Reason 1.

From the nature of a visible Church rightly constituted,

It is truly stiled, and truly judged by Scripture light to be the visible body of Christ, over whom he is a Head, by Politicall Go∣vernment and guidance, which he lends thereunto, 1 Cor. 12.12. And that it is a visible politick body, appears quite thorow the whole Chapter, but especially, v. 27, 28. Because in that Church God sets Orders and Officers, Some Apostles, Teachers, Helpers, Govern∣ments. The like to this, Ephes. 4.12, 13. Where these Officers are, it is supposed there be visible concurrences of many Saints con∣senting, both to choose such, and to subject unto such being chosen. Whence the Argument proceeds,

For to have a member, which nor doth, nor ever did receive any power or vertual impression of any operation in the kinde of Page  16 it from the head, is not onely against reason, but against that reference and correspondence, which the members have to the head. Now visible Saints onely, according to former explicati∣on, can be said by the rules of reasonable charity, to have some vertuall influence of some spirituall operation from Christ as a Head.

Therefore Such onely are members of a Church.

Reason. 2.

Those are fit to be members of Christs Church, that are sub∣jects in Christs Kingdome.

The Church is the visible kingdome in which Christ reigns, by the scepter of his word and ordinances, and the execution of discipline.* To whomsoever he is a Head, over them he will be King. He is our King; He is our Lawgiver. The Church is his House, and he is Master and Ruler of it. They who carry themselves, in professed rebellion, they are Traitors, not subjects. The members of the Body are under the motion and guidance of the Head. Wolves and Cancers are contrary to it. Members are in subordination, Wolves and Cancers are in opposition to the Head.

Christ is the King of Saints (not of drunkards and whore∣mongers, Athiests, &c.) they alone proclaim subjection in their practice: They onely attend to know and doe the will and com∣mand of God, or in case they swerve aside, and be carried un∣awares and unwittingly into conspiracie, yet are they willing to see, ready to yeeld, and come in again. But such, who cry, hail Master, kisse Christ and betray him: that in words pro∣fesse the truth, but in deeds deny it, and are to every good work reprobate, Sonnes of Belial, who can bear no yoke, but break all cords, and cast all commands behinde their backs, these are convicted rebells, but are not subjects of Christs kingdome.

As a Generall of the field, he will overpower these, and destroy them as his enemies, but not govern them as leige people, and therefore he professeth to such as sent after him, that they would not have him to rule over them, that they were his enemies. Bring hither mine enemies, and stay them before mine eyes.

Reason. 3.

If those who be visible Saints, be not those that are only fit to be Page  17 members, then those who are not visible Saints, that is such who in the judgement of rationall charity, are gracelesse persons for the present, and give up themselves to the swinge of their distempers, they may be members.

The consequence is beyond dispure, for contradicents divide the breadth of being.

But this draws many absurdities with it: For then such who to the judgement of charity are members of the devil, may be conceived members of Christ. Those, who to the eye of reason, are servants to sin, may be servants of righteousnesse and of Christ: and those, who are under the kingdome of darknesse by the rule of reasonable charity, by the same rule, at the same time, they may be judged under the kingdome of light. Those may be counted fit to share in the covenant and the priviledges thereof, as Sacraments and Church society, who are strangers from the covenant, and without God in the world. All which are absurdities, that common sense will not admit.

If it be replied, that all these may be verified of cunning hy∣pocrites not yet discovered.

I answer: The Argument leaves no place for the appearance of such an objection: for the terms in open expression are pointed directly against such, that in the judgement of charity were not Saints: and then the difference is exceeding wide. Those that are darknesse, and the servants of sin inwardly, may to the view of charity seem to be light, and servants of Christ outward∣ly, and yet in charity be led by light. But that he who in his outward practice should appear to be a slave to sin, and subject to the kingdome of darknesse, should yet be conceived to be a ser∣vant to God and subject to his kingdome: Surely charity must not onely pluck out her eies to see by anothers spectacles, but loose eies and spectacles and all, and cease to be charity; yea be turned into folly and madnes.

Reason. 4.

Those who by God are excluded from his covenant and med∣ling with that, as unfit, they are not fit to have communion with the Church: For to that all the holy things of God do in an especiall manner appertain.

Its Gods house, and there all Gods treasury lies: The keyes of Page  18 the kingdome are given to them: To them all the oracles, ordi∣nances and priviledges do belong, &c.

To this M^r R. l. 1. p. 116. answ. 2. things.

1.

To which I shall crave leave to reply severall things.

1. The answer, in the 1. branch of it yeelds the cause, and grants all that was desired or intended, namely; while they hate to be reformed they have no title, which is all that is striven for: for if they come to see their sin, and to reform their evil waies, and give in evidence of their godly sorrow and repentance, then they are no longer haters of reformation, but true reformers and repentants in the judgement of charity, and then visible Saints, and fit to be made materialls in the temple, when the rubbish and unhewnnesse of their distempers are taken away. But while they remain haters, they have no title, ex concessis. There∣fore that while, they are not visible Saints; which is all the argument required, and is now yeelded.

Whereas its added,

Answer: It is true, it was never intended nor inferred; therefore the argument is untouched. For we say, as you, it doth not follow, nor need be required, for help either of the reason or the question. For let it be supposed, they may so doe, nay for ought we know, they should so doe, and we yet have what we would.

It is yet further added,

1. If ordinary hearing make a man a member, then excommu∣nicate persons, who are cut off from membership, are members, for they may ordinarily hear; ex concessis.

2. Then Turks, Papists, all sorts of contemners of the truth, Indians, Infidells, shall be members, for they may Page  19 be, and in many places are ordinary hearers.

3. Then in publique cities, where severall congregations meet, at severall houres, one and the same man may be an ordinary hearer in them all, and so a man may be a member of three or four congregations.

The second thing M^r R. answers, is,

To which I say, The first part yeelds the cause again, for if they should be cast out, there is no reason they should be received or taken in, nor have they right thereunto, nor be they fit matter for that work.

The second clause doth wholly misse the mark again. For the question is, touching the constitution of a Church, of what matter it should be made, It is not touching separation from a Church: for the errour is in taking in such as be not fit. So that the argument is yet unanswered, yea by these answers, further confirmed.

So much may serve for the confirmation of the conclusion for the present, more shall be added in an opportune place.

But before we leave the conclusion, we shall make some in∣ferences from it, which may further help us in our proceedings and purpose in hand. Something hence may be collected for the discovery of sundry mistakes in the Separatists, wherein they go aside from the truth. Something observed, for to clear their way, wherein they go along with it.

Inference. 1.

If visible Saints be fit matter for to make a Church, Then Church fellowship presupposeth them to be such, but properly doth not make them such.

Inference. 2.

And hence, such mistakes in judgement or practice that do not hinder men from being visible Saints, doe not unfit men from being members of a Church.

Inference. 3.

Hence, the holding of the visible Churches in England to be true Churches (suppose it were an errour, which it is not) doth not hinder men from being fit matter for a visible Church.

Inference. 4.

Hence lastly, the not being in a Church, doth not hinder pri∣vate Christian communion.

The two last inferences, are the Tenets of those of the Sepa∣ration, not onely extreamly rigid, but very unreasonable. For if they be fit matter for publique communion, they are much more fit for private: But men are or should be visible Christians be∣fore they come into Church fellowship, and are thereby fitted for it, and therefore much more fitted for private communion.

Hence, They who hold visible Saints in the judgement of charity to be fit Matter, though they be not inwardly sanctified, cannot in reason be thought to maintain onely such, that be eff ctually called, justified, and sanctified, to be the onely matter of a rightly-constituted Church.

And therefore I could have heartily wished, that M^r Reut. would not have disputed against that which they freely and pro∣fessedly grant, to wit,

But the pinch of the difference lieth in this,

Whether such as walk in a way of profannesse, or remain per∣tinaciously obstinate in some wickednesse, though otherwise pro∣fessing and practising the things of the Gospel, have any allow∣ance from Christ, or may be counted fit matter, according to the terms of the Gospel, to constitute a Church.

This is that which is controverted, and should have been e∣victed by argument. There is no colour for such a consequence: If hypocrites be received into the Church, according to the rule of rationall charity and allowance from God, Then may profane persons also.

It is true, The expressions of some of our brethren, as those also of the Separation, are somewhat narrow at the first sighe, Page  21 and seem to require exactnes in the highest strain: yet were they but candidely interpreted by the received principles, according to which they are known to proceed, they would carry a fair construction, to any brotherly conceiving: of this I speak, be∣cause I doe observe, and I cannot but professe I doe observe it with trouble and grief, that M^r R. a man of such learning and sharpnesse of judgement, and in other things, and at other times of pious moderation, should yet so commonly, and frequently, and if I mistake not, without occasion offered many times, load the expressions of those, against whom he writes, with such a sense, that their own grounds, to his own knowledge, do directly oppose, and their own words, by an easie interpretation, may ad∣mit a contrary meaning.

I shall constrain my self therefore upon so just an occasion, to indeavour to clear this coast, that if it be the will of God, I may for ever silence misconceivings, or misinterpretations in this case: and therefore I shall labour,

1. To lay out the meaning of those of the Separation, out of their own words.

2. Punctually to expresse, how farre rationall charity, rectified by the word, will goe, in giving allowance to the visibility of Saints.

3. I hope I shall make it appear, that we require no more Saint∣ship to make men fit matter for a visible Church, then M^r R. his own grounds will give us leave.

I.

1. The minde and meaning of those our brethren of the Sepa∣ration is written in so great characters, that he who runs may reade it, if he will, nor can he readily mistake, unlesse he will. M^r Ainsworth against M^r Berrard. p. 174. Saints by calling are the onely matter of a visible Church: yet, withall we hold, that many are called but few chosen. Hence he cannot hold, that they are true beleevers, nor truely converted, or truely sancti∣fied, for then they should have been all chosen and elected, which in open words he doth peremptorily deny. The sense then can be no other but this, That Saints by externall and outward cal∣ling are fit matter of a Church, for had they been inwardly called they had also been elected.

This being the meaning of their Tenet, if M^r R. be pleased to look into his first book, ch. 9. p. 100. he will finde that he there gives his reader to understand, that he and M^r Ainsworth are of Page  22 the same minde. For he laies it as a firm corner-stone, the first conclusion that he propounds, for the true understanding of the true constitution of a Church.

Hear we M^r Robinson, A man pious and prudent, expresse his own opinion, in his own words, who thus, Justific. of Separ. pag. 112. propounds the question, and the state of it betwixt him and M^r Bernard.

So that we have expressions full. The Church consists of some who are faithfull and sincere hearted: Some counterfet and false hearted. Some really good, some really bad, onely those who appear so bad and vile should not be accepted. And doth not M^r R. say the same?

In the same place M^r Robins. addes.

The expressions are so plain that there needs no explication, nor can a man, that will deal candidly, mistake, unlesse one should set himself on purpose to pervert a writers meaning.

He that holds such may be received into the Church, who may degenerate from subjection and obedience, to rebellion, from faithfulnesse to falsenesse, from a profession pure and sin∣cere in appearance and approbation of men, to a rotten, profane and unsavoury carriage: He must needs hold, that false, coun∣terfeit, and hollow hearted hypocrites may be members of a Congregation.

When therefore we meet with such phrases printed and re∣corded, Onely the Saints, faithfull, called, and sanctified are to be members of a Congregation, He must needs be exceeding weak, or exceeding wilfull, that will not easily and readily give such a construction as this, Namely, Persons visibly, ex∣ternally such to the judgement of Charity, not alwaies really and internally such by the powerfull impression of Gods grace. Let therefore such mistakes be for ever silenced in the mindes and mouths of such as are wise hearted and moderate. We have thus cleared the expressions of our Brethren of the Separation.

WE shall now punctually expresse our own apprehensions, and with as much opennesse and simplicity as our shallownesse can attain unto, punctulis ergo agamus.

1. It is not the eminency of holinesse, that we look at in the entertainment of members, but the uprightnes of heart: Its not the strength and growth of grace, but the trueth that we attend. Rom. 14.1. Heb. 5.13.

2. This truth we know is, and may be accompanied with many failings and infirmities, which more or lesse may break out and appear to the apprehension of the judicious.

3. The judgement of this truth of grace, (as clouded and covered with failings,) is not certain and infallible, either to Church or Christian. Philip was deceived by Simon Magus, Paul mis∣judged of Demas, all the Disciples conceived as well of Judas, as of themselves, though he was a Thief (and bare the bag) nay though a Devill in Gods righteous sentence which he passed upon him. Joh. 6. & last. The Sum is, The heart of man is Page  24 deceitfull above all things, and desperately wicked, who can know it? The Lord himself takes that as his place, I the Lord try the heart, and search the reins. Ier. 17.9.

4. This judgement, then, of others sincerity, est tantum opinio, non scientia, and therefore the most discerning may be deceived therein, they may proceed according to the rules of Charity, and yet not passe a sentence according to the reality of truth.

5. Charity is not censorius yet judicious (she wants neither eyes nor watchfullnesse) hopes all, and beleeves all things, that are hopefull or beleeveable, 1 Cor. 13 6. ever yeelds and inclines to the better part, unlesse evidence come to the contrary, when she hath not ground sufficient to prove an evill. She con∣ceives her self bound to cast the ballance the other way, and to believe there is some good (take it in subjecto capaci whereof now we speak) As in the eye, there must be either sight or blinde∣nesse: So in the soul there must be either some measure of grace, or else habituall wickednesse, or that we call a gracelesse con∣dition.

If Love directed by the rules of reason and religion hath not sufficient evidence of the one, she believes the other: and in probabilities, where the weight of the arguments falls, love falls that way, and she hath warrant so to do, and by that means her perswasion comes to be poised.

6. The grounds of probabilities by which charity is poised according to rule, are either taken from the practice or from the knowledge of the party.

The way and ground of our proceeding according to both may be expressed in this proposition.

1. He must not live in a sin] Its not having but living in sin: not to be surprised and taken aside with a distemper, but to trade in it, is that we here attend. And it must be known sin] also, Such, to wit, whereof a man is informed and convinced Page  25 by the power of the word, and the evidence of reason, other∣wise sincerity may stand with a continued course in an unknown corruption, as the fathers did continue in poligamy. But he that commits some grosse evill, and expresseth no repentance for it,* or after conviction persists in the practise of known wic∣kednesse: rationall charity accounts such workers of iniquity, evill doers, such as be of the world, and lie in wickednesse, and by this the children of the Devil, are known from the children of God, He that hates his Brother, and doth unrighteousnesse. In a word, such, if they were under the discipline of Christ, would be counted pertinacious and should be cast out of a Congrega∣tion, therefore should not be received into it.

2. There must be so much knowledge as may let in Christ into the soul, and lead the soul to him] for there is a breadth of ig∣norance in some, like a dungeon so dark and loathsome, that rea∣sonable charity will readily conclude there can be no grace: Isa. 27.11. It is a people that have no understanding: there∣fore he that made them will not save them: without understan∣ding the minde is not good.

And in this sense and according to this explication, we do directly deny that proposition of M^r. Rutt. lib. 2. pag. 259.

This proposition, in the meaning formerly mentioned, we say, is true; and we require no more Saintship to make persons members of a visible Church, then M^r. R. his own grounds will give us leave and allowance to do.

Whence I Reason.

The consequence admits no deniall, because to be baptized Page  26 and to be admitted a member, infer each other:

The assumption is proved by the constant and received pra∣ctice of John the Baptist, Mat. 3.5.6.

When Jerusalem and Judae•, Scribes, people and Souldiers came to be baptised, they confessed their sinnes, vers 6. It was such a confession, as amounted to repentance, for the Baptist so interprets it: Bring forth fruits worthy repentance and amendment of life, verse. 7.8. and their own words evidence as much, Luke. 3.5.6. What shall we do? The advice of the Apostle requires as much. Repent and be baptized, Acts. 2.38. and the works of this Repen∣tance, and the aim of Baptisme imports as much. For the remission of sinne doth call for such competent knowledge of Christ, and of remission of sins in him, that they may make way for the sight of the need of a Saviour, and also of going to him.

Again 2. when M^•. R. thus writes, lib 2. p. 99,

Whence I Reason thus.

That Ignorance which maketh persons to be no Church, that will hinder a person from being a true member of a Church.

But there is a simple ignorance of points fundamentall that makes people a non-Church, by his own confession.

Therefore, by his grant, there is an Ignorance, that will keep a man from being a member of a true Church. and there is no point more fundamentall, then Christ to be the foun∣dation stone, laid by God, whereon our faith and we must be built.

A Third ground we take from M^r. R. is p. 196. l. 2. where he hath these words. Faith to speak properly doth give us right to the seals, and to speak accurately, a visible profession of the Faith doth not give a man right to the seals, but only it doth notifie and declare to the Church that the man hath right to the seals, bo∣cause he beleeves, and that the Church may lawfully give them to him.

Whence I Reason.

That profession which must notifie to the Church, that a person is a true beleever, that must notifie THAT HE HATH TRƲE GRACE.

But the profession that M^•. R. requires, must notifie to the Church that a person is a true beleever.

And if it notifie thus true faith, it must present such grounds of probability to charity rectified by the rules of reason and re∣ligion, that they will cast and carry the scales of a mans judge∣ment that way, and the evidences of grace to a charitable and reasonable consideration will overweigh all the evidences that come in competition or comparison with them, otherwise they cannot notifie a party to be a beleever, but sway judicious cha∣rity to the contrary side.