A survey of the summe of church-discipline. Wherein the vvay of the churches of New-England is warranted out of the vvord, and all exceptions of weight, which are made against it, answered : whereby also it will appear to the judicious reader, that something more must be said, then yet hath been, before their principles can be shaken, or they should be unsetled in their practice. / By Tho. Hooker, late pastor of the church at Hartford upon Connecticott in N.E.

CHAP. II. The Constitution of a visible Church in the Causes thereof: The Efficient and Matter.

THis visible Church, the subject adequate of our Enquiry, is to be attended in a double regard, either in respect of the

• Constitution, or
• Gubernation of it.

The Church in her Constitution is considered two waies, as Totum

• Essentiale, Or
• ...Integrale.

As totum Essentiale or Homogeneum, look at it as in the first causes, out of which she exists, and comes to be gathered, and this is called, Ecclesia prima.

This Church hath the right of electing and choosing Officers, and when these are set in it, it becomes totum Organieum. Ames. med. l. 1. c. 33. 18. The Corporation is a true body, when it hath no Major, nor other Officers, which happily she yearly chooseth.

We now come to enquire of the visible Church in her first constitution and gathering.

And in the handling of this, we shall take into consideration such speciall Questions, wherein there appears any difference be∣twixt us, and our Reverend and very learned Brethren, desirous to propound things, wherein difficulties yet appear unto us, ho∣ping some further evidence may be given for the manifestation of the truth, which we only seek, if we know what we seek: and therefore would live and learn; only while we thus beleeve, we thus speak.

The causes of a visible Church, which will make most for the clearing of the subject we have in hand, are the

• ...Efficient,
• As also the
  • Materiall, and
  • ...Formall.

Of the Efficient.

Concerning the Principall cause and Institutour of a visible Church, there is a common concurrence of all sides, so far as I can reade, and therefore I shall ease the Reader of all large dis∣course in this behalf.

It shall be enough to point out the truth, as it is expressed in Scripture: namely, The institution of the Church issues from the speciall appointment of God the Father, thorow the Lord Jesus Christ, as the head thereof, by the holy Ghost, sent and set on work for that end. So the Apostle speaks most pregnantly and plainly, Heb. 3.31. For this man (meaning Christ) was counted worthy of more honour then Moses, inasmuch as he that hath build∣ed the house, hath more honour then the house. Christ is set over the Church, which is, the house of God, as the Sonne, Moses as a ser∣vant. He the master-builder, Moses as an Inferiour and under-workman. And vers. 4. For every house is builded by some man, but he that buildeth all things is God. This ALL is to be re∣ferred to the things that went before, to wit, the things of the house.

What ever belongs to the Church hath God in Christ the Au∣thour of it. And hence in the old Testament it was given in charge to Moses, that as he saw all presented before him in the Mount, in a lively manner, so he must be cautelous and consci∣entious to hold himself to that patern, not to swerve an hairs breadth there-from, or to adde any thing of his own devising. And hence our Saviour claims this as his prerogative royall, Mat. 16. Ʋpon this rock I will build my Church. It is his house, and he knows his own minde, and therefore he only will fashion it there∣unto.* 1.1 And from hence it is, that in the time wherein Ezekiel would limme out, and that unto the life, the Temple to be erected in the new Testament, he there laies out all the particulars by Gods spe∣ciall appointment; The Outgoings and Incomings, Forms, Fashions, Laws thereof, and the Ordinances thereof.

Touching the Inferiour helping cause, viz, The Civil Magistrate,

how farre he may be said to have a hand in the erecting of Chur∣ches, It is that which hath exercised the heads and pens of the most judicious, and is too large for this place, and our purpose, we willingly passe it by, being not yet perswaded that the chief Magistrate should stand a Neuter, and tolerate all Reli∣gions.

Of the Matter.

Proceed we to make enquiry of the Matter, and there (though it hath not so much Art in it, yet because it hath more, and indeed more evidence, in regard of all, to whom we addresse this our en∣quiry; sith it concerns all, who seek the good of Church-fellow∣ship, as all need it, if they were worthy to share therein. Our first Conclusion is negative.

Conclusion I.

Parish precincts, or the abode and dwelling within the bounds and liberties of such a place, doth not give a man right, or make him mat∣ter fit for a visible Congregation.

Reason 1. No civil rule can properly convey over an Ecclesiasti∣call right. The rules are in specie distinct, and their works and ends also, and therefore cannot be confounded.

Civil power hath a nourishing and preserving faculty of Ecclesia∣stical Orders, Officers, and their severall operations. Kings shall be nursing Fathers, &c. But in their proper constitutions, they can∣not meet. Imperare and praedicare are not compatible, hath been a ruled case, admitting no contradiction in an ordinary way: one is compleat, and hath all the causes without the other, and therefore one doth not receive his constitution in whole or in part from the other. Civil power may compell Ecclesiasticall persons to do, what they ought in their offices, but doth not confer their Offices upon them. The Kingdom of Christ is spirituall, and not of this world. That Proposition then is beyond controul. The second is open to experience.

But the taking up an abode or dwelling in such a place or precincts is by the rule of policy and civility. A man hath it by inheritance from his parents, or purchaseth it by his money, or receives it by gift or exchange. Ergo, This can give him no Ecclesiasticall right to Church-fellowship.

Reas. 2. That right which any man hath in Church-fellowship, Excommunication out of a Church can, nay doth take away. For Excommunication is, according to the intent of the Word, The

cutting off from all Church-communion: and what ever right be∣fore he had in his admission, is now disanulled by his Excommu∣nication. Let him be as an Heathen, Mat. 18.

But Excommunication doth not, nor can take away a mans ci∣vil right to the house and land, the civil priviledges he doth pos∣sesse, or remove him from the right of his habitation, civil office or authority, he is invested in.

Ergo, That is no Ecclesiasticall right.

Reas. 3. If Parish Precincts should have right to Church-fellow∣ship, then Atheists, Papists, Turks and profane ones, who are e∣nemies to the truth and Church, yea men of strange Nations and languages, who neither know, nor be able to do the duties of Church-members, should be fit matter for a Church, because they have abode in such places: yea those should have right to whom Christ hath denied right, Revel. 21.27.

Much more might here be added, but that the tenet is so grosse, that I suppose any, seriously judicious, will see the errour of it.

We shall come nearer home then, and our

2^d Conclusion is,

Visible Saints only are fit Matter appointed by God to make up a visible Church of Christ.

The terms shall be, 1. Opened. 2. The Question stated. 3. The Conclusion proved.

Saints as they are taken in this controversie, and in the currant expressions of Scripture, which look this way, and speak to this subject (Saints at Corinth, Saints at Philippi, at Rome, in Caesars house) were members of the Churches, comprehending the In∣fants of confoederate believers under their Parents Covenant, ac∣cording to 1 Cor. 7.14. and such constant expressions of Saintship do intimate, that either they were such, or at least conceived to be such in view and in appearance. I say in appearance: for when the Scripture so terms and stiles men, we must know that Saints come under a double apprehension. Some are such according to Cha∣rity: Some according to truth. Saints according to charity are such, who in their practice and profession (if we look at them in their course, according to what we see by experience, or re∣ceive by report and testimony from others, or lastly, look we at their expressions) they savour so much, as though they had been with Jesus. From all which, as farre as rationall charity directed by rule from the Word, a man cannot but conclude, That there

may be some seeds of some spirituall work of God in the soul. These we call visible Saints (leaving secret things to God) in our view, and according to the reach of rationall charity, which can go no further, then to hopefull fruits. We say and hope, and so are bound to conceive they are Saints: though such be the secret con∣veyances, and hidden passages of hypocrisie, that they may be gilt, not gold, seemingly such only, not savingly, known to God and their own hearts, not known to others. So Judas, Demas, Simon Magus, Ananias, &c. And therefore our Saviour pro∣ceeds with such, not as God who knows the heart, but in a Church-way, as those who judge the tree by the fruit. De occul∣tis non judicat Ecclesia, That which the Church doth not see, it can∣not censure. Some mens sins go before, & some come after, 1 Tim. 5.24.

The STATE then of the QƲESTION is this. Persons, though they be hypocrites inwardly, yet if their conversations and expres∣sions be such, so blamelesse and inoffensive, that according to reason directed by the Word, we cannot conclude, but in charity there may be, and is some speciall spirituall good in them; These are fit mat∣ter of a visible Church appointed and allowed by Christ: and that for these Reasons.

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,

The members of Christs body are fit alone to be members of a true Church, because that is the body of Christ, ex concessis.

But only visible Saints, who according to the rules of reasonable charity may be conceived to have some speciall good in them, are only members of Christs body.

For to have a member, which nor doth, nor ever did receive any power or vertual impression of any operation in the kinde of

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.* 1.2 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.

But visible Saints (as formerly described) are onely sub∣jects in this kingdome.

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

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.

If visible Saints onely be not; Then non-visible may be.

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

the kingdome are given to them: To them all the oracles, ordi∣nances and priviledges do belong, &c.

But those who hate to be reformed, and cast away his commands, God professeth, they have nothing to do to take his cove∣nant into their mouth, Psal. 50.16, 17.

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

1.

That the wicked are forbidden in case, so long as they hate to be reformed, but not simply: but this hinders not, but that they may be ordinary hearers, and so members of a visible Church.

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,

that it hence follows not, that they should not be ordinary hearers of the word.

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,

That being ordinary hearers and so members of a Church:

Such an expression I will not now in∣quire how neer the cause it comes, I cannot but yet conceive, it is far from the truth.

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

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,

That this argument nothing concludes against them, because such adulterers, and slan∣derers, which are forbid to take Gods law into their mouthes, are to be cast out: but the question is, if they be not cast out, whe∣ther the Church for that be no true Church.

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.

Something also may be observed to clear the way where they go along with the truth. Namely,

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,

That hypocrites, because their falsenes is coloured and covered over with appearances of piety, and so cannot be censured (as not discovered) may be received into Church communion, without the breach of any rule, because the Church therein goeth according to the rule of charity, being bound to hope all to be good (upon grounds which shall be af∣terwards laid) which reason inlightned by rule cannot prove to be bad.

This is yeelded and therefore need not to have been proved.

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,

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

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.

Saints by externall call∣ing are the true members of a visible Church.

These are his words, and M^r Ainsworths are the very same, onely he saies the true matter, M^r Ainsw. saies the onely matter; wherein there can be no odds in regard of the substance of the thing intended; for true matter is that which now is in∣quired after, and if all other matter beside them is false, then they are the onely matter, in truth, of the 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.

Before I come to the point in contro∣versie, I will lay down two cautions (saith he) for the preven∣ting of errour in the simple, and of cavelling, in such as desire to contend. 1. It must be considered, that here the question is, about the visible or externall Church, which is by men discern∣able, and not of that Church, which is internall and invisible, which onely the Lord knoweth, we speak here of visible and ex∣ternall holines onely, whereof men may judge, and not of that which is within and hid from mens eyes. For we doubt not, but the purest Church upon earth may consist of good and bad in Gods eye, of such that are truely sanctified and faithfull, and of such, who have onely for a time, put on the outside and vi∣zard of sanctity, which the Lord will in due time pluck off, though in the mean time, mans dim sight cannot pierce through it.

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.

I desire it may be re∣membred, that the question between M^r Bern. and me, is, a∣bout the true and naturall members, whereof the Church is orderly gathered and planted, and not about the decaied and degenerate estate of the Church and members. For we know that naturall children may become rebellious, the faithfull city a harlot, the silver drosse, and the wine corrupt with water,

the whole vine so planted, whose plants were all naturall, may degenerate into the plants of a strange vine.

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

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.

He that professing the faith, lives not in the neglect of any known duty, or in the commission of any known evill, and hath such a measure of knowledge as may in reason let in Christ into the soul, and carry the soul to him: These be grounds of probabilities, by which charity poised accor∣cording to rule may and ought to conceive, there be some beginnings of spirituall good. I shall explicate both in a word.

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

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,* 1.3 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 is false (saith he) Those only we are to admit to the visible Church, whom we conceive to be Saints, and are in the judgement of charity perswaded they are such.

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.

It is one principle maintained by M^r. R. that profession and baptisme doe constitute a member of a visible Church. lib. 2, p. 25.

Whence I Reason.

What is required of a man of years to fit him in the judgement of the Church for Baptisme, that and so much is required to make him a member.

But visible holinesse (ut supra) is required to fit a man of years to be baptized.

The consequence admits no deniall, because to be baptized

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,

The ignorants and simple ones among the Papists, have not rejected the Gospel obstinately in respect it was never revealed to them, yet the sim∣ple ignorance of points principally fundamentall makes them a non-Church.

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.

3. Conclusion,

Churches constituted of fit matter may be corrupted by the breaking forth of scandals, and pestered with scandalous, persons which may fo far be tolerated, until in a judiciall way, the cen∣sures of the Church be exercised upon them, according to the rule of Christ, and they thereby reformed or else removed and cut off from the body.

There be three branches in the conclusion, which hold forth evidence of truth at the first sight, and therefore we shall not stay long upon proof.

That Churches rightly constituted may soon be corrupted,] the Scriptures are pregnant which testifie it, and experience is so plain, it is past gainsaying, at Corinth, Galatia, Sardis, Laodicea, &c. And above all, this is to be seen in the Church of the Jews, the canker of falsenesse in doctrine, and corruption in manners, had so far eaten into the very essence of the Church, Hos. 2.2.9. that the Lord threatned her to give her a bill of divorce, and to cast her out of his sight as not his wife.

2. Yet in such declining times, when deseases grow deadly, there is allowed, and a toleration of necessity must be so far granted, untill Juridice by a judiciall proceeding the evil be examined, the parties convinced, censures applied for Reforma∣tion] For the Ordinances of Christ and rules of the Gospel serve, not only for the constitution of a Church, but for the preserva∣tion of it. That is the main scope of our Saviour his government: first, to gain a sinner if it may be, for he came not to condemn

the world (men can condemn themselves fast enough) but to save it, and the censures of the Church are sufficient to recover the sick and deseased, as well as to nourish the sound.

And hence our Saviour requires time of triall, if they may be healed, and untill that be over, they must be tolerated. Cutting off is only used when things come to extremity. If he will not hear, let him be as an Heathen. &c. Therefore had he heard and submitted to the censure of the Church, and been gained there∣by to repentance and reformation, there had needed no further proceeding.

But in case they prove incorrigeable and irrecoverable by the physick used, they are then to be abandoned. Purge out the old leaven. 1 Cor. 5. cast out such an one.

And hence it is evident, the corrupting of a Church constitu∣ted gives no allowance to bring in corrupt members to the con∣stitution of a Church, but the contrary, if a pertinacious mem∣ber should be removed by the rule of the Gospel, then such a one should not be admitted.

These Conclusions premised: the arguments of M^r. Rutt, a∣gainst the visibility of Saints to be right matter of a Church, will admit an easie answer.

1. Argument, is taken from the manner of receiving mem∣bers in the Apostles Church, where there was nothing but a pro∣fessed willingnesse to receive the Gospel, howbeit they received it not from the heart.

Answ. There is not only a professed willingnesse to receive the Gospel, but a practicall reformation, that in the judgement of charity gives ground of hope there is something reall, before the contrary appear. And therefore Peter who received Simon Magus, upon his approbation of the truth and outward confor∣mity thereunto in the course of his life, when his practise pro∣claimed the contrary, the Apostle rejected him, as one in the gall of bitternesse and bond of iniquity, who had no share in Christ, and therefore certainly would not suffer him to share in the priviledges of communion, so persisting without repen∣tance.

2. Argument.

If the visible Church be a draw-net, where are fish and filth: an house, where are vessells of silver and gold, and baser vessels of brasse and wood: Then in

a Church rightly constituted, there may be beleevers and hypocrites.

Answ. The argument is wholly yeelded, and the cause not touched, much lesse concluded, as may appear by the state of the question taken in a right meaning.

The like may be said to the third argument, touching the man that came to the wedding, not having on a wedding garment, for it seems by the text, he carried it so cunningly in appearance, that onely the Master of the feast perceived it, others did not discover it, before his coming in.

The three last arguments having one and the same bottom to bear them up, admit one and the same answer.

If the Churches of Israel, Judah, Galatia, Sardis, Laodicea, were Churches truely constituted, and yet in them were many wicked, prophane, unclean; then visible Saints are not onely fit matter allowed by Christ to make up a visible Church.

But they were Churches truely constituted, and yet had clean and unclean mixed among them. Therefore,

Answ. The consequence is denied, and the cause is given in the third conclusion, because such are onely by rule to be tolera∣ted for a time, untill the censures be tried upon them. But if then they prove incorrigible they are to be removed and excom∣municated. So that the edge of the argument may be turned most cruely against the cause it would prove.

If in all these Churches the unclean and profane were to be excommunicated: Then such as they, were not to be admit∣ted. But by Gods command they were to be excommunicated.

Therefore such as they were not to be admitted. Its certain Christ allows the Toleration of some in the Church for a time, whom he doth not allow to be taken in as fit matter to make up a Church.

The rest of his Arguments propounded in his second book. p. 251. labour of the same mistake, and the like answer releeves the reader without the least trouble. For let him carry the con∣clusions formerly propounded along with him in his considera∣tion, and refresh his memory with the caveat and caution that was put in by M^r Robinson, when I cleared the opinion of those our Brethren of the Separation; That our Question is not, whether members now received, and visible Christians in the eye of charity may so degenerate and break out into scandalous cour∣ses

and apostasies, that they may be scandalous, and that grossely: But the Question is, whether in the orderly gathering of the Church, such according to the way and warrant of Christ can, and ought to be received.

And therefore to dispute, The Church now gathered hath wicked and ungodly in it, and such as be not visible Saints: Therefore it may be gathered of such, is so broad unconsequence, and makes the Church door so wide, that M^r R. his own princi∣ples will proclaim it to be the broad way that leads crosse to the tenure of the Gospel. For I would make a collection, that shall carry a parity of reason with M^r R. his Inference, which cannot stand with his own grounds.

• 1. Such as were in the Church of Israel, in Deut. 29.
• 2. Such as the false Apostles, Nicolaitans, followers of Ba∣laam and Jezebels doctrine,* 1.4 who were members of the Churches of Asia. 3. Such who were Schismaticks, Rai∣lers, Partakers of the tables of devils, 1 Cor. 6.10. with chap. 10.20.

Such may be received members, according to the order of Christ.

But such as these are openly scandalous.

Therefore such as be openly scandalous may be received into the visible Church.

And this doth not only set open the Church door, but pulls down the Church-side, and its that which M. R. himself gain∣saies, and that professedly and in terminis. lib. 2. p. 251. Let him therefore but defend his own opinion, and the like defence will maintain our cause from the force of these arguments.

His fourth argument taken from the 3000. in Act. 2. is an∣swered before.

His fifth. is p. 253. Thus:

If we are to bear one anothers burthen, and so fulfill the law of Christ, and if grace may be beside many sins, yea if Simon Magus his profession was esteemed sufficient for to give him bap∣tisme: Then it is not required, that all the members of the visible Church, be visible Saints, as before explicated.

Answ. The consequence fails, for all this may be, namely, there may be many weaknesses, and yet visible expressions of re∣pentance to reasonable charity, and it is certain there were such in Simon Magus. For what Peter exacted at the hands of those, Act. 2.38. Repent and be baptized; he would and did follow

the rule of Christ which he had received and delivered to others, and therefore required as much at his hands.

The examples of Asa and Solomon, the one breaking out in∣to open persecution, the other into toleration of grosse Idolatry, are here very impertinent, and prejudiciall to M.R. his own defence and confession: For if such as these may be received; then openly scandalous may be entertained, which he denies, ubi supra.

His sixth argument is,

If onely visible Saints should be received, then we are not onely to try our selves, but to examine and judge carefully one another, and that every one must labour to be satisfied in con∣science anent the regeneration one of another.

Answ. M.R. maintains we should be satisfied in the judgement of charity that persons are such: for he holds,

1. that we must beware they be not scandalous. 2. They must be such as may be baptized by the order of Christ; and these must repent and professe their faith in the Lord Jesus. 3. They must be such as by their profession must notifie they be true beleevers, ut supra.

lib. 2. pag. 196. Therefore, They must try and examine them that they be such, and these grounds give warrant thereunto.

Argument seventh.

If many be brought and called to the visible Church on pur∣pose both in Gods revealed intention in his word to convert them; and in the Churches, that they may be converted: Then the Church doth not consist of those who are professed converts.

Answ. The proposition fails. Those who are converts in the judgement of charity, may yet in Gods intention be brought in∣to the Church, that they may be truely converted.

But if he mean, that the Church doth of purpose receive them into the Church to be converted, then it is crosse to his own Te∣net, and a person may be received to the seals of the Covenant, who doth not notifie that he hath faith, nay the Church may receive them to the seals, whom she knows have no right to the seals; for she knows they are not invisible members, which in M. R. his judgement onely gives them right.

Having thus cleared our way, We shall take leave in few words, to take into further consideration and examination some expressions of M. R. in chap. 9. p. 99. l. 1. where neer the end he hath these words.

1. Assertion. of M.R.

1.

We say that there is nothing more required, as touching the essentiall property and nature of being members of a Church as visible, but that they professe before men the faith; desire the Seals of the Covenant, and crave fellowship with the visible Church.

2. Assertion. of M.R.

2. "Preaching the Gospel is called a note of a true Church.

We shall take these into consideration, in the order that they are propounded; and

To the 1. Assertion.

Those that have a shew of godlines and deny the power thereof:

The Apostles charge is, that, we should turn away from such. i. e. Renounce all voluntary, and unnecessary familiarity with such: For the condition, unto which we are called by God, may happily necessitate a man or woman to hold constant and inti∣mate familiarity with such, in point of conscience, by vertue of their calling. A godly and pious wife must doe the duties of a wife in the most inward and intimate manner of familiarity with her husband, though profane and wicked: The bond of relation necessitates thereunto. But were it that she was free, she were bound in conscience neither to match, nor to maintain any speci∣all familiarity: because she is now at her choice, and her society is voluntary, and thence to be avoided. Whence the argument groweth on.

Argument. 1.

If I must not enter into a voluntary or unnecessary familiari∣ty with such, who have a shew of godlinesse and deny the power thereof: Then am I bound much more, not to enter into a speciall and spirituall society and fellowship of the faith.

Because this is much more, then ordinary and civil familiarity, and there is much more danger.

But this first part is the charge of the Apostle, therefore the second is undeniable.

Argument. 2.

Again the Apostles advice is plain and peremptory. If a Brother be an Idolater, or covetous, &c with such a one eat not, 1 Cor. 5.11.

If he be unfit for civil, much more for spirituall society and communion, and therefore both are to be avoided, as far as in my power, and according to my part, I shall be able. For it some∣times so falls out, that I cannot remove a wicked person from my spirituall communion, because it is not in my power to cast him out, whom a congregation will keep in, yet I must by ver∣tue of the Apostles charge, ever oppose, and protest against the admission of such, and the other of the brethren should accor∣ding to God, keep him out of communion, as unfit wholly for spirituall fellowship, who is not fit for civill familiarity.

Argument. 3.

They who should be cast out of a congregation by the rule of Christ, those are unfit to be received in.

But men may have all those three properties (suppose a com∣mon and ordinary drunkard) i. e. Professe the faith, is eager after the seals, most desirous of society with the Church; as counting it a disparagement not to be born, if not admitted to the Sacrament; and yet such a one should be cast out; therefore also kept out.

To the 2. Assertion of M^r R. Which is,

That it is vain to say the preaching of the word is no essentiall mark of the true Church, is made good by distinguishing three things. 1. Single and occasionall preaching. 2. Setled preaching or the setling of the candlestick. 3. The preached word with the seals. Whence the answer in the summe issues thus. It is not the single, but the setled preaching of the word, established and remaining in the Church, which is a mark of it.

Answ. How ever the tenet seems to be vain, yet it will not vanish so easily.

By setled preaching of the word] Is meant a constant opening and applying the Scriptures in one place to one people.

By mark] Is meant, not any common accident or adjunct which doth indifferently agree to other things, as well as the Church, for then it could never be said to notifie the Church, in that it may notifie many things besides. But it must be a diffe∣rencing and distinguishing note, and therefore it must be proprium quarto modo, as they call it, and inseparable.

These things confessed, which received rules of reason evince; I thence dispute.

That which is separable from the Church, and common to something beside that, cannot be a note of the Church.

This is evident from the right explication of the terms.

But setled preaching of the word, and constant opening and applying the Scripture to one people, in one place, is sepa∣rable from the Church.

As suppose a Minister should preach many years, to a com∣pany of Infidels in one place. Nay suppose a lecturer speak con∣stantly to a company of people, which resort from severall Churches, unto the same Auditory.

Here is setled preaching, and yet here is no Church; and there∣fore this is a seperable adjunct, and no note.

If it be replied, that you must consider setled preaching, as established and remaining in the Church.

To that the answer is; This plea is yet too narrow, to cover the nakednesse and weaknesse of this assertion. For upon this grant, the dispute must follow one of these two waies. The setled preaching of the word taken with the Church, is a mark of the Church: and this is irrationall, to make the Church a mark of it self. Or the meaning must be this; Setled preach∣ing, whilst it remains in the Church, is a note of the Church: but this nothing helps, for the inference remains as feeble as before. For if such a setled preaching be but a common adjunct or separable accident, in the nature of it, let it be where it will be, it will never, nay it can never be a proper note to that thing, as Sensitiva facultas in homine, is not a mark of a man, though in a man.

Notes

• * 1.1

  As M.R. acknow∣ledgeth. l. 2. p. 10. Ezek. 43.11.
• * 1.2

  Isa. 33.23.
• * 1.3

  1 Joh. 3.8. & 5.19. & 3.10. 2 Tim. 3.5.
• * 1.4

  Rev ••. & 3.1.