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
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
quid 108 the truth of the Church consisteth not in consideration only 20 Mr. Timpsons abuse of Mr. Humphrys distinction of do not and cannot examine our selves and his own distinction of natural and rational incapacity c. examined 239 Truth of Word and Sacraments is the one only true note of the true Church 77 V Visibility opposed to reality and to invisibility 2. but given to the Church in the question as opposed to invisibility onely and not reality and that by a metaphor 2 3 To assert a visible Church doth not suppose a Church invisible 3 4. three exceptions against the distinction of the Church into visible and invisible 10 11 Visible Church most properly the Church of Christ argued p. 12 to 19. though the stresse of the controversie resteth not here 18 The grounds of the distinction of the Church into visible and invisible enquired for 8 'T is not properly distinctio but discrimen inter totum partem 9 10 W God calls and ownes a wicked people for his p. 120 c. and giveth many titles equivalent to Church-members to wicked men 126 to 134 Wicked men not excused from though not permitted to receive the Supper as Church-members they are obliged as wicked they are prohibited if they receive not they sin twice if they do receive they sin thrice 226 We may proceed against wicked members but by discipline 373. viz. first admonition and then excommunication ibid. Truth of the Word revealed and communicated is the onely true note of the true Church to which truth of Sacraments are inseparably annexed 76 The World is the terme from which the Church is called 40 41. this may be considered without respect to saving grace 40 The Reader is desired to excuse some litteral errors not noted and to correct these following BEfore the Epistle to the Ministers and over the head of it for Dedicatory read Presatory Ep. â— 7. l. antipen penitent r. pertinent Book Pag. 7. Line 1. for constitue and by read constitute by p 9. l 5. Church visible r was visible and l 22 p 10 l 24 other r. otherwise p 22 l 4 longer r. larger p 25. l 27 word r. work p 28. l. 20. object beleeving r. beleeved and l. ult on r. or and l 20. passions r. professions p 31. l 25. none visi r. non visi and l 30 add onely to after not p 37. l. ult câ—lled r. calling and l. 18. add God before doth p 46 l 20. leave r. have p. 59 l. 19 we r. who p. 60 l. 18 add Church after visible p. 61 l. 8 blot out should p. 65 l 11. add Church after visible p. 69 blot out from these to same in l. 7 8 9 10 p 78 l. 14 blot out not and add grace after the first saving p 80 l. 7 definition r. definitum p. 82 l 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and l. penult add Faith after in the p. 86 l. 22 and r. as p 105 l. 28. visible r. true p. 107 l ansep thought r. though p. 111. l. 25. their r. this p. 122. l. 18. change r. charge and add this before for p. 140. l. 3. add ouâ— after with p. 209. l. 5. Rable r. rubble and l. 9. the first for r. forth p 217 l. 11. add not before upon p. 267 l. 12. or r. but p. 289 l. 25. deserve r. desire for Mr. Morris always r. Mr. Morrice Note that by Copula in the Analisis of the question is not intended for an exact Logical Copula but onely that which fitly serves to joyn the subject and the main thing questioned together in the question and if the Reader would be more accurate he may take may be considered in to the predicate questioned and if he had rather the words abstractly and concrâ—â—â—â—â— p. 2 l. 15 16. may change places though as it is it best liketh the Authour Quest Whether the visible Church may be considered to be truely a Church of Christ without respect to saving grace CHAP. I. Of the subject of the question the visible Church SECT I. The Analasis of the question WE must have leave to speak something largely of the termes before we venture to resolve this intricate and famous question The termes are three First the subject of the question Secondly the predicate questioned Thirdly the copula or that which joyneth the subject and the predicate in this question together The subject of the question is the visible Church the predicate questioned is contained in the words truely a Church of Christ without respect to saving grace wherein we may further observe the thing which is more directly questioned in these words truely a Church of Christ together with the condition or limitation thereof in the words annex'd without respect to saving grace Lastly that which coupleth this predicate questioned with this subject of the question is to be noted in the words may be considered to be c. SECT II. Visibility explained and distinguished The subject of the question then is the Church as it is specified with the quality of visiblensse for we do not consider it here in any other capacity either an entitive or organical as catholick or institute as universal-visible or particular-visible nor yet abstractly as a Church or concretely as visible but in a conjunct compounded and united sense as it is the visible Church or the Church which is visible For the better opening of this terme three things may be undertaken First to explaine the attribute visible Secondly to apply it to the Church and then to make my Notion of this visible Church as plain as I can so far as may concern the question in general To begin with the first Visibility seemeth familiarly to be used Visible is 1. that which seemeth what it is not in two distinct significations 1. Visibility is somtimes taken for that â—ffection of a thing wheâ—by the thing seemeth to be what indeed it is not as one that seemeth to be a sincere member of Christ when in truth he is not so may yet be said to be so visibly or as we more ordinarily use to say to seeme to be so Thus Visibility stands opposed to Reality 2. Visibility is also sometimes taken for that affection of a thing 2. What it is whereby the thing seemeth to be what indeed it is and shewes it self ad extra to be such Now here visible is nothing else but that which may be seen Whether it be actually visum seen or not as a regenerate person evidencing the truth of his grace by a sound profession is truely said to be so visibly i. e. appearingly or a visible Saint Thus visible stands opposed not to real but to invisible that is that which may not or cannot be seen a man is said to be visible not because he seems to be a man and is not but because he may be seene thus likewise God is said to be invisible not because he is
their opinions with those that directly and in very termes renounce it so neither savours it of much charity or indeed justice that wicked men that directly professe the faith both vocally with their mouth and really by attending on the Ordinances of God be equally condemned with Apostates and Hereticks that rase the very foundation of all religion though in works they deny him Therefore such as stand baptized into the faith of Christ and yet remaine in visible Communion with the Church and do not renounce the faith of Christ either with their mouths or in the intent and purpose of their hearts cannot onely by their disobedience or wicked lives as I shall anon labour to prove unchurch themselves or declare themselves as some would rather say to be no true members of the visible Church There are in the Church such as 1. Seem and are not 2. Are and seem not 3. Are and seeme and Distinct 6 are none visi not seen 4. Are and seem and are seene also He that is and seemes not is a David in desertion he that seemes and is not is a Judas betraying with a kisse he that is and seemes and is not seen is a Saint in a cave he that is and seems and is seen also is I presume not onely the man savingly qualified professing the same before men but our ordinary professour and Church-member that usually attends upon visible communion with the Church though wanting saving grace The same persons in divers respects may seem to be what They are Distinct. 7 They are not Or the same persons may be said in one respect to be hypocrites and in another respect true beleevers so that though we are wont to condemn all for hypocrites that professe Religion without real holinesse yet I suppose I shall not erre if I say we ought to do it not without caution and limitation I confesse that if not all that thus professe Religion without saving grace yet most of them are hypocrites in that they pretend if not seem to be what they are not viz. savingly qualified and I humbly offer whether it be not in this sense that Divines generally charge such professours as have no saving grace with the sin of Hypocrisie even because they pretend to have that Mr. Perkins speaking of temporary beleevers on Luk. 8. 13. saith these though they are not sound yet they are void of that grosse kind of hypocrisie Their mindes are enlightned their hearts are endued with such faith as may bring forth these fruits for a time and therefore herein they dissemble not but rather shew that which they have His Ep. to the Reader before his Treatise tending unto a declaration of a mans estate grace and interest in Christ or as they would say in the true mysticall invisible Church which indeed they have not But let us seriously consider can either they or we with any colour of reason or justice adjudge men to be hypocrites farther then they are so or for professing themselves to be what indeed they are though also they should professe themselves to be what they are not may not men be so far illightened as to know and beleeve the Scriptures really and yet not be so far sanctified as to believe effectually to salvation and may he not professe this faith which he truely hath though he also professe and pretend to more and is he not a true beleever and a true professour so far as he hath though false and hypocritical in professing more and to be accounted a true Beleever as to the Church visible though a hypocrite as to the Church invisible A hypocrite is one that pretendeth or seemeth to be what he is not but when men that have no saving grace pretend or seeme to be visible Church-members relatively holy Gods Covenant-people common believers c. they pretend and seeme to be what in truth they are therefore thus farre they are no hypocrites but true beleevers so far as they truely beleeve and true men so far as they professe But what they thus truely believe and what they truely are The devil is an hypocrite while he professeth himself an Angel of light but when he acknowledgeth what he truely believeth that there is a God and that he is a fearful avenger of wicked spirits and that Christ is the Sonne of God c. in this the devil is no hypocrite so what is good in wicked men is still good and what is true in them is still true notwithstanding all the evil and falshood that they are guilty of Their hypocrisie in one respect cannot destroy their reality and truth in any other In a word a hypocrite as such cannot possibly be truely a member of any Church whether it be visible or invisible for that which is false as such can never be true so he that pretends to saving grace and interest in the Church invisible if his pretence to that saving grace be false his interest in this invisible Church cannot be true and likewise he that pretends to the common faith and yet doth really renounce it cannot possibly be a true member of the visible Church yet one that is an hypocrite as to the Church invisible may in another sense be a true beleever and have a real interest in the visible Church accordingly CHAP. IV. Arg. 1. From the Etymology or the Name of the Church HItherto of the Termes of the question and the sense thereof by what I have already intimated I am bound to adhere unto the affirmative part which turneth it selfe into this Thesis The visibly Church may be considered to be truely a Church of Christ without respect to saving grace Thus I shall now proceed as the Lord shall assist me to prove from these five considerable places or heads of Argument viz. the Etymology of the Church visible Causes of the Church visible Definition of the Church visible Testimony on my side Absurdity on the contrary First then as method requires we shall set down the Etymology of the Church and argue from it The name or word signifying Church in the Greek original which is generally allowed to be argued from is known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which primitively derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and more immediately from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained in it both Calling and calling out a right improvement of each of these I presume wil help us with its Argument SECT I. My first Argument then ariseth from the calling that we find Arg. 1 included in the name and is indeed inseparable from the nature Primum illud quod actu eccle siam constituit est vocatio unde nomen definitionem suam accepit ecclesia enim est coetus hominum vocatorum Med. 161 162 Inter Orthodoxos qui ecclesiam definium coetum electorum vel per electos intelligunt secundum electionem vocatos vel non ecclesiam quae actu existit Medul 161 of the Church thus Arg. 1. The Church
in Ordinances so Mr. Hudson the visible Church saith he is a company of people called or separated by God from Idols to the true Religion and yeelding professed subjection to that call and more plainly Wollebius the visible Church is a company of persons commonly called as well Elect as reprobate But no Authour that I have yet met withal did ever define the Church without specifying and expressing this society or community one way or other Apollonius begins his definition with societas the Leiden Professors with coetus So Wallebius Trelcatius Ames and Augustine with unitas of English men Bradshaw saith the Churches of Christ are holy assemblies Dayrel saith a particular visible Church is a company c. so Hudson the visible Church is a company c. And Arnobius upon the 19 Arti a Congregation of faithful people Therefore it is likely that the unity or society of the Church deserveth the first and the highest place in the definition thereof Lastly therefore I shall conclude my selfe in those expresse Fideles non constituunt ecclesiam particularem quamvis simul plures in codem loco conveniant aut vivant nisi speciali vinculo inter se conjugantur Med. p. 169. Vinculum hoc est foedus c. Ibid. words of Amesius that neither the faithful or many faithful or many faithful meeting together or living in one place do thereby constitute a particular Church without they be further joyned together by some special bond among themselvs and I shall not fear to adde with him that this bond is a Covenant and that this covenant ought to be such as he there defineth it viz. that whereby the faithful oblige themselves particularly to performe all those duties both towards God and mutually towards each other which respect the Condition and Edification of the Church Yet give me leave to explain my self in a few particulars touching this bond or Covenant and I shall hasten to the conclusion of this last particular 1. I grant this bond or covenant may be lawfully expressed at the first constitution of a particular Church because it rationally agreeth with the nature of such a society 2. I further grant that the expresse bond being a prudential thing may be so much the neerer to necessity by how much the more prudence dictates it to be of use and discovers more evident occasion thereof accidentally occurring at the constitution of such a Church 3. Yet I must interpose against the necessity thereof in its own nature because we finde not any such command in Scripture nor any such practice in the primitive Churches 4. Neither may the want much lesse the absence thereof by any means be hence interpreted to the questioning of the truth of such Churches as have the Word and Sacraments purely or but truly administred and constantly attended upon for who can deny but that these are infallible marks yea essential notes of a true Church besides it is apparent even thereby that there is an implicit bond or covenant wherein to such a people are not onely taken with God but mutuo inter se mutually with one another seeing as the prophet queries how can two walk together unlesse they be agreed which two of the most eminent Dr. Ames and Mr. Hooker as well as moderate Congregational men have under their hands acknowledged to be all that 's necessary to the truth of a visible Church in this respect 5. Therefore we must with them conclude that the form consisteth not in a Covenant as expressed for then where that was wanting the Church could not exist but as a Covenant or mutual bond so far as it is necessarily supposed in the nature of such a society or community 6. Although I have before granted that either an expresse or implicite covenanting to performe the duties of Church members is a necessary duty binding all that are admitted into such a relation Yet I must still deny it to be of such absolute necessity as that the non-real and actual intention in a particular person so to covenant and oblige himselfe should exclude the reality of his visible Church-membership provided his desire to be admitted be real and sincere The reality of his desire of admission is essential to his very admission but the reality of his actual purpose to performe all the duties to which he is obliged by his admission is onely essential to his safe admission the first is necessary for his being the last for his well-being in this state of the Church membership Indeed he is passively bound by the command of God as also by his relation to this society of the Church both actively Persons may be passively bound when they do not actively binde themselves and actually to oblige himself unto the said duties yet if by reason of the Churches carelesnesse he is not put upon it or by reason of his ignorance of this his duty or his unwillingnesse to engage at present so farre in it he shall not thus oblige himself he is not thereby presently disobliged from his duty by the nullity of this his Relation or visible Church membership 7. This actual obliging himself in truth to performe all the duties There is a necessary duty a necessary condition of a Church-member is therefore a necessary duty accompanying his admission but no necessary condition thereof or without which he cannot be admitted And this I would conceive to be the meaning of Ames his words before noted viz. the bond without which the faithful do not constitute a particular Church is a Covenant vel expressum vel implicitum which implicitum I humbly conceive must necessarily An implicit Covenant opposed to an expresse and an actual covenanting An actual conanting is either vocal or mental We covenant consequentially or vertually what neither expressely nor actually be opposed both to expressum and to actuale and his meaning is or should be that neither an expresse that is a vocal nor yet an actual whether vocal or mental Covenant is a condition so necessary as without which the faithful cannot constitute a Church but a conjunction so far foederata as his phrase is as is necessary to communion which doth implicitely i. e. consequentially though not expressely and vertually though not actually also bind the faithful i. e. all the members of the Church particulatim to the performance of all those duties which the nature of so holy a society calls them unto For I readily grant that though particular persons do not actually either in their words or thoughts oblige themselves so largely yet by their very desire of admission into the Church if admitted they do by consequence and vertue thereof oblige themselves unto all those duties that the state into which they desire to be and are accordingly admitted doth necessarily and naturally We binde our selves vertually to more when we yeeld to be admitted sometimes then we that are admitted think of or intend put them upon so
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
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
great meanes of the former viz. his glory as Szegedine exactly teacheth the end of the Church is the true Finalis causa ecclesiae est verus Dei cultus ordinata enim est ecclesia ad verum Dei cultum ad glorificandum Deum Szeged p. 2â—6 Theol. Instit p. 215. Quae causa finalis ecclesiae verus Dei cultus Bucan de eccl lo. 441. p. 477. worship of God for the Church is ordained for the true worship of God that he might be glorified which Trelcatius hath handsomely couched together saying that the visible Church is instituted ad cultum gloria Dei for the worship of the glory of God now as that which is suborainate hereunto the visible Church is made the seat and subject of all visible administrations whereby also the wicked in the Church may be left without excuse the Elect converted the converted edified the visible Kingdom of the Devil vanquished Christs visible Kingdom advanced and the Nations of the earth openly gained to a visible subjection thereunto in due season Secondly these are the real uses and proper ends of the visible Church For 1. The visible Church as such hath a neer aptnesse and kindlinesse Medium est aptum utile fini in it and is per se and sua natura useful hereunto viz. for the keeping and upholding the glory and worship of God in the world as none will deny seeing God is herein truely owned visibly professed submitted unto obeyed and worshipped according to his will and that with such a smooth and easie tendency as naturally Quod sua natura utile est ad aliquid efficiendum propter illud esse videtur â—ows from the visible Church as such Now it is a maxime that that which is apt of it selfe and according to its own free nature for the effecting of any thing seemeth to have its being for that very thing and by consequence that thing is truely and properly the end thereof 2. The visible Church as such is necessary for the obtaining of these ends without it what glory would redound to God in the world or what worship where else would visible Ordinances be fixt and dispens'd how would the visible Kingdome of Christ be advanc'd the visible Kingdome of Satan subverted How would hypocrites in the Church be inexcusably judged or the Elect be ordinarily saved if there were no visible Church Quod alio quo piam indiget vt acquiratur hujus finis est Sinâ— quo quicquam existere non potest in naturâ id est illi necessarium atque propter illud factum Now the Rule is that that which wants another thing for its own attaining is the end of that other thing but these particulars want the visible Church for their obtaining therefore they are the ends thereof which is evidently grounded by Scaliger upon that necessity that there is of the means in order to the end which is the thing I am urging for saith he that thing is necessary for another when that other cannot exist in nature without it and therefore this was made for that other and consequently that other thing for which this was made is the end thereof Here is a double necessity of the visible Church for the ends specified Necessitas â— Of the means i. e. without which these ends cannot 1. Medii be attained this hath been now spoken to 2. Of the ends i. e. where this means of the visible Church is there these in some true 2. Finis measure do of necessity follow which might serve us another evidence that the ends before are true and proper ends of the visible Church for quo existente necessario prâ—ducitur aliquod bonum hoc est aut videtur esse illius finis 3. God himself hat ordained the visible Church for the ends specified Praecepti vel institutionis therefore 't is yet further necessary for them viz. with a necessity of divine ordination and institution and then there is no ground of doubting left but that they are true and proper ends thereof Hath not God ordained the visible Church to put his name there to be the ground and pillar of his truth that he might have a praise and a name in the Earth and in one word that those that worship him might glorifie his Name Psalme 89. Finis rei est sua operatio Operatio est usus vel actus ad quâ—m ordinatur now if so are not these the ends for which God hath ordained the visible Church the end of a thing is but its operation and operation in this logical sense is but that use or act for which any thing is ordained by God in nature or by God in Scripture the latter of which we are now upon and therefore I shall rather choose to expresse iâ— in the worâ—ds of a Divine lately cited the Church is ordained by God for his true worship that he might Szâ—gid p. 226 be glâ—rified and therefore the end of the Church is the worship of God Thirdly as these are proper ends of the visible Church so the visible Church is truely a means of them and may be so considered without respect unto saving grace for what necessity of saving grace can we imagine to the attaining of the foresaid endâ— the glory of God in his visible worship before the eyes of men much lesse what possible necessity is theâ—e for our having respect unto saving grace when we truely consider thereof doth mens attending upon publick Ordinances essentially depend upon their saving grace or cannot we truely consider thereof but we must suppose the men savingly gracious do not the common effects of the spirit in illuminating conviacing of sinne and of necessity of attending on the means of grace for peace and salvation work men out of conscience to a constant and solemn dependance thereupon and yet none will say that any particular thus expressed doth necessarily suppose a saving work yea the end which is neerest and most generally allowed to the visible Church viz. the worship of the glory of God may doubtlesse be obtained by a great deal lesse viz. by a visible profession of and submission to that way of worship that the Lord hath ordained which doth not of necessity require such a great degree of common grace as before was specified True grace is indeed necessary to work out our own salvation But we are wont to say that gifts which do not necessarily suppose true grace are onely necessary to work on others especially in the way of the worship of God for the advancing of his name and glory thereby to the world 'T is also true that saving grace is necessary to the acceptance of our worship before God I mean to a plenary acceptance for some we read of that found some measure of true acceptance in their serving of the Lord though without saving grace But yet not necessary for the effecting of Gods glory before men that
that if it be meant of self-approving it can extend as a condition of receiving no farther then approving of our selves upon the evidence of self-judging and not any other graces seeing that is the onely grace here made a condition in the Text. Fourthly I confesse Passor notes one place viz. Gal. 6. 4. where he conceiveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goeth a step further namely to approve ones self to another yet he saith it is to God but I see nothing in the text or context enforcing any such thing but rather an approving our work our selves or approving of our own work otherwise the fruit would have been to good report whereas rejoycing in our selves in opposition to others upon this reason because every one must beare his own burden verse 5. Truth is I cannot finde any instance of the word in this sense Causam suam probare alteri in any authour indeed probare in Latine sometimes hath the sense of a verb of giving and governes an accusative with a dative but then it signifies to prove by argument not by trial But we never finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie to prove by argument but only by trial and experience as Master Leigh observes His Crit. Sacr. in verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath many meanings but it â—â—th most properly signifie to prove but not to prove by arguments but by trial and experience which Master Leigh collected from Pareus I have examined those two Texts to which Doctor Drake refers Par. 2. of his bar fixed p. 474 us as containing like phrases the Texts are 2 Cor. 4 2. and 6. 4. but they help nothing because they have not the same word indeed the latter of them hath approving our selves in the translation but the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I confesse in English 't is good enough to say we approve our selves to others but I suppose neither the Latine probo or approbo nor the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it therefore when the Apostle would expresse himself to this purpose he doth not use this word as otherwise he might have done but a paraphrasis viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haply the stretching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rendring ones selfe approved to another may partly arise from this English ambiguity or double meaning of self-approving by proportion saith Dr. Drake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes not onely self-trial but also selfe-approbation which must be not onely to my own conscience but also what in me lies upon just occasion to the consciences of others but I humbly conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so far from noting in the grammar meaning of the phrase to approve ones self to another that it doth not signifie to approve ones self to his own conscience it never bearing the sense of a verb of giving as was noted before to approve of ones self and to approve ones self to ones self are two differing verbes and two distinct acts formally considered though both self-approbation and both the same thing in effect which may appear yet more plaine if we compare approving our selves or approving of our selves with rendring our selves approved to others for here approving our selves i. e. of our selves in our own immanent act and approving our selves to another is our transient act in rendring our selves and anothers act and not our own at all in approving us for by the one we approve our selves and by the other we render our selves to anothers approbation Yet in fine I must needs confesse that self-examination in 1 Cor. 11. 28. implies more in my opinion then barely to approve our selves the scâ—ndal being open it seemss to intimate that they should examine themselves so as to take off the scandal from others else the plaister seemes to be narrower then the sore and here I shall take the boldnesse to say that I have some cause to think that this is the utmost intention of one very learned and Reverend Divine wsto is otherwise mistaken by his brethren and if this be indeed all I think we have much cause to thank him for it and none at all to except against it and yet I think I do not contradict my self For 1. I still conceive the meaning of the word doth not enforce it only the consequence of the text 2. Therefore the taking the scandal from off the brethren is only the fruit not any part of self-examination and intimates the issue of the trial not the Court. 3. That the approbation hence arising in the Church or others ariseth not from the Churches or others examination but from the parties own Reformation upon the examining and judging himself 3. Now lastly what is the necessary issue of self-examination The issue of this trial to warrant a private accession to the Sacrament or what evidences may truly satisfie the conscience of a man upon due examining himself that desires to come to the Sacrament that he may warrantably and lawfully come Answ 'T is both above my skill and besides my scope to determine this weighty question positively as Method leads me I conceive I stand obliged only to maintain that the necessary issue of self-examination in order to the Sacrament doth not imply saving grace Neither do I touch that tender controversie whether saving grace be necessary to a persons right in the Court of God as his Court is distinguished from the Court of the Church and of conscience only I affirm that the evidence of it is not necessary in the Court of conscience that is that some persons may yea and ought to come to receive the Sacrament though upon the strictest examination of themselves they cannot conclude or discover to themselves their own saving grace My Reasons are 1. Because that then those so whom this Sacrament is principally oâ—dained ought not to receive it viz. doubting Christians for those that can discover any degree of saving grace in their hearts are not capable of longer doubting yet those that are weak in the faith must be received This Ordinance is appointed for doubting Christians therefore 't is a seal added to Gods Word to confirm the doubtful therein there is bread to strengthen the weak and wine to refresh the drooping hearts therein Christ assures this is my body broken for you this is my blood shed for you thus sanctifying the Sacrament to be a special meanes of satisfying such as doubt thereof 2. Because if none but such as do discover truth of their graces by self-examination may lawfully come to the Sacrament then most of those that have an undoubted right to the Supper cannot actually receive viz. real Saints or Christians savingly qualified The reason of the consequence is this because the most of those that are thus savingly qualified cannot satisfie themselves without doubting of the truth of such