees for maintenance of MINISTERS FRANCIS FULWOOD Formerly a Plant in that Excellent NURSERY Being earnestly pressed thereunto by many Obligations of duty and gratitude Doth with all Humility and due respectfulnesse DEVOTE and DEDICATE this Polemical DISCOURSE of the CHURCH c. TO THE READER OUR Reverend brother Mr. Francis Fulwood having taken great pains upon this question viz. whether the visible Church may be considered to be truely a Church of Christ without respect to saving grace which we conceive to be a subject both weighty and seasonable We the Ministers of that part of the second division of the County of Devon who are appointed to meet at Kings-bridge do earnestly desire him to make these his worthy labours publick we being fully perswaded that they will prove very useful and acceptable to the Churches of God in this Nation now so much troubled with this great Controversie Kingsbridge in Devon Jan. 5. 1657. Signed by Robert Cary Moderator John Buckley Scribe In the Name and by the Appointment of the Rest TO THE REVEREND MY FATHERS and BRETHREN The Associated Ministers in the County of DEVON Reverend and Worthy Sirs YOu well know that the Reformed Churches have ever since they deserved that name been militant on both hands with the Papist on the one and with the Brownist Anabaptist c. on the other Against whom their first and maine scope was indeed to defend themselves to be the Churches of Christ yet in pursuit of Argument 't is very evident they were still driven to contend for the very being and nature of the Church Rejicimus catharos novatianos Pelagianos Anabaptistas qui peccatoribus nullum ne invisibili quidem ecclesia locum Relinqunt Alst Comp. Theae par 5. loc 1â— in general chiefly as invisible against the Papist and as visible against the Brownist c. The Brownist I humbly conceive assaulted the Reformed Churches with these two Positions 1. That a Church wherein there is a mixture of wicked persons at least tolerated cannot be a true Church 2. That none but the Elect or the truely godly are members of the visible Church 'T is confest this leaven was laid in the Church long agon Andiani pâ—opter hominum vitia coetum Orthodoxae ecclesiae deseruit quod donatistarum erroris postoa suit seminarium Dan. in Aug. de Her p. 976 even in the time of Cyprian as Augustine observeth and afterward kneaded in the lump by Donatus and its sournesse diffused very farre by the heat of his followers yet it was timely and effectually purged out by the learned and elaborate industry and wonderful success of Augustine But this ulcer broke sadly out again upon the Reformation and notwithstanding as to hic and nunc to time and place The Church hath been hitherto competently healed of it through the zealous instant and effectual endeavours of many of her champions yet grievous experience hath still found that at other times or in other places the botch hath risen and broke afresh with a more noisome stench and a more spreading and infecting nature then ever it had done before how evident and notorious is this in our calamitous Churches in England at this day how doth this disease range and its corruption spread over us having gotten its throne in the very heart of the people Wherefore I having also been formerly called forth both to a vocal and Scriptural defence of our Churches against A Sermon and dispute had at Wiviliscome in Somerset and Printed 1654 the first of these errours and there being some special occasion arising from some late scruples among my neighbouring brethren inviting me to deal with this latter of them this also being looked upon not by my self alone but by divers godly and Learned Divines to be the very core and root of most of our Controversies both about our Churches Sacraments and Censures I desire that this may be accepted to you my Reverend Brethren as all the publick Apology I thought fit to set before this my great and bold yet humble undertaking However I shall crave your patience a little longer while I shall labour to prevent mistake and unjust prejudices against the Treatise by setting down my minde as clearly as I can in a few following particulars 1. And first I am fully perswaded that such as have for their scandal of the brethren been justly excommunicated by the Church ought not to be received into communion again without the evidence of such repentance as is in the judgement of rational charity saving for the end of the censure is that the flesh of the offender may be destroyed and the spirit saved and in reason the means should remain applied till the cure be in likelihood done 2. Againe I fully consent with that Reverend man Master James Wood that such as have notorious marks of impenitency or unregeneracy upon them ought not while such notwithstanding the profession to be admitted or received into the communion of the Church at first though I dare not determine what is the true and next reason of their repulsion Mr. Wood saith the reason is not because they appear unregenerate but because a scandalous life is contrary to the very outward profession of the faith But may I have leave to demand how contrary certainly not so contrary to it but that it is consistent with it otherwise a scandalous Professour of the faith would be a contradiction and
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-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-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
in Ordinances so Mr. Hudson the visible Church saith he is a company of people called or separated by God from Idols to the true Religion and yeelding professed subjection to that call and more plainly Wollebius the visible Church is a company of persons commonly called as well Elect as reprobate But no Authour that I have yet met withal did ever define the Church without specifying and expressing this society or community one way or other Apollonius begins his definition with societas the Leiden Professors with coetus So Wallebius Trelcatius Ames and Augustine with unitas of English men Bradshaw saith the Churches of Christ are holy assemblies Dayrel saith a particular visible Church is a company c. so Hudson the visible Church is a company c. And Arnobius upon the 19 Arti a Congregation of faithful people Therefore it is likely that the unity or society of the Church deserveth the first and the highest place in the definition thereof Lastly therefore I shall conclude my selfe in those expresse Fideles non constituunt ecclesiam particularem quamvis simul plures in codem loco conveniant aut vivant nisi speciali vinculo inter se conjugantur Med. p. 169. Vinculum hoc est foedus c. Ibid. words of Amesius that neither the faithful or many faithful or many faithful meeting together or living in one place do thereby constitute a particular Church without they be further joyned together by some special bond among themselvs and I shall not fear to adde with him that this bond is a Covenant and that this covenant ought to be such as he there defineth it viz. that whereby the faithful oblige themselves particularly to performe all those duties both towards God and mutually towards each other which respect the Condition and Edification of the Church Yet give me leave to explain my self in a few particulars touching this bond or Covenant and I shall hasten to the conclusion of this last particular 1. I grant this bond or covenant may be lawfully expressed at the first constitution of a particular Church because it rationally agreeth with the nature of such a society 2. I further grant that the expresse bond being a prudential thing may be so much the neerer to necessity by how much the more prudence dictates it to be of use and discovers more evident occasion thereof accidentally occurring at the constitution of such a Church 3. Yet I must interpose against the necessity thereof in its own nature because we finde not any such command in Scripture nor any such practice in the primitive Churches 4. Neither may the want much lesse the absence thereof by any means be hence interpreted to the questioning of the truth of such Churches as have the Word and Sacraments purely or but truly administred and constantly attended upon for who can deny but that these are infallible marks yea essential notes of a true Church besides it is apparent even thereby that there is an implicit bond or covenant wherein to such a people are not onely taken with God but mutuo inter se mutually with one another seeing as the prophet queries how can two walk together unlesse they be agreed which two of the most eminent Dr. Ames and Mr. Hooker as well as moderate Congregational men have under their hands acknowledged to be all that 's necessary to the truth of a visible Church in this respect 5. Therefore we must with them conclude that the form consisteth not in a Covenant as expressed for then where that was wanting the Church could not exist but as a Covenant or mutual bond so far as it is necessarily supposed in the nature of such a society or community 6. Although I have before granted that either an expresse or implicite covenanting to performe the duties of Church members is a necessary duty binding all that are admitted into such a relation Yet I must still deny it to be of such absolute necessity as that the non-real and actual intention in a particular person so to covenant and oblige himselfe should exclude the reality of his visible Church-membership provided his desire to be admitted be real and sincere The reality of his desire of admission is essential to his very admission but the reality of his actual purpose to performe all the duties to which he is obliged by his admission is onely essential to his safe admission the first is necessary for his being the last for his well-being in this state of the Church membership Indeed he is passively bound by the command of God as also by his relation to this society of the Church both actively Persons may be passively bound when they do not actively binde themselves and actually to oblige himself unto the said duties yet if by reason of the Churches carelesnesse he is not put upon it or by reason of his ignorance of this his duty or his unwillingnesse to engage at present so farre in it he shall not thus oblige himself he is not thereby presently disobliged from his duty by the nullity of this his Relation or visible Church membership 7. This actual obliging himself in truth to performe all the duties There is a necessary duty a necessary condition of a church-Church-member is therefore a necessary duty accompanying his admission but no necessary condition thereof or without which he cannot be admitted And this I would conceive to be the meaning of Ames his words before noted viz. the bond without which the faithful do not constitute a particular Church is a Covenant vel expressum vel implicitum which implicitum I humbly conceive must necessarily An implicit Covenant opposed to an expresse and an actual covenanting An actual conanting is either vocal or mental We covenant consequentially or vertually what neither expressely nor actually be opposed both to expressum and to actuale and his meaning is or should be that neither an expresse that is a vocal nor yet an actual whether vocal or mental Covenant is a condition so necessary as without which the faithful cannot constitute a Church but a conjunction so far foederata as his phrase is as is necessary to communion which doth implicitely i. e. consequentially though not expressely and vertually though not actually also bind the faithful i. e. all the members of the Church particulatim to the performance of all those duties which the nature of so holy a society calls them unto For I readily grant that though particular persons do not actually either in their words or thoughts oblige themselves so largely yet by their very desire of admission into the Church if admitted they do by consequence and vertue thereof oblige themselves unto all those duties that the state into which they desire to be and are accordingly admitted doth necessarily and naturally We binde our selves vertually to more when we yeeld to be admitted sometimes then we that are admitted think of or intend put them upon so
the people not to suffer him to do his duty in administring to them or not to attend upon their own duty in communicating to say that a Minister is bound by Christs command to administer to all Church members and againe that he is bound in the Name of Christ to warne some not to receive is to make the will of Christ contrary to it self and to say that a Minister is bound to warne the wicked from the Sacrament and yet to say that the will of Christ is that all are absolutely bound to receive is to contradict our selves by the first we confesse that the will of Christ is that wicked men ought not to receive which is formally denied in the latter Neither is this gathered onely from the practice for it is indeed the expresse judgement of most eminent men in the Church almost 2. Churches judgement in all ages Irenaeus is expresse for it in his time who seemes to speak the unquestioned sense of the whole Church then for whom he maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 2. this Apology with us saith he this nourishment is called the Eucharist of which it is lawful for none to partake but such as beleeve our doctrine such as are wash'd to remission of sinnes or baptized and such as live so as Christ hath commanded This place of Irenaeus gives cause of doubting to a learned man Ludov. Molinae Paraen p. 315. Whether it ought to be understood of Christians not admitted by confoederal discipline to partake of the Supper or whether they belong to that command of Paul 1 Cor. 11. whereby it is not lawful for an unworthy man or a man wanting faith to receive but tells us he could easily beleeve the latter adding that 't is granted to be spoken of such as are baptized and therefore Church-members who live not according to the doctrine of Christ and that is as much as I contend for that some baptized members of the Church ought not to partake of the Eucharist in the judgement of the Church in Irenaeus his time We have seen before what the judgement of the Church was in Chrysostomes time also and for the opinion of later fathers and Schoolmen 't is sufficiently known to be on our side as also of most of the Reformed Divines and Churches The Church of Bohemia in her confession saith that if any approach Reformed Churches of Bohemia this Table without such a man should greatly profane and reproach this Sacrament yea and the whole institution thereof appointed by Christ In like manner the Church of Scotland confesseth that the Scotland Supper of the Lord appertaines onely to such as be of the household of faith and can try and examine themselves to these accord the Churches of Auspurgh Saxony France Belgia and most eminently our own Church as appeared before from the Auspurgh Saxony France Belgia and England Common prayer and Directory to which our confession of faith lately framed may be seasonably added The Confession of faith saith that all ignorant and ungodly persons cannot without great sin against Christ whiles they remaine such partake of these holy mysteries Many eminent Divines joyn issue hecein Trelcatius Trelcatius teacheth page 185. that Materia seu subjectum participans sunt ij omnes qui per baptismum ecclesiae membra facti jam adulti sanam doctrinam profitentur Sanctae vitae testimonium habent to which he addes that hereby are excluded 1. Mortui 2. Aegroti moriturii 3. Pueri ac Infantes 4. Qui propter Haeresius dissolutam vitam excommunicati sunt legitime Bucanus loc com 48. qu. 8. to this question quibus est Bucanus Instituta coena Domini Answers non omnibus promiscuè Vrsine Cat. quae 8. to the same question answer tantum pii Ursin debent accedere Bishop Vsher is as plaine in answer to the like question viz. who are to be partakers of the Lord Supper saith he such Usher as are of yeares and of sound judgement to discerne the Lords body I might adde Ames Diodate Calvine Zanchy Perkins and infinite more but let me break off the trouble with these few sufficing for all SECT III. Objections hereunto Answered THis point is run upon by two sorts of Adversaries 1. By some too strict 2. By others too large 1. Some have ventured to say that Church-members or rather to use their own terme disciples as such have an immediate right in this Sacrament but none are disciples save persons so and so qualified These I do not purposely deal with here for the present they may be contented with a very short answer that both their Propositions are false or at least fallacious 1. That none are disciples but persons qualified with knowledge holinesse c. which they must needs grant to be false if they will avoid Anabaptisme seeing according to the principalls of Infant-Baptism all that are lawfully baptized are disciples Matth. 28. 19. and again that all that are lawfully baptized are not so and so qualified as in the case of Infants who are baptized and lawfully so 2. That all that are disciples are to receive the Supper this holds not 1. Till what I have urged for wicked mens Church-membership be refuted 2. Till Infants discipleship be denied 3. Or till both Infants and wicked Church-members yea and suspended yea excommunicate Church members are proved to have an immediate and present right to the Lords Supper seeing all such may be church-Church-members and disciples But let us rather weigh what is urged by the other larger party against this barr upon some church-Church-members to keep them from receiving the Supper 'T is scornfully urged more then solidly that then church-Church-members Obj. 1 by their wickednesse have it seems a writ of ease from their duty If wicked church-Church-members are forbidden the Sacrament Just as excommunicate persons have a writ of Ease from all other Answ 1 Ordinances as well as this 2. This gives a faire occasion to note the ground of that cloudy not to say contradictory way of some mens expressing themselves upon this point sometimes they say all Church-members are obliged to receive the Supper at other times when this pincheth that some Church-members viz. children c. are not obliged and ought not to be admitted Now both these are true and both are false as they may be understood All Church-members as such are under an obligation to receive and yet some Church-members are under an obligation to abstain and yet here is no contradiction in Gods Commands though there may be and I fear is in mens application of them in this case 3. And what is the ground hereof but want of care or skill to distinguish of Gods Commands and the force and obligation thereof Which if a little heeded may serve both to extricate these difficulties and solve the present objection 1. The command obliging to receive the Sacrament is to The Command to receive is mediate to some immediate
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
warrant the casting the excommunicate out by degrees and prudence encouraged by general Scriptures doth doubtlesse prescribe and urge this as well as that yea and with better advantage Whereupon though not so early may I not say as wisely the Church afterwards took up this course of mercy and gentlenesse patience and forbearance in ejecting and indeed abated of the former rigour severity and zeal in readmitting by such slow degrees and who doubts but that the Gospel being so rich in mercy and forbearance and the Ministry standing in his stead who hath all fulnesse of grace and every Ordinance being a mean of salvation our liberty is broader and our errour lesse in the wayes of indulgency and clemency then of judgement and punishment the rule of mercy exceeded is but an errour of charity whereas excesse in justice proceeds into injury and cruelty But however that be concluded this sufficeth my present purpose if such suspention be not lawful then excommunication in whole is necessary for the rejecting a scandalous person from Church-priviledges and if it be lawful yet excommunication is still necessary hereunto seeing such suspension is nothing save onely as it is a part and beginning of excommunication and hath no warrant but in those Scriptures where excommunication is founded and is indeed excommunication and every person rejected regularly from the Supper stands excommunicate though but in part Hence will easily flow some seasonable intimations which I crave leave to note only 1. It hence then follows that we in our Churches may not reject any of our brethren from any part of our Church-communion for their conversation-sake if they be not liable to censure that is as before we explained if they be not guilty of some great sin and persist therein with obstinacy we are taught even from New-England that they proceed not to censure but in case of known offence and such offence as cannot be healed without censure and what Church among the very Brownists and Anabaptists proceeds by any other rule Let us impartially reckon of scandal and censure with the Scriprure either in the Old or New Testament and I presume this matter is ended we must not proceed to so high a censure as Excommunication upon stricter termes then the Scripture doth nor take scandal as deserving so high a censure in a stricter sense then the Scripture doth 2. Then to reckon any of our members among dogges and swine before they have been duly admonished if not excommunicated is rash judgement 3. Our provoking the Gommunicants when the fault is not known save privately to make publick exceptions against the lives or actions of any that deserve admission to the Sacrament and not rather to put them upon their proper duty of private admonition and correption seemeth to crosse our Saviours directions Matth. 15. 5. in this case CHAP. XLI We may not account the members of our Congregations to be without until they are cast out THe second inference touching Censures is this if wicked men be indeed consistent with visible Church-membership then we may not reckon any member of our Congregations to be without though wicked and scandalous until he is made such by Church-censure and cast out The reason of this connexion is evident for our Congregations are true Churches And secondly the members of true Churches are to be accounted to be within and not without until they are excommunicated or cast out notwithstanding their scandal The incestuous person is an invincible instance here 't is known that he was very scandalous yer 't is plain he was still within and accordingly liable to the Churches judgement until cast out Yea 3. Without hesitancy I assert that there is no way or means or remedy to be found in Scripture or in the practice or judgement of any Church of casting out scandalous persons from Church-communion or interest but the censure of excommunication But these things have I hope been demonstrated before I shall therefore here only adde my wonder at those that allow our Congregations to be true Churches and yet not only reckon of but even deal with many yea most of the members of such Congregations as heathens before any censure have passed from the Church upon them an easie way I confesse to cut off the trouble of duty in Admonition and Excommunication But I fear not so easie a way of satisfying conscience or quitting our selves to our Master in the day of our account O that men would seriously consider what Word of God or Church of Christ will owne such practice at that great day and yet is it not a general miscarriage the Loâ—d awaken us to see that there is no other way for scandalous members to become Mat. 18. as heathens but by not hearing the Church which presupposeth admonition CHAP. XLII We are bound to proceed against scandalous persons within our Congregations by way of Censure LAstly if wickednesse or scandal render not the members of our Congregations to be no Church-members then are we not bound to proceed against the scandalous in our congregations by way of censure this is indeed the hardest task but yet it is not a clear duty and the great and likeliest remedy of reforming the scandalous and preserving the rest from leaven and destruction If persons be scandalous and within what can free them from Ecclesiastical censure or excuse us from judging them with it do not ye judge them that are within i. e. quatenus within and consequently all that are within is not Christs discipline as extensive as his Church or is there any room in his house not under his keyes any Schollar in his School not under his Rod or any subject in his Kingdome not under his power where then is his glory Yea do not those forcible and plain commands Tell thy brother of his fault and if he hear thee not tell the Church and if he hear not the Church let him be to thee as an heathen and a publican an heretick after the first and second admonition reject In the Name of the Lord Jesus deliver such an one unto Satan Put away from among your selves that wicked person c. do not these direct and pressing commands convince reprove rebuke exhort both Ministers and people as with thunder and lightning doth not the rod of severer discipline in the ancient Churches in more perillous times lash our fearfulnesse lazinesse unbelief and neglects herein The good Lord spare and pardon yet shame us and rowse us to our duty that we may no longer conferre with that flesh and blood that cannot enter into the Kingdome of heaven tbat the Ministry may effectually quicken the people to a regular course of admonition and proceed with them to an high censure upon just complaints of such as are found obstinate Certainly this is the remedy appointed by Christ for a Reformation and while this way is obstructed either by us or our people it is no great wonder if mens devices though never so
notwithstanding ignorance or wickednesse of heart and life doth proceed into and continue men members of the visible Church even in the adult estate 135 136 c. I Idolatry how consistent with a true Church 202 Jewes Abrahams seed and yet the Devils children 1. How 142 143 144 The Jewe outwardly what 144 145 Individuum and integrum the Church is both 4 5 1 John 2. 19. Examined 148 to 151 The ignorant how to be discovered 364 No one means absolutely necessary 36 Ignorance not inconsistent with Church-membership proved 184 185. Objections answered 185 c. Infants what constitutes their Church-membership 173 Infants borne members not de jure onely but de facto and sealed such by baptisme 175 Infants perfectly members though not perfect members proved p. 175 176 Infants may be known to be members 182 Infants right in the Church seated in themselves and not in their parents explained and proved p. 185 186 187 K Knowledge not necessary to membership 184 185 186 Knowledge dark and generall is sufficient for such consent as is necessary to keep adult persons in Covenant 188 189 L The largest acceptation not alwayes the lesse proper 111 M Matter of the visible Church both in its parts and subject may be considered without respect to saving grace 60 c. Meanes necessary to the attaining the end is allowed by the text which commands the end 277 No one Meanes of discovering the ignorant absolutely necessary 278 The matter of the visible Church as Professors of the faith not properly the grace but the doctrine 61 The Church is denominated visible and invisible from its Members p. 5 6 The Moral Law is to be applied to Gospel worship by two Rules 230 231. N Niddui whether persons under it might come into to the Temple or Synagogue 195 The one onely true Note of the true Church is the truth of the Word to which truth of Sacraments is inseparably annezed 76 O Outward calling hath inward effects the reason why said to be outward 85 The Jew outwardly what 144 The onely considerable Objection artificially framed against my maine conclusion largely answered 105 c. Objections against particular arguments See the Arguments Objections from Scripture are subjoyned to Scripture Arguments So are Objections from humane Testimony P A Particular Church without any savingly beleeving in it is at least ens reale potentia and for ought we know actum 26 27 Excommunicate persons members more then potentia 192 Ecclesiastical power wherein it consists 't is separable from a true Church 77 Power of the Church to deny the Sament to the ignorant not founded on reason prudence mutual confederation or on Matth. 7. 6. or 1 Cor. 5. but in our ministerial authority given us for edification largely proved 272 to 277 The great prohibition of unworthy receivers is 1 Corinth 11. 28. p. 237 to 240. Preaching how farre necessary to the first constitution of true Churches 208 to 212 Ecclesia presumptiva shut out of the Controversie 21 Preparations to duties are either meerly such as preparations to prayer c. or also conditions without which the duty is not to be done such is self-examination before the Sacrament 233 Preparations are necessary to hearing ad bene esse i. e. utiliter esse to the Sacrament ad bene esse i. e. honeste vel legaliter esse largely explained 334 Profession is properly of fides quae not qua proved 61 62 Profession of the true faith the chiefest note of a true Church 74. This is personal and so a note of a true member or ecclesiastical and so a note of the Church 75 What Ames by profession as a note 75 76 Profession of faith as a note of the true Church is not to be distinguish'd from the Word and Sacraments 76 Whether the visible or the invisible Church be most properly a Church largely debated p. 13. to 19. this is not a question properly betwixt us and the Papist but amongst our selves 111 The Protestant judgement is that saving grace is not of essence of the visible Church or visible Church-membership p. 153 to 157. further proved to be so by seven Arguments 158 to 165 Q Argument from the quality of the Church 80 81 82 The Question analised and and stated chap. 1 c. R Whether if none are to receive but the worthy the Sacrament essentially depend upon worthinesse Reasons for the negative 231 232 233 All kinde of right will not infer present possession several distinctions of right 251 252 253. the distinction of right into its first and second act grounded on the Laws of Reason Nations Scripture Churches 254 255 The Church of Rome and the reformed Churches differ rather about the truth of the invisible Church then about the nature of the visible Church 118 119 The reformed Divines true meaning of the onely true Church largely examined 105 to 120 The respect we owe to saving grace in the consideration of the visible Church 30 c. The reformed Divines give definitions specifically differing to the Church as strictly and as largely taken yet held but one Church 117 118 119 140 Schisme from Rome destroyed not our Churches 206 S Saving grace what respect we owe to it in the consideration of the visible Church 33 c. 't is not of the essence but of the excellency of the visible Church 36 Sardis acknowledged to be a Church though said to be dead 146 There are in the Church such as Seeme and are not Are and seem not Are and seem and are not seen Are seem and are seen also 31 The same persons in divers respects seem to be what they are and what they are not 32 Schism cutteth off from the Church and when 200 201 Schism from Rome hath not destroyed our Churches 206 The Supper is immediately forbidden to some Church-members therefore but mediately required of all proved by many arguments 219 c. Objections hereunto answered 225 c. The grounds of denying the Supper to some Church members largely examined 259 to 271 Self-examination is the great condition of a private persons coming to the Supper 237 c. Who may be suspected of ignorance 278 279 None but the suspected may be tried 277 Suspension for scandal 't is excommunication in part 287 288 289 Awicked man not excused from though not permitted to receive the Supper If he receive not he sins twice if he do receive he sins thrice 226 T Temporary faith is that faith whereby we profess the true Religion nor savingly 62. 't is true faith through not saving 84 85 Titles equivalent to Church-member given by God in Scripture to wicked men in number twenty three 126 to 134 Truth as applicable to the Church is genere entis vel genere moris 19. the usual distinction of a true Church and truly a Church questiond 20. the Chur. is true respectu naturali vel entitatis moralis i. e. vel status vel finis 107 vel simpliciter vel secundum
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
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
assertion or the grosse absurdities that certainly follow it My Argument hence supports it selfe upon three positions 1. Contradictories cannot be both false which to affirm would directly imply an evident contradiction viz. as if it should be said this neither is a man nor not a man so that if it shall appear that this assertion that saving grace is of the essence of the visible Church or visible Church-membership is indeed false then the contradictory hereunto that saving grace is not of the essence of the visible Church or visible Church-membership must needs be true 2. Againe what is truely found in the conclusion may be justly laid upon the premises that infer that conclusion whereupon 't is taken for absurd to deny the conclusion but the fault must be sought for in the premises therefore if that which naturally followeth the assertion contradictory to ours be absurd and naught the assertion it self which is the ground and cause thereof cannot be sound or good 3. But now the consequences of this that saving grace is of the essence of the visible Church which is the formal contradiction to my conclusion may easily appear to be somewhat absurd by these few that follow Absurd 1. Then no reprobate did ever partake of the essence of the visible Church or was indeed a member thereof and Judas was either no Church-member or no reprobate Absurd 2. Then there are no hypocrites in the visible Church and either the Scribes and Pharisees were no Hypocrites or no children of the visible Kingdome of Christ Absurd 3. Yea then indeed there are no hypocrites at all for if there were none within the Church there can be none without seeing it is necessarily supposed that a hypocrite be a professor of religion and there are none that professe Religion without the visible Church Absurd 4. Then the election of God is as large as his calling and either those many whom our Saviour affirms to be called were not called or else though our Saviour intimates that they were not yet they were elected Absurd 5. Then most of those that constantly attend upon all the parts of Gods publick worship are yet not of the visible Church but indeed Heathens seeing Heathen is put in opposition to visible Church-member in the Word of God Absurd 6. Then that great and weighty obligation pressing wicked Church-members to reformation in Scripture from their relation to God their being Israel his children his people c is utterly evacuate and made of no force at all for there are none such but even to think of a wicked Church-member implieth a contradiction in adjecto Absurd 7. Then the strong obligation upon wicked Church-members to gratitude and thankfulnesse for the bounty and favor of God in all the priviledges and advantages and Ordinances of the Church to them and theirs is made invalid and weakned to nothing for God it seemeth never vouchsafeth any such things unto them but they daily steale and rob God of them Absurb 8. Then that sore aggravation of sin and punishment which God in the Scripture hath provided from the former duty and mercy for the rebellious children of his Kingdome against the day of judgement is wholly prevented for it seemes such being no real Church-members or Subjects of Gods Kingdome and the duties of such and their mercies not duely or really belonging unto them the aggravations taken against them thence are ill grounded and consequently of no weight force or justice Absurd 9. Thus the visible Church is confounded with the invisible or is not at all distinct therefrom for if the Elect be the matter of the visible Church and saving vocation its forme as is pretended and those be also the matter and forme of the Church invisible wherein lies the difference or indeed who seeth not a wide difference betwixt this opinion and our Saviours doctrine many are called c. and its perfect agreement with Brownisme of late and Donatisme of old together with its strangenesse to the writings of all the reformed Divines who generally allow and improve the distinction of the Church into visible and invisible and judge that Church truely a Church which is more largely taken or taken largely in its distinction to the Church more strictly taken or the Church of the saved or called according to the election and constâ—ntly reckon that external calling and not saving is the forme of the visible Church or the Church largely taken which they conclude to be complexatam malos quam bonos Absurd 10. This opinion that saving grace is of the essence of the visible Church draweth many absurdities with it touching the dispensation both of censures and Sacraments First touching censures if no wicked man be a real member of the visible Church it inevitably followeth either that pertinacious wickednesse doth formally excommunicate and that every such wicked person doth formally excommunicate himself seeing he cannot be denied to be the formal agent of his own wickednesse or at least that there is no need of such a censure of excommunication to put wicked persons out of the Church seeing that for which a man deserveth thus to be cast out or cut off is open wickednesse and that hath if not put him out yet declared him to be without or no Church-member before 2. Yea indeed we may justly inferre that there is no such thing as casting out of the Church at all For 1. Those alone are to be cast out that are obstinately wicked But 2. Obstinately wicked persons were never within that is quoad homines for if interest in the Church be founded in saving grace and none ever fell away from saving grace then none ever fell away from their interest in the Church and consequently those that have no evidence of saving grace as the obstinately wicked have not they appeare to men never to have been within and therefore not cast out at all but onely as some please to speake declared to have been ever so 3. Then it further follows that there is no possibility for the Church to judge those that are within for obstinately wicked persons are alone to be judged now these if they have no saving grace are it seemes not within and that they have any saving grace cannot be discerned while they remaine obstinately scandalous and when they cease to be obstinately scandalous they cease to be objects of the censure of the Church 4. Yea then the Church hath no possibility left her of judgeing any for she hath power to judge none but such as are scandalous and such as are within that is such as have saving grace neither can she judge who have saving grace and who not but by their freedome from or appearance of scandal and consequently none can possibly be both scandalous and within in the judgement of the Church I mean such a possibility as is limited by the rule id possumus quod jure possumus for if the Church should judge de facto she must do
well as of particulars and we conceive that the edification of the whole is more fairly aimed at by requiring this general conference though with the present denial of the Supper to some few that may be worthy then by giving the same to such with the hazard of all order and discipline 2. Yet if this conference be scrupled at with seeming seriousnesse there is as before provision made for the admission of such as are unsuspected without it but more plainly though such upon the foresaid gounds as also because of that liberty the Church hath for the choice of fit and convenient seasons may be kept off a while yet I conceive if they make a modest and not a turbulent or scandalous claime they may not be totally or finally meerly for want of submitting to conference of which they may also shew their reasons be cut off or denied the Sacrament prudence may a while with-hold possession but it cannot for ever dispose of right And now I hope reasonable men will at least be favourable in their censures of us and our intentions if not satisfied with our processes Our most ingenious candid Countrey-man I am sure is not at much distance with me though the gulph betwixt us were somewhat greater then thus it is with whose words I shall conclude and yeeld the end of this digression If there were saith he no other gulph betwixt us but the necessity we plead but the conveniency of examination of our knowledge in order to Mr. Morris p. 78. our Admission to the Sacrament we might sooner come together CHAP. XL. We may not proceed against wicked brethren but by discipline and censures HItherto of our Churches and Sacraments some few inferences more added touching discipline and censures will put a speedy period to the whole Touching censures I inferre from my great Proposition thus If saving grace go not into the essence of the visible Church but wicked persons and such as as have no evidence of saving grace may be truely members of the visible Church Then 1. We may not proceed against wicked Church-members but by discipline or censure 2. Nor reckon them without until they are made such by censure or cast out 3. We are bound to proceed against all such wicked Church-members in a course of censure Of these in their order 1. We may not proceed against wicked Church-members but by What order hath God left in his Church to keep his Ordinances from contempt R. The unruly should be admonished the obstinate excommunicated the penitent after their fall restored and comforted Hier catech p. 87. censure Supposing that we have finished our discourse of the Churches proceedings against the ignorant which is not by censure and that we are now considering the Churches way of proceeding against the wicked as such or for their wickedness or their wicked conversation the ground of this inference is very plaine for wicked persons being supposed to be Church-members at least till cast out and therefore to be dealt with onely as such they are not to be proceeded against but by censure for this reason because the way and the onely way that Christ hath appointed and allowed to his Church to proceed in against all her members in point of conversation is the way of censure or discipline which I presume did never yet receive a question much lesse contradiction from any sober or learned man and which is abundantly testified unto by the universal practice of all the Churches of all the several modes and formes of Churches in the world for what Churches did ever proceed against any member of her own for scandal or wickednesse in any other way but the way of discipline or censure or what other way can there be imagined or ventured on to be asserted Quest But what is meant by censure Answ Censure here is not taken in the large and broad sense of it but in its strict and ecclesiastical sense or as it is peculiar to the Churches jurisdiction and properly termed Church-censure and it may be defined thus Church-censure is an instrument of discipline whereby personal Censure defined Application of the Will of God is made for the removing of scandals It is an Instrument of discipline for Ames teacheth discipline is personalis applicatio per censuras In preaching of the Word the Will of God is really applied but yet generally or indefinitely c. not personally in administring the Sacraments the will of God is personally applied also yet by seals but now the Wil of God in the exercise of discipline is applied by censures The subject both of the scandal and of the censure must of necessity be in ecclesia or within or a brother if thy brother Mat. 18. 15. and consequently the party offended and censuring must be a brother too The sinne of a brother qua scandalous or offensive is the onely ground reason and object of this censure offend thee or sinne against thee Mat. 18. 15. Now there is no other course left by Christ for brethren or Church-members or the Church as such to recover satisfaction from a brother but this way of personal applying the will of Christ unto him as Ames expresseth it but by censures But to make this more evident and to cut the remaining work The parts of censure short let us consider this discipline or censure in its parts which as Aimes hath laid the division for us are these two fraternal correption or admonition and excommunication Admonition is taken simply and largely for a moral duty as Admonition twofold simple and respective it is pressed Levit. 19. 17. and in many other Scriptures or respectively to excommunication or discipline and limited or restrained to the Church and grounded upon the positive precept of Christ Matth. 18. 15 16 17. the first is indeed a personal application of the will of Christ but no Church-censure the last is the first personal application of the Will of Christ by censure or the first act or kinde of Church-censure Give me leave to note the difference here which I conceive Simple admonition no Chuâ—ch-censure may be of use a little plainer the first simple large and moral admonition cannot well be called a Church-censure or any part of Christian discipline 1. Because we stand obliged to it by the Law of nature but so we are not to any part of Christian-discipline as such 2. Therefore all mankinde are bound unto it though none but the Church have to do with Ecclesiastical discipline Yet I humbly conceive that this absolute and moral duty of Yet it hath its use in the Church for sins of infirmity which Church censuremedleth not with admonition hath its use in the Church also viz. for sinnes of infirmity and sinnes of a weaker and more inconsiderable offensivenesse then to be proceeded against by discipline unlesse grosse obstinacy be also added which obstinacy is then the scandal and the object of censure rather then the
handsome remain successeless Here we may see with tears in our eyes and pity and sorrow in our hearts the blessed childe of Reformation stick notwithstanding all our care pains and diligence for strict admissions to the Sacraments or the hot separations of others from our Churches Yet let me not be mistaken I know we ought to proceed in censure according to rule in fit season not when it is like to do no good in due measure not publikely when the fault is private in a right manner with shew of love and prudence and by a person that is likeliest to prevail if the Lord will And lastly we are not to proceed to excommunication as before was noted until obstinacy appear after admonition yet though it must be done fitly it must be done though all the circumstances must be heeded the substance may not be sleighted though there must be a right object place time measure manner and person observed as near as we can in doing the duty yet it is still in it self a duty and to be undertaken by us though it seem grievous 'T is sad to observe how froward the spirits of most are unto a right execution of this great duty which I must have leave to note in a few particulars 1. There are some that hold themselves obliged to admonish Some will admonish the Communicants only such only as are fellow-communicants with them at the Lords Table and this we have cause to bewail as a general errour though a very great one Are not the rest of the Congregation brethren and within and Church-members as well as the Communicants do their prejudices and surmizes against the proceedings about admission which hinders their present communion or their scandalous conversation destroy their Church-relation and cut off their brotherhood yea this Ordinance of brotherly admonition the very excommunicate have interest in account him not as an enemy but admonish him as a brother 2. Others there are that though they do sometimes in a cold Some admonish but look not after the issue Mat. 18. 15 and carelesse manner tell a brother of his fault yet they look not after the issue they go no further in the way of Christ then this one step whereas they are charged to expect repentance or else to proceed with a further application towards excommunication Here also we might sit down and weep this is the great Remora of Reformation on the peoples part and their general and deep guilt for my part I cannot see any ground to hope for any considerable suecesse of discipline until this plain and weighty duty be wisely seriously and resolvedly undertaken by our people and chearfully and faithfully gone through withal For if that famous text Mat. 18. 15 16. were but once suffered to write it selfe in its power upon our hearts we should be fully satisfied that all the work of Discipline and Church-Reformation doth not lie upon the Ministers hands 3. Above all those of the people must needs be blamed that Some expect the Minister should do all and separate for that which is their own fault are either departed already or are still threatning to separate from us because many of our members are scandalous Alas that such would look throughout the Bible and see that the scandal of the brethren is no just ground of separation Besides the true reason why our members are so scandalous is their own neglect of this duty of Admonition which ought to precede their excommunication Had such first observed their duty according to the degrees of it enjoyned by Christ and brought the businesse to the hearing of the Church or but their Minister and then such admonished-scandalous-obstinate persons had been cherished and indulged and his good and regular endeavours discountenanc't there had been some cause indeed to complain though not to depart but alas the world knows the matter is otherwise Such persons generally first neglect their own duty of admonition and then unreasonably clamour against their Minister for either not doing their duty for them or for suffering that which he cannot help and then labour to set all on fire and run away I had now ended but that me thinks I hear the people murmure and some of my brethren in the Ministry object against what hath now been urged The people I know are apt to say What must we admonish Obj. all that are scandalous why this is to bring the world about our ears Besides many are dogs and swine and we must not cast Mat. 7. 6. our pearls before swine nor give holy reproof unto dogs But such may be easily answered though hardly satisfied Let us do our duty and though the heavens fall we shall catch no harme who is he that shall harme you if ye be followers of that which is good How safe is that soul that commits it selfe in well-doing into the hands of a faithful Creator how happy is he whom when the great Master cometh he shall finde so doing in the midst of a people so carelesse of this great duty Again how do we know our brethren to be dogs and swine before we have tried and found them such by their evil entertainment of the pearle of admonition and the holy thing of reproof but suppose the worse thy labour of duty to Christ and love to thy brother is not wholly lost for thou hast prepared him for a further Ordinance appointed by Christ for his repentance recovery and salvation viz. the admonition of the Church and Excommunication That which some of my brethren are apt to say me thinks is Obj. this That the Censures so much pressed seems contrary to the general practice of the Ministers who only suspend the scandalous from the Supper of the Lord and do not excommunicate any True I choose rather to terme this censure excommunication Answ or a rejecting and casting out but for no other reason but because thus it seemeth more warrantable from Scripture 2. Because the true meaning of the word Suspension is in controversie And 3. This term of suspension in this sense seemeth offensive to some brethren And I intend it in no other sense then Amesius doth upon the head of Ecclesiastical discipline where lie purposely treats of excommunication and calleth Suspension from the Supper c. Excommunicatio minor The truth is that which I have so much pressed under the name of Excommunication is no other thing then that which other brethren call suspension And provided that this suspension be intended and regularly proceeded unto as a Church-censure distinct from the suspension of the ignorant which is no censure and which we have debated before Me thinks this might at least for the present suffice us Considering 1. That all do maintain without difference that uspension from the Supper is a necessary and main part of the greater excommunication grounded on all those Scriptures that warrant that greater censure 'T is therfore also called Excommunicatiominor as before as the first