Answer to De Meauxs Book, Letter · Part 1

Answer to De Meauxs Book · Letter · Part 1

p. 2The firſt Part of M. de Condom's diſcourſe examin'd.

Inſtead of granting the Miniſters (ſays M. de Condom) to believe all the Fundamentals of the Faith,Conference, p. 2. we ſhew that there is one Article of the Creed they believe not, which is that of the Univerſal Church. 'Tis true, they ſay with the mouth, I believe the Catholick or Univerſal Church, as the Arrians, Macedonians, and Socinians ſay with the mouth, I believe, in Jeſus Chriſt, and in the Holy Ghoſt; But as there is reaſon to accuſe them of not believing theſe Articles, becauſe they believe them not as they ought, nor according to their true ſenſe; ſo if we ſhew the Pretended Reformed, that they believe not as they ought, the Article of the Catholick Church; we may truly ſay, that in effect they reject ſo important an Article of the Creed.

You muſt know then, what is meant by this expreſſion, The Catholick or Univerſal Church; and upon this I lay for my ground, That in the Creed, which was only a bare declaration of Faith, this Term muſt be taken in its moſt proper and moſt natural ſignification, and ſuch as is moſt uſed among Chriſtians.Conf. p. 3. Now all Chriſtians by the name of the Church, underſtand a Society, making profeſſion to believe the Doctrine of Jeſus Chriſt, and govern it ſelf by his Word. If this Society p. 3makes this Profeſſion, 'tis conſequently viſible, That this is the proper and genuine ſignification of the word Church, ſuch as is known by every one, and uſed in common diſcourſe; I deſire no other witneſſes than the Pretended Reformed themſelves.

The ſequel will declare, whether the ſcandal of dealing with that Article of the Univerſal Church, as the Arrians, Macedonians, and Socinians do, would not better agree with the Character of ſuch as follow M. de Condom's Opinion, than the Reformed Miniſters. This we ſhall preſently be able to judge of; and to that purpoſe four Queſtions muſt be examined.

The firſt is, Whether the ſenſe of that Article in our Creed ought to be reſtrained (according to M. de Condom) to the Church here on Earth, or extended farther?

Secondly, Whether this be a good and ſufficient definition of the Church upon Earth; A Society making profeſſion to believe the Doctrine of Jeſus Chriſt, and govern it ſelf by his word.

Thirdly, Whether this Church upon Earth be viſible, or inviſible? or whether it be both, conſidered in a different ſenſe, and different reſpects?

Fourthly, To what Church the Promiſes of Jeſus Chriſt do belong; whether to that defined by M. de Condom, or to that which we are about to define? Theſe four Queſtions will include, not only all the plauſible things M. de Condom hath ſaid in this firſt part of his Diſcourſe; but likewiſe all the other ſophiſtical Objections that are uſually put to us upon this ſubject.

Queſt. 1. Whether the ſenſe of that Article in our Creed ought to be reſtrained, (according to M. de Condom) to the Church here on Earth, or extended farther?

In order to reſolving the firſt Queſtion, you will pleaſe, Sir, to give me leave, to explain briefly that Article of our Creed, concerning the Catholick or Univerſal Church, and how we underſtand it, that ſo you may be able to judge, whether M. de Condom had reaſon to accuſe us of not taking it in its true ſenſe: And this I ſhall immediately enter upon.

We think then (this being ſuch a profeſſion of Faith, as ought to embrace its object entire, and in the utmoſt extent, and not in any one part only) that by the Ʋniverſal Church muſt be underſtood, not barely the viſible body, or company of the Faithful at preſent upon Earth, but that body or company of all the Faithful, which have been, are, or at any time ſhall be, from the beginning to the end of the World. Thus the Univerſal Church is, That which is already triumphant in Heaven, that which is now militant on Earth, and that which is not yet in the world, p. 4but ſhall be in ſucceeding Ages. All theſe three Churches do really make but one, becauſe united together in the eternal purpoſe of God, appointed to know one and the ſame Word, to partake of one and the ſame Spirit, and to inherit one and the ſame Glory. They are but one Family, for they have the ſame Father, the ſame Rights and Priviledges, the ſame Hopes, and are called to the ſame Duties. They are but one body, under the protection and Guidance of Jeſus Chriſt, their only Head, who is, as the Scripture ſays,Heb. 13. 8.Heb 13:8 The ſame yeſterday, to day, and for ever. And this is our ſenſe of the Church, called in the Creed, Catholick, or Univerſal.

The Latitude we here take the Church in, hath diſpleaſed M. de Condom; he ſays we put a wrong ſenſe upon the Article; and to underſtand it thus, is in effect to reject it. He is of opinion it ſhould be confined to this part upon Earth, which he defines, A Society making profeſſion to believe, &c.

But in the firſt place M. de Condom muſt allow us to tell him, that Saint Auguſtine however hath taught us to explain the Church in our Creed after this manner. That Father indeed went farther than we do, for he hath not ſcrupled to include in this notion, the Angels confirmed in Grace. Here††Eccleſia tota hic accipienda eſt, non ſolum ex parte, quae peregrinatur in terris, à ſolis ortu ad occaſum uſ que laudans nomen Domini, & poſt vetuſtatem captivitatis cantans canticum novum; verum etiam ex illa quae in coelos ſemper ex quo condita eſt adhaeſit Deo. Aug. Enchir. ad Laurent. Cap. 46. (ſays he, and 'tis in his very Expoſition of the Creed, that he ſays it) we muſt take the Church whole and entire, not only for that part of it upon earth, which praiſes the name of God from the riſing of the Sun, unto the going down thereof, ſinging to God a new Song, ſince their deliverance from their former Captivity; but alſo for that other part which is in Heaven, and never was ſeparated from the Divine preſence, the Bleſſed and Holy Angels.**Corpus ejus eſt Eccleſia, non autem iſta, aut illa, ſed toto orbe diffuſa. Nec ea quae nunc eſt in hominibus qui praeſentem vitam agunt, ſed ad eam pertinentibus etiam his, qui fuerunt ante nos, & his qui futuri ſunt poſt nos uſ que in finem ſaeculi: Tota enim Eccleſia conſtans ex omnibus fidelibus, quia fideles omnes membra ſunt Chriſti, habet illud caput poſitum in coeleſtibus, quod gubernat corpus ſuum. Aug. in Pſal. 56.Ps 56 The Body of Chriſt (ſays he in another place) is the Church, not this, or that Church, but which is diffuſed over the whole world; not that which is made up of men now alive, but conſiſting of thoſe which have been before us, and thoſe which ſhall come after us even to the end of the world. For the whole Church being compoſed of all the Faithful, in as much as all the Faithful are the Members of Jeſus Chriſt … Jeſus Chriſt for its Head, and this Head though exalted high in the Heavens, does notwithſtanding ſtill continue to govern his body.

M. de Condom muſt likewiſe allow us to tell him, that the Catechiſm of the Council of Trent hath given this ſenſe of the Church in our Creed. p. 5‖‖Catech. Conc. Trid. ad Paroch. Par. 1. Art. 9. Numb. 7, 8, 9. Eccieſiae autem duae potiſſimum ſunt partes, quarum altera Triumphans, altera Militans vocatur. Triumphans eſt, coetus ille clariſſimus, & faeliciſſimus beatorum ſpirituum, & corum, qui de mundo, de carne, de iniquiſſimo daemone triumphârunt, & ab hujus vitae moleſtiis liberi, ac tuti, aeterna beatitudine fruuntur. Militans vero Eccleſia eſt, coetus omnium fidel…um, qui adhuc in terris vivunt: quae ideo Militans vocatur, quod illi cum immaniſſimis hoſtibus, mundo, carne, Sathana perpetuum ſit bellum. Neque idcirco tamen duas eſſe Eccleſias cenſentium eſt, ſed ejuſdem Eccleſiae, ut antea diximus, partes duae ſunt, quarum una anteceſſit, & coeleſti patria jam potitur altera indies ſequitur, donec aliquando cum Salvatore noſtro conjuncta in ſempiternâ felicitate conquieſcat.Num 7:8Num 7:9The Church (it ſays, and 'tis in the very Explication of this Article) hath two parts, one of which is called Triumphant, the other Militant. The Triumphant is that illuſtrious aſſembly of the Bleſſed, and all thoſe who have vanquiſhed and triumph'd over the World, the Fleſh and the Devil, and who being now delivered from the miſeries of this life, enjoy everlaſting reſt and felicity. The Church Militant is the company of all the Faithful yet alive upon earth, which is therefore called Militant, becauſe they are engaged in a perpetual war with theſe moſt deadly enemies, Satan, the World, and the Fleſh. Yet muſt we not from hence imagine that they are two diſtinct Churches, but as was ſaid, two parts of one and the ſame Church, one of which is gone before, and already poſſeſt of its Heavenly Country. The other daily following after, till at length, being united with our Saviour, it ſhall reſt above in Eternal happineſs.

Again, We muſt deſire M. de Condom's leave to ſay, that the very Title of Catholick or Ʋniverſal uſed in the Creed, does lead us to this extended notion of the Church. This to me ſeems evident for two reaſons. Firſt, that this Title is given the Church to diſtinguiſh it from all falſe Churches, which do neither exiſt always, nor every where, but ſpring up and die away in ſome particular places, and at ſome certain times, as having no ſound nor laſting principle. Secondly, that this Title was to diſtinguiſh it from particular Churches, which are but members of this great Body collected by Chriſt, and ſeparated from the world, that he might ſanctifie it to himſelf. Whence it follows, that when we ſay the Ʋniverſal or Catholick Church, by this is plainly meant the Church intire, and at large, without exception, or limitation, either as to time or place.

Laſtly, M. de Condom muſt allow us to tell him, that we are brought to this notion by what follows in the Creed, The Communion of Saints, which terms explain this of the Catholick Church. For the Saints are not only perſons now living upon Earth; but thoſe alſo that reign in Heaven, and thoſe which ſhall be to the worlds end; and 'tis with all theſe that we are in Communion. If the Communion of Saints were to be underſtood of ſuch only, as make profeſſion to believe in Jeſus Chriſt, and govern themſelves by his word; This could be no other than an external Communion by living under the ſame p. 6Miniſtry, and partaking of the ſame Sacraments, which good and bad men enjoy equally. And certainly this would fall far ſhort of ſo great, ſo Majeſtick an expreſſion, and conſequently could not deſerve a room in our Creed.

But (ſays M. de Condom) in the Creed, Conference, Pag. 2.which was only a bare declaration of faith, this term muſt be taken in its moſt proper and moſt natural ſignification, and ſuch as is moſt uſed among Chriſtians. I own it muſt be taken in its moſt proper and moſt natural ſenſe, but even this ſupplies us with a freſh argument againſt him; it being certain, that the moſt proper and moſt natural ſenſe is to take the Ʋniverſal Church for the company of all thoſe that are truly the faithful, ſeparated from the world by the Word and Holy Spirit of God, according to the purpoſe of his Election from the beginning to the end of all things. I acknowledg the word Church when uſed in a Civil ſenſe, as for inſtance when ſpoken of the people of Iſrael, does moſt properly ſignifie an external and viſible company, and ſo far I am of M. de Condom's mind, both as to what he urges out of the Acts, and from the Septuagint Tranſlation. But ſtill I aſſert, that this word when applied to a Chriſtian Society, does not properly denote a viſible Congregation, or an outward profeſſion of the Faith, and no more; but chiefly an inward calling, a ſpiritual communion, and ſuch as that outward is only a conſequence of, and does depend upon. A man muſt be utterly ignorant of Chriſtianity to deny this truth. The Church then is a name for ſomething within, and not barely to ſignifie what paſſes without; ſo that implying an inward communion, when the Title of Ʋniverſal is put to it, it muſt needs mean the whole body of true and faithful Chriſtians. By the ſame reaſon I affirm this to be its moſt natural ſignification. When we ſay in plain terms the Ʋniverſal Church, nothing can be more natural than to underſtand the whole company of Gods children, as oppoſed to the men of the world, and children of this generation. Nothing more natural to Faith, and eſpecially a Confeſſion of Faith, than to interpret a term expreſſing the object of Faith, not in a reſtrained ſenſe, which gives only a partial Idea of the thing; nor in an ambiguous ſenſe, which gives a confuſed and doubtful one; but in a ſenſe that ſhall be perſpicuous and full.

As to the common uſe of the word, M. de Condom muſt pardon me, if I ſay there is a fallacy in his argument. For ſuppoſing it true (which really it is not) that all Chriſtians of this and ſome ages laſt paſt had confined the term Ʋniverſal Church, to the Church at preſent upon Earth; ſuppoſe the pretended Reformed (to uſe M. de Condom's own expreſſion) did commonly underſtand this term ſo, yet ſtill 'tis a trick to attempt to adjuſt the ſenſe of the Creed, by that which ſome latter ages have fixt upon it. 'Tis juſt as if I ſhould go about to explain the terms of our language by what will p. 7be in vogue two or three hundred years hence. For who does not ſee that the acceptation alters, and words are mightily removed from their firſt and genuine ſignification?

What I have alledged from St. Auſtin, and the Trent-Catechiſm, plainly convict M. de Condom of a miſtake either in matter of fact, or point of right. If the matter of fact depoſited before be true, That all Chriſtians underſtand by the Church, a Society making profeſſion, &c. He is out in point of right, for St. Auſtin and the Trent-Catechiſm ſhew, that the Church in our Creed is to be otherwiſe underſtood. But if this Rule hold, that the word in the Creed muſt be taken in ſuch a ſence, as is moſt in uſe among Chriſtians, he errs in matter of fact, for St. Auſtin and the Catechiſm, taking it as we ſee, 'tis manifeſt the Chriſtians of their times did not underſtand it as M. de Condom does, of a Society making profeſſion to believe, &c.

It is queſtionleſs more reaſonable to ſay, that the term Ʋniverſal Church in our Creed, ſhould be interpreted in a way moſt agreeable to Scripture ſtile, but this very thing quite overthrows M. de Condom's pretenſions. For the Scripture when ſpeaking of the Church, as the Creed does, with regard to its Univerſality, does always mean the whole body of the Faithful, and not one part only. Thus St. Paul hath taken it in that excellent paſſage,Epheſ. 22. 23. God hath given Jeſus Chriſt to be the Head of the Church, which is his body, the fulneſs of him that filleth all in all. In the fifth Chapter of that Epiſtle,Chap. 5. he repeats it no leſs than ſix times in the ſame ſenſe:Ver. 23. The husband is the head of the wife, Ver. 24.even as Chriſt is the head of the Church: The Church is ſubject to Chriſt as the wife is to her husband. Ver. 25.Chriſt loved the Church, and gave himſelf for it, Ver. 27.that he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle. Ver. 29.Chriſt nouriſheth and cheriſheth the Church. This is a great myſtery concerning Chriſt and the Church. Ver. 32.Thus again Col. 1. Chriſt is the head of the body the Church, Ver. 18.who is the beginning, the firſt-born from the dead. So laſtly Heb. 12. Ye are come to Mount Sion, Ver. 22.the city of the living God, the heavenly Jeruſalem, and to an innumerable company of Angels, Ver. 23.to the general aſſembly and Church of the firſt-born, which are written in Heaven. For the Apoſtle does not mean the Church Triumphant only, as M. de Condom would perſwade us, but the whole body of thoſe whom God hath enrolled in the Book of his Predeſtination, whether already taken up to Glory, or ſuch as are already juſtify'd and ſanctified upon Earth, but not yet glorify'd, or thoſe whom he will call effectually hereafter, and juſtifie, in order to their Glorification.

I conclude this Queſtion with one obſervation, which ought not to give M. de Condom any offence, becauſe the greateſt demonſtration of reſpect to an adverſary, is the removing every little objection made by him. I obſerve then that his Argument (which contains all this part of his Diſcourſe, neither does, nor according to the rules of reaſoning, can conclude any p. 8thing at all. He would know the meaning of Ʋniverſal Church in our Creed, We muſt take this term (ſays he) in the moſt proper ſignification, and ſuch as is moſt in uſe among Chriſtians. I grant it. Now all Chriſtians (as he goes on) by the name of Church underſtand a ſociety, &c. and for this I deſire no other witneſſes, than the Pretended Reform'd themſelves. Who does not perceive that this concludes nothing? He ſhould have ſaid, All Chriſtians underſtand by the Church Ʋniverſal, a ſociety, &c. and of this I deſire no other witneſſes, &c. Thus he ſhould have delivered himſelf, if he would argue regularly. All this while M. de Condom's proof all through the ſequel of his diſcourſe runs not upon the term in his Propoſition, The Ʋniverſal Church; but on that ſingle term the Church, between which there is a wide difference; for the Church may well be taken in a ſenſe, that the Ʋniverſal Church can by no means admit of. Indeed had M. de Condom ſaid, All Chriſtians by the Church Ʋniverſal, underſtand a Society making profeſſion, &c. and of this I deſire no other witneſſes than the Pretended Reformed themſelves, we ſhould have anſwered him, That the Pretended Reform'd never underſtood by the Ʋniverſal Church, a Society making profeſſion to believe, &c. becauſe according to their Tenets, the Church Univerſal roſe a great way further than this Society making profeſſion, &c. So that we ſhould immediately have put a ſtop to his Argument, and he could never have effected what he hoped for from it.

Queſt. 2. Whether M. de Condom's be a good and ſufficient definition of the Church upon Earth, A Society making profeſſion to believe the Doctrine of Jeſus Chriſt, and govern it ſelf by his Word.

By this deciſion of our firſt queſtion, I think, Sir, it appears that M. de Condom had no ground for accuſing us of taking that Article of our Creed concerning the Ʋniverſal Church, in a wrong ſenſe. Let us now proceed to the ſecond Enquiry, whether M. de Condom have given a good and ſufficient definition of the Church upon Earth, in calling it, A Society making profeſſion to believe the Doctrine of Jeſus Chriſt, and govern it ſelf by his Word.

Now this Queſtion being of ſuch mighty importance, that upon the determination o… it, the whole Controverſie betwixt us and the Roma… touching the Church does entirely depend, I was amazed to ſee, … he did not think fit to clear it, either to Mademoiſelle de Duras, or … other Proſelytes for whom the peruſal of this Diſcourſe was … Methinks, when men go about to make Converts, they ought … pretence of ſaving them a little trouble, to decline any inſtructi… … may be neceſſary for their ſatisfaction; and being perſwaded, … Church of Rome's pretenſions are juſt, ſhould not fear to have the p. 9Grounds of them examined, but ſuppoſe they will be found ſtrong and impregnable. How comes it to paſs then that M. de Condom was pleaſed to paſs by ſo fundamental a Queſtion? And how could be ſatisfy himſelf with barely propounding his definition, and ſaying only, that This was what all Chriſtians underſtand by the name of a Church.

However I ſhall be bold to ſay, that this is neither all, nor indeed the main part of what Chriſtians do, or ought to underſtand by it; and that his definition is defective by at leaſt one half; to which therefore I ſhall oppoſe another, which I aſſert to be what all Chriſtians ought to underſtand by the name of Church, viz. A Society of ſuch perſons, as making profeſſion to believe the Doctrine of Jeſus Chriſt, do truly and effectually believe it; and making profeſſion to govern themſelves by his word, do really and effectually govern themſelves by it. Our buſineſs now is to know which of theſe two is a good and lawful definition; whether that given us by M. de Condom in agreement with the Doctors of his Communion, or this of mine, in agreement with all Proteſtants? That is to ſay, we are concerned to know, whether the nature and eſſence of the Church conſiſt barely in externals and appearances; or whether ſomething of reality be not required? whether Hypocriſy, and ſuperficial Cheats can make men true members of the Church? or whether ſomething of truth be not neceſſary alſo, to know whether wicked men, worldlings, and reprobates, provided they make an outward profeſſion, and can but diſſemble handſomely, are real members of Chriſt's myſtical body, or whether this priviledge do not belong to thoſe that are truly the Faithful? Here lies the pinch of the Queſtion, which in my opinion would have reſolved it ſelf, had but M. de Condom propounded it fairly: For methinks 'tis very hard to acquieſce ſo far in his definition. But not to inſiſt on this firſt prejudice, let us examine the matter throughly.

I. The Scripture repreſents the Church to us, as the product and execution of God's eternal decree of Predeſtination, or Election; and beſides it teaches us, that God in electing and predeſtinating men, does it not to a mere outward profeſſion of Faith and Holineſs, but to an effectual Faith, and true Holineſs: And conſequently, effectual Faith and Holineſs are of the nature and eſſence of the Church, and not an outward profeſſion only. The conſequence is manifeſt; For the beſt way to diſcover the nature and eſſence of any thing, is to take it according to its own Author's firſt Idea and deſign; ſuppoſing that he does not (as we are all agreed God does not) ſwerve at all from his deſign in the execution of it. The Church then being God's own work, the ſureſt means to diſcern what that is, will be to inform our ſelves of God's deſign, if p. 10we can but find out that.Epheſ. 1. 3, 4.Eph 1:3Eph 1:4 Now this we find in the Election, Bleſſed be the God and Father of our Lord Jeſus Chriſt, (ſays St. Paul in the name of the whole Church) who hath bleſſed us with all ſpiritual bleſſings, in heavenly places in Chriſt; According as he hath choſen us in Him, before the foundation of the world. Verſ. 10, 11.And a little after, He gathers together in one all things in Chriſt, both which are in heaven, and which are in earth, even in him; In whom we have obtain'd an inheritance, being predeſtinated according to the purpoſe of him, &c. To this relates that ſaying of Chriſt,Joh. 17. 9.John 17:9 I pray not for the world, but for them which thou haſt given me, for they are thine. Where by oppoſing the world, for which he does not pray, to thoſe whom his father had given him, 'tis plain he underſtands the Church; and his meaning is, that the Father hath given them to Jeſus Chriſt, becauſe it was his by his purpoſe of Election. This appears further,Ver. 10. from the words that immediately follow, And all mine are thine, and thine are mine; for this mutual reciprocation of Good between his Father and Him (if I may ſo term it) is capable of no other ſenſe but this, in the ſequel of his diſcourſe. My Church are thine Elect, and thy Elect are my Church; they who are mine, as my people, are thine, as thy Elect; my Communion, and thy Election, have the ſame meaſures, the ſame extent, and do both comprehend the ſame perſons: So that the Election is nothing elſe but God's deſign and project of the Church; and the conſtituting of a Church, is the putting that deſign of Election in Execution.Pſal. 65. 3.Ps 65:3 Bleſſed (ſays David) is the man whom thou chuſeſt, and cauſeſt to approach unto thee, that he may dwell in thy courts. Theſe Courts are the Church of God, and men enter into them only by vertue of God's Election.2 Tim. 1. 9.2 Tim 1:9 God hath ſaved us (ſays the Apoſtle) and called us with an holy calling, not according to our works, but according to his own purpoſe and grace, which was given us in Chriſt Jeſus, before the world began. We muſt therefore come to the knowledg of the Church by his Eternal purpoſe, and to know that,Epheſ. 1. 4, 5, 6.Eph 1:4Eph 1:5Eph 1:6 we muſt conſult his Holy Word. He hath choſen us (ſays St. Paul) that we ſhould be holy, and without blame before him in love. Having predeſtinated us to the adoption of children by Jeſus Chriſt to himſelf; and, that we ſhould be to the praiſe of the glory of his grace. He does not ſay a bare profeſſion of Holineſs, but a real Holineſs; he does not ſay an appearance of adoption, but a true adoption; he does not ſay an external converſion, but an internal; That is, ſuch as may illuſtrate the glory of God. God hath predeſtinated us to a true Faith, and not an appearance of Faith; to a ſincere and ſubſtantial Regeneration, not to a ſhadow or colour of it. 'Tis paſt a doubt then, that a mere outward profeſſion cannot give us a full definition of the Church; but true Faith and Regeneration are neceſſary parts of the Idea we have of it.

p. 11II. The Scripture, when ſpeaking of the Church with reference to God, gives it ſuch appellations as can by no means be reſtrain'd to a more profeſſion, or allow us to think it can be compoſed of wicked perſons. It calls the Church,aaGal. 4. 26.Gal 4:26 Jeruſalem which is above, bbHeb. 12. 22.Heb 12:22the Heavenly Jeruſalem, the City of the living God, ccPſ. 2. 6.Ps 2:6the Holy Hill of Sion, ddGal. 6. 16.Gal 6:16the Iſrael of God, ee1 Pet. 2. 9.1 Pet 2:9A Holy Nation, a peculiar people; ffPſal. 28. 9.Ps 28:9the inheritance of God, ggEpheſ. 2. 22.Eph 2:22the habitation of God through the ſpirit, hh1 Tim. 3. 15.1 Tim 3:15the houſe of God, ii1 Cor. 3. 17.1 Cor 3:17the temple of God, kk1 Pet. 2. 5.1 Pet 2:5His holy Prieſthood, His ſpiritual houſe, llIbid v. 9.His royal Prieſthood, mmEph. 1. 14.Eph 1:14His purchaſed poſſeſſion, nn1 Pet. 2. 10.1 Pet 2:10the people of God. Tell me now, I pray, if the energy of theſe expreſſions is not admirably anſwered, by being reduced to a bare external profeſſion? Would God have ſent us a new Jeruſalem, a new Sion, a new City from above, and make this up of Righteous and Wicked, Hypocrites and true Believers indifferently? Does not the Apoſtle underſtand it ſo, when he ſays, thatooGal. 4. 26, 31. 30. 25.Gal 4:26Gal 4:31Gal 4:30Gal 4:25 Jeruſalem is free, that her children are not in bondage; i. e. thoſe who are the Children by promiſe, that they ſhall not be caſt out like Children of the bondwoman, but ſhall be Heirs; and that there is the ſame difference between this and the other Jeruſalem, that was between the two Wives of Abraham, Sarah and Agar? Would God make him a new Tabernacle, a new Houſe, a new Temple, and build it of holy and profane materials indifferently? St. Peter pp1 Pet. 2. 5.1 Pet 2:5did not intend it ſo, You (ſays he) as lively ſtones are built up a ſpiritual houſe. Would God ſeparate to himſelf a new people, a new Iſrael, a new Nation, from all other Nations, and require from it no more than an outward profeſſion, which alone works no regeneration at all? To ſhew that God himſelf never intended this, obſerve how himſelf ſpeaks,qqJer. 31. 32.Jer 31:32 This ſhall be the covenant that I will make with the houſe of Iſrael, After thoſe days (ſaith the Lord) I will put my law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people. We muſt take notice, that all theſe names above mentioned, are derived from the old figures of the Moſaical diſpenſation; this the very reading of them plainly teſtifies. Now this very thing makes directly againſt M. de Condom's definition: For as it is eſſential to a figure, to conſiſt of ſomething External and Corporeal, ſo is it equally eſſential to the thing figured, to conſiſt of ſomething Internal and Spiritual. The Church therefore is no longer a Jeruſalem, an Iſrael, a people linked together by outward bands only; this would correſpond well enough with the figures of the old Law; but it is a people, an Iſrael, a Jeruſalem, united and compacted by the inward hands of the ſame Faith, and the ſame Sanctification. This very term [the Church] is of it ſelf ſufficient to confirm this truth; M. de Condom acknowledges the Chriſtians had it from the Jews, Conf. p. 5.which is true. He ſays the Jews made uſe of it to ſignify the p. 12viſible Society of God's people, the Aſſembly which makes profeſſion to ſerve him. I agree with him in that too. He adds, That the Chriſtians have kept it in the ſame ſenſe. I am not of that opinion. This word, when applied to the figure, can ſignify no more than a viſible outward Aſſembly; but when to the thing figured, it muſt of neceſſity imply ſomething more, it muſt denote an inward community, a company, not of Bodies only, but Souls too;Rom. 10. 10.Rom 10:10 for it is not enough that a confeſſion be made with the mouth, men muſt alſo believe with the heart unto Righteouſneſs.

III. This will be yet more evident, if you reflect on ſome other applelations given to the Church, with relation to Jeſus Chriſt. For it is called, His flock, his ſheep, his ſpouſe, his ſiſter, his dove, his well-beloved, his body, a Body whereof He is the head, a Body that is his fleſh and his bones, a houſe built upon him, as upon a Corner-ſtone, the ſanctified in Jeſus Chriſt, the Children which God hath given him, and other expreſſions like theſe. Now who can ever imagine theſe glorious Titles ſhould import no more than an outward profeſſion? or that profane perſons and reprobates can have any ſhare in them? Luke 12. 32.Luke 12:32It is his flock, but what flock? Fear not little flock, for it is your Father's good pleaſure to give you the kingdom. They are his ſheep,Joh. 10. 27, 28.John 10:27John 10:28 but how, My ſheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they ſhall never periſh, neither ſhall any man pluck them out of my hand. It is his Spouſe, and his Siſter, but in what reſpect? Cant. 4. 9.Song 4:9Thou haſt raviſhed my heart, my ſiſter, my ſpouſe, thou haſt raviſhed my heart.Cant. 6. 9.Song 6:9 It is his Dove, but why his Dove? My dove, my undefiled is but one, the daughters, ſaw her, and bleſſed her. She is his well-beloved, but Wherefore his Well-beloved? Cant. 2. 2.Song 2:2As the lilly among therns, ſo is my beloved among the daughters.Epheſ. 4. 12, 13.Eph 4:12Eph 4:13 It is his Body, but how his body? The edifying of the body of Chriſt; till we all come in the unity of the faith, and of the knowledge of the ſon of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt.Ibid. v. 16. He is its Head, but what ſort of Head? From him the whole body fitly joyned together, and compacted by that which every joint ſupplieth, maketh increaſe of the body, to the edifying of it ſelf in love. It is his fleſh and his bones, but how theſe? Eph. 5. 29.Eph 5:29No man ever hateth his own fleſh, but nouriſheth, and cheriſheth it, even as the Lord the Church. It is a ſtructure built upon him, but how? In him all the building fitly framed together,Eph. 2. 21.Eph 2:21 groweth into an holy temple in the Lord. They are the ſanctified in Jeſus Chriſt, but how ſanctſied? They are ſuch as in every place call upon the name of Jeſus Chriſt our Lord.1 Cor. 1. 2.1 Cor 1:2 They are the Epiſtle of Jeſus Chriſt,2 Cor. 3. 3.2 Cor 3:3 but in what regard the Epiſtle? Written not with Ink, but with the ſpirit of the living God; not in tables of ſtone, but in fleſhy tables of the heart. It is his People, but what kind of people? Thy people ſhall be willing in the day of thy power,Pſ. 110. 3.Ps 110:3 in the beauties of holineſs. They are the Children p. 13which God hath given him; But wherefore were they given him? To exhibit them one day, Heb. 2. 13.Heb 2:13ſaying, Behold I, and the children which thou haſt given me.Joh. 17. 2.John 17:2 Thou haſt given me power over all fleſh, that I ſhould give eternal life to as many as thou haſt given me. Can any man after all this grant, that the Church ſhould be defined, A Society making profeſſion to believe, &c. or imagine that Hypocrites belong to this myſtical Divine Body?

IV. If we ſearch the Scripture yet further, we ſhall find other Arguments in confirmation of this Truth. Among theſe I reckon the predictions concerning the Church of Chriſt, to be met with in the Prophets. Thus it is deſcribed by Moſes; Deut. 30. 6.Deut 30:6The Lord thy God will circumciſe thy heart, and the heart of thy ſeed, to love the Lord thy God with all thy heart, and with all thy ſoul,Iſa. 34. 8, 9.Isa 34:8Isa 34:9 that thou mayeſt live. There ſhall be (ſaith Iſaiah) a high-way, and a way, it ſhall be called the way of holineſs, the unclean ſhall not paſs over it, but it ſhall be for thoſe; the wayfaring men, tho fools, ſhall not err therein: No lion ſhall be there, nor any ravenous beaſt ſhall go up thereon; it ſhall not be found there,Iſa. 54. 13, 14.Isa 54:13Isa 54:14 but the redeemed ſhall walk there. And in another place. All thy children ſhall be taught of the Lord, and great ſhall be the peace of thy children, In righteouſneſs ſhalt thou be eſtabliſhed. In the ſame ſenſe Jeremiah ſpeaks of it, They ſhall teach no more every man his neighbour,Jer. 31. 33.Jer 31:33 and every man his brother, ſaying, Know the Lord, for they ſhall all know me, from the leaſt of them unto the greateſt of them, for I will forgive their inquity, and I will remember their ſin no more.Ezek. 36. 25, 26, 27.Ezek 36:25Ezek 36:26Ezek 36:27 Ezekiel ſays as much; I will ſprinkle clean water upon you, and ye ſhall be clean. I will give you a new heart, and a new ſpirit will I put within you: and I will take away the ſtony heart out of your fleſh, and I will give you a heart of fleſh. And I will put my ſpirit within you, and cauſe you to walk in my ſtatutes,Joel 3. 17.Joel 3:17 and ye ſhall keep my judgements. In like manner Joel, Then (ſays he) ſhall Jeruſalem be holy, and there ſhall no ſtrangers paſs through it any more. Likewiſe Zechariah,Zech. 14. 21.Zech 14:21 In that day there ſhall be no more the Canaanite in the houſe of the Lord of hoſts. What can all theſe great and wonderful promiſes mean? This Circumciſion of Heart? This way of Holineſs where the unclean ſhall not paſs over? This keeping out of Lions and ravenous beaſts? This being taught of God? This univerſal knowledg, joyned with a pardon of ſins? This pouring out of the ſpirit, which ſhall take away the hearts of ſtone, and change them for hearts of fleſh? This Holineſs of Jeruſalem, ſo as to ſuffer no ſtranger, nor Canaanite in the midſt of her? I ſay, What ſignifies all this, if the form and eſſence of a Church conſiſt in a bare profeſſion; and if this Communion can be compoſed of unjuſt, as well as juſt, of Bad as well as Good men?

p. 14V. St. Paul in his firſt Epiſtle to the Corinthians, endeavours to make us apprehend the Church aright,1 Cor. 12. 12, 13:1 Cor 12:121 Cor 12:13 by reſembling it to a man's body. As the body (ſays he) is one, and hath many members, and all the members of that one body, being many are one body, ſo alſo is Chriſt. For by one ſpirit are we all haptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have all been made to drink into one ſpirit. I need not here obſerve, that by Chriſt he means the Myſtical body of Chriſt, That is, his Church; this is manifeſt of it ſelf,Verſe 27. and he explains himſelf ſo afterwards: You (ſays he) are the body of Chriſt, and members in particular. All we have to do, is to enquire, what he makes to be the principle and …and of this unity here attributed to the Church, and with reſpect to which he likens it to the body of a Man. And this is eaſily underſtood; for in his opinion it is the ſpirit, and conſequently not a bare profeſſion. But ſtill it may be doubtful what Spirit this is: Is it a ſpirit of direction only, that attends upon the Clergy, and prevents their giving erroneous determinations, and publickly profeſſing any ſuch, how wicked ſover the perſons exerciſing this Authority be? By no means. It is the ſpirit which the faithful receive, and whereof Baptiſm is a ſign: For (ſays the Apoſtle) we are all haptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have all been made to drink into one ſpirit. Thus you ſee the band and principle of the Churches Unity. The evident conſequence whereof is, that inward regeneration is eſſential to it, and that as many as have not been waſhed by, nor made to drink into this heavenly ſpirit, cannot be parts of this body.

VI. But the Apoſtle carries on his Argument yet further; for he takes notice, that although God had put a difference between the members, as there is likewiſe in thoſe of the Church; yet he had ſo qualified this difference, That there ſhould be (ſays he) no ſchiſm, 1 Cor. 12. 25, 26.1 Cor 12:251 Cor 12:26or diviſion in the body, but that the members ſhould have the ſame care one of another; ſo that whether one member ſuffers, all the members ſuffer with it; or one member be honoured, all the members rejoyce with it. From hence it is plain, that according to St. Paul, there is as real an agreement between the members of the body of the Church, as there is between thoſe of a humane body, without any contrariety or diſcord, and that this good correſpondence is founded on that Unity which makes each part to have one and the ſame common intereſt. Now what true agreement, or common concern can there ever be, between the members of Chriſt, and members of the Devil? Or in St. Paul's own phraſe, What fellowſhip between light and darkneſs? What continual enmity on the contrary muſt there needs lurk under the Covert of ſuch an untoward ſeeming Peace, as a bare outward profeſſion may make? p. 15Every one aims at advancing his own Maſter's honour, ſo that the ſentiments, deſigns, and methods of the Servants muſt of neceſſity carry as great oppoſition as there is between the Maſters they ſerve.

VII. In his Epiſtle to the Galatians he gives us another deſcription of the Church very like this:Gal. 3. 27, 28,Gal 3:27Gal 3:28 As many (ſays he) as have been baptizeed into Chriſt, have put on Chriſt. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Chriſt Jeſus. Thus far reſpects Communion with the ſame Chriſt, which is the very thing that conſtitutes the Unity of the Church, and is the eſſential form of it; ſo that perſons out of this Communion are not of the Church, becauſe they have no part in the Churches Unity. If you would now Know what kind of Communion this is,V. 29. attend to what follows. If ye be Chriſt's, Ye are Abraham's ſeed, and heirs according to promiſe. So that St. Paul does not treat of a Communnion conſiſting in a bare outward profeſſion, but ſuch a one as makes men Myſtical Children of Abraham, and heirs of God.

VIII. In his Epiſtle to the Romans, Rom. 8. 1.Rom 8:1he thought it not enough to ſay, They that are in Chriſt Jeſus, walk not after the fleſh, but after the ſpirit, which yet is intimation ſufficient,V. 9. what nature that Communion is of, that makes this Myſtical Body of Chriſt the Church; but he goes further, and is expreſs afterwards, If any man have not the ſpirit of Chriſt, he is none of his. Words of ſuch ſtrength as will not allow us to acknowledg wicked men belong to the Church unleſs we ſhould make a Church that is not Chriſt's. If the Church formally, and as ſuch, be Chriſt's, this muſt be true of all that are of the Church, and participate of that which conſtitutes it ſuch. Now according to M. de Condom's definition, wicked men and reprobates may be of the Church; therefore in his opinion they may be Chriſt's. Notwithſtanding St. Paul avers, that they that are Chriſt's, live not according to the fleſh; and that as many as have not Chriſt's ſpirit, are none of his; ſo that he is of a judgement different from M. de Condom's. If an outward profeſſion alone be the common band, and that which conſtitutes the Church, we are driven to maintain one of theſe three things: Either that ſuch a profeſſion does confer the ſpirit of Chriſt; Or, without Chriſt's ſpirit one may ſtill be his; Or, that the things which make it to be a Church, do not yet make it to be Chriſt's. The firſt of theſe would be abſurd. For what more ſo, than to aſſert,' That a bare profeſſion of Chriſtianity confers the Spirit of Chriſt? At this rate every Hypocrite is a partaker of that Holy Spirit. The ſecond, That one without Chriſt's Spirit may ſtill be his, directly contradicts Saint Paul's aſſertion, which poſitively declares, That he who hath not Chriſt's Spirit, is not his. And for the third, That the things which make it to be p. 16a Church, do not yet make it to be Chriſt's; it may be M. de Condom may not like this himſelf. I for my part look upon it as a very ſtrange poſition. For can one ſay, that what preciſely conſtitutes the Church, does not make it Chriſt's? This is as much as to ſay, that the Church is not his Body, nor his Spouſe, nor his well-beloved, nor any of all thoſe things the Scripture calls it. In a word, 'tis to ſay, that it is not conſidered in this quality any part of his concern. If M. de Condom frame to himſelf ſuch a Church as this, let him at leaſt give us leave to enquire why he does afterwards appropriate the promiſes to it. For what right can the Church have to theſe, if, as ſuch, it be not Chriſt's, nor hath Communion with him? Theſe two Propoſitions are evidently deſtructive of one another. If the Church as ſuch be not Chriſt's, it has no ſhare in his promiſes; if it hath, then it is his, as a Church. Let him chuſe which he pleaſe; if the firſt, our Controverſie is at an end, for to what purpoſe ſhould we diſſpute of a Church, which he ſays, is Jeſus Chriſt's; and yet is not his, nor hath any title to the promiſes? If the ſecond, let him not talk any more of a Church conſidered as ſuch, being conſtituted by a bare outward profeſſion: For this not conferring Chriſt's Spirit, cannot make the Church his; or if it can, St. Paul does not ſay true, when he tells us expreſly, That if any man have not the Spirit of Chriſt, he is none of his.

IX. The ſundry paſſages of Scripture concerning Hypocrites, who cloak themſelves with ſuch an outward profeſſion, abundantly prove them not to be of Chriſt's Church.1 Joh. 2. 9.1 John 2:9 He that ſaith, he is in the light, and hateth his brother, is in darkneſs. 1 Joh. 3. 10.1 John 3:10And a little after, In this the children of God are manifeſt, and the children of the Devil, whoſover doth not righteouſneſs is not God, neither he that loveth not his brother. 1 Joh. 4. 8.1 John 4:8Again afterwards, He that loveth not, knoweth not God, Jud. v. 12.Judg 5:12for God is love. St. Jude ſpeaking of theſe Hypocrites, calls them, Spots in our feaſts of charity, clouds without water, trees without fruit, twice dead, Mat. 7. 23.Matt 7:23plucked up by the Roots. Jeſus Chriſt himſelf ſays, In the laſt day he will profeſs unto them, he never knew them. What colour then have we for making ſuch members of the Church, which is Chriſt's Body? But that place of St. John removes all the difficulty,1 Joh. 2. 19.1 John 2:19 They went out from us, but they were of us: for if they had been of us, they would no doubt have continued with us, but that they might be made manifeſt, that they were not all of us. What a plain difference is here made between being among us, and being of us; being among us, is proper for Hypocrites, that are mixed with the Faithful, and joyn in the ſame profeſſion: Being with us, is ſincerely and truly to be of the Church; for which ſomething more than an outward profeſſion is requiſite.

p. 17X. We read in Scripture of a twofold Call, one by the meer Preaching of the Word, commonly termed an outward Call; the other by the Preaching of the Word, and the Holy Spirit both, ſtiled an inward Call. Of the firſt our Saviour ſpeaks,Mat. 22. 14.Matt 22:14 when he ſays, Many are called, but few choſen. Of the ſecond St. Paul, Whom he did predeſtinate, them he alſo caſed, and whom he called, Rom. 8. 30. foreignRom 8:30them he alſo juſtified. Now the Church, whoſe very name implies a Call, muſt needs have been the effect of one of theſe two juſt mentioned. But if defined by a bare profeſſion, it cannot refer to one or other of theſe, nor can it anſwer the deſign of either. It does not fulfil the end of the firſt, for the Preaching of the Goſpel does not call men to a meer Profeſſion of believing Jeſus Chriſt's Doctrine. A Hypocrite is ſo far from complying with this Call, that he rejects and mocks at it. It does not refer to the ſecond Call, becauſe the Spirit which calls with the Word, is a Spirit of Regeneration, and not bare profeſſion. What Call ſhall we refer it to then? I know not any third, the Scripture mentions not any, and the nature of the thing will not admit of any. We can conſider God in ſuch a caſe but according to two different capacities, either as a Law-giver, commanding, exhorting, promiſing and threating, or as an abſolute diſpoſer of Events, and ſo bringing to paſs in us the thing he commands us.

But whether commanding us, or whether working in to, he never ſtops at a bare profeſſion; he goes on to the truth of Holineſs and Faith, his Word enjoyns it, his Spirit produces it. So that whether ſoever of theſe two Calls you ſuppoſe the Church to obey, it muſt either proceed to a true Converſion, or be no Church, for the proper and natural ſignification of the word is a Called Society, but no one ever called it to an outward profeſſion, and no more.

XI. I ſuppoſe it is a maxim among all Chriſtians, That Jeſus Chriſt hath no more Churches than one, and that this on Earth, together with that in Heaven, make but that one; thus much we learn from the Trent-Catcchiſin it ſelf. A ſure method then of diſcovering the true nature and eſſence of the Church upon Earth, would be to ſearch into that in Heaven; for it is plain, were theſe of different natures, they would be no longer one, but two Churches of a ſeveral ſpecies. Thus much, I think, muſt be granted, and ſo likewiſe muſt the Concluſion I deduce from it, viz. That either the nature of the Church Triumphant, muſt exiſt in a bare profeſſion, or that of the Church Militant cannot. If the Churches Unity here below, be a Unity of Profeſſion, an external Unity only, and the internal one be but accidental, then the Unity of the Church above muſt be External too, and no more, and that Internal one reſulting from the agreement of hearts and wills, no more eſſential to it, than to this below. Otherwiſe (as was ſaid p. 18before) they muſt be two different Churches. Let them be ſo kind then to clear this Point, Whether we muſt believe that a true Piety, true Regeneration, and true Holineſs, are not really eſſeential parts of the Church in Heaven, for to this hour I never heard any ſuch thing maintained.

XII. Thoſe who deſire to be informed what the Church, and its Unity is,Joh. 17. 20, 21, 22.John 17:20John 17:21John 17:22 need only conſider what Jeſus Chriſt ſays in that admirable Prayer related by St. John, Neither pray I for theſe alone (his Apoſtles) but for them alſo which ſhall believe on me through their word. That they may be one, as thou Father art in me, and I in thee, that they alſo may be one in us. The Glory which thou gaveſt me, I have given them, that they may be one, even as we are one. The Churches Unity is formed after the pattern of that between the Father and the Son. This is a kind of reſemblance, a draught of that which hath ſome of the ſtrokes, though not all the livelineſs and perfection. It is therefore a Real Internal Unity, a Unity not of outward Profeſſion only, but in ſome ſort of nature and eſſence, a Unity of Regeneration, a Unity of the ſame Faith, and the ſame Righteouſneſs; and to reſtrain this to a meer External Union, ſuch as is common to both good and bad men, would not only weaken, but utterly evacuate the force of Jeſus Chriſt's expreſſion.

XIII. To all that hath been now alledged, might be added almoſt innumerable paſſages of the Primitive Fathers, who whenever they ſpoke of the Church in its true and genuine ſenſe, Joh. 6. 68, 69.John 6:68John 6:69did always deliver themſelves as we do. I will here inſtance in ſome of them: S. Cypr. in his 55 Ep. hath this paſſage, **Petrus ait, Domine ad quem ibimus? verba vitae aeternae habes, & nos credimus cognovimus, quoniam tues filius Deivivi: Significans ſcilicer & oſtendens, eos qui à Chriſto receſſerint culpâ ſuâ perire. Eccleſiam tamen, quae in Chriſtum credat, & quae ſemel id quod cognoverit teneat, nunquam ab eo omnnino diſcedere, & eos eſſe Eccleſiam, qui in domo Dei permanent. Plantationem vero plantatam à Deo patre non eſſe, quos vidimus non frumenti ſtabilitate ſolidari, ſed ta…quam paleas diſſipantis inimici Spiritu ventilari: De quibus & Joannes in Epiſtolâ ſuâ dicir, ex nobis exierunt, ſed non fuerunt ex nobis, ſi enim fuiſſent ex nobis, manſiſſent utique nobiſcum, Cyprian. Edit. Oxon. 1682. Where this is the 59th Epiſtle.Lord, ſays St. Peter, to whom ſhall we go, thou haſt the words of eternal life; and we believe and are ſure that thou art that Chriſt the Son of the living God. Shewing hereby that ſuch as depart from Chriſt, periſh through their own default; but the Church which believes in him, and conſtantly perſeveres in the Truths ſhe hath received, does never depart from him; and ſuch as continue in the Houſe of God are his Church. Such as want the ſubſtance and ſolidity of good corn, and are ſcattered abroad with the breath of the Enemy, like chaff with the wind, are not of Gods planting. With relation to whom it is, that St. John in his Epiſtle ſays, They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. In another place, having ſaid before, that the water mixt with their winc in the Euchariſt repreſented the people, as p. 19the wine did the Blood of Chriſt, he adds, ††Quando autem in calice vino aqua miſcetur, Chriſto populus adunatur, & credentium plebs ei in quem credidit copulatur & conjungitur. Quae copulatio & conjunctio aquae & vini ſic miſcetur in calice Domini, ut commixtio illa non poſſit ab invicem ſeparaj. Unde Eccleſiam, id eſt, plebem in Eccleſiâ conſtitutam ſideliter & firmiter in eo quod credidit perſeverantem nulld res ſeparare poterit à Chriſto, quo minus haereat ſemper & maneat individua dilectio. Cypr. Ep. 63. Pag. 154. Edit. Oxon.When therefore the water is mixed with the wine in the Chalice, the people are united to Jeſus Chriſt, and the company of believers joined to him on whom they believe. Now this water and wine are ſo mixt in the Cup, that they cannot be parted any more: Whence it follows, that nothing can ſeparate between Chriſt and his Church; that is, the perſons that are in the Church, conſtantly and cloſely adhering to what they have believed; nor break off the inviolable love they bear to one another. So that wicked men and Hypocrites are not of the Body of the Church, ſeeing an outward profeſſion is not ſufficient to make men ſuch.

St. Jerom ſays the very ſame thing: **Eccleſia Chriſti glorioſa eſt, non habens maculam, neque rugam, aut quidiſtinſmodi. Qui ergo peccator eſt, & aliqua ſorde maculatus, de Eccleſia Chriſti non poteſt appellari; nec Chriſto ſubjectus dici. Poſſibile autem eſt, ut quomodo Eccleſia, quae prius rugam habuerar. & maculam, in juventutem & munditiam poſtea reſtituta eſt, ita & peccator currat ad Medieum, quia non habent opus ſani Medico, ſed male habentes, & curentur vulnera ipſius, & fiat de Eccleſia, quae corpus eſt Chriſti. Hieronym. in Epheſ. 5. Tom. 9. Edit. Baſil. 1537.Eph 5The Church of Chriſt is a glorious Church, having neither ſpot nor wrinkle, nor any ſuch thing. He therefore that is a ſinner, and ſtained with any pollution, cannot be ſaid to be of Chriſt's Church, nor in ſubjection to Chriſt. It may happen indeed, that as the Church which had heretofare its ſpots and wrinkles, was after reſtored to youth and purity; ſo a ſinner may come to the Phyſician, for thoſe that be well, need not a Phyſician, but thoſe that be ſick, and ſo having his maladies healed, be made a member of the Church, which is Chriſts Body.

St. Ambroſe explaining thoſe words of the 36th Pſalm, Let not the hand of the ungodly caſt me down; ††Et manus peccatorum non moveat me. Etenim ſieut ſancti membra ſunt Chriſti, ita impii membra ſunt Diaholi. Manus peccatorum non moveat me; id eſt, Actus eorum qui peccant non me de juſtitiae ſtatione dimoveant. Piernmque enim dum videmus peccatores proſperis abundare ſucceſſibus, nutamus affectur & qaaſi quadam peccatorum manu de radice virtutis avellimur. Ambroſ in Pſal. 35. Edit. Pariſ. 1529.Ps 35ſays, As the Saints are members of Jeſus Chriſt, ſo wicked men are members of the Devil. Let not the hand of the ungodly remove me; that is, Let not the actions of Sinners tempt me to depart from the way of righteouſneſs, for we are apt to ſlip when we ſee the proſperity of Sinners, and ſo the hand of Sinners does in ſome ſort ſhake and looſen us from the root of vertue. If wicked men are members of the Devil, there little probability that hypocriſie ſhould be able to make them members of Jeſus Chriſt.

p. 20But of all the Fathers, there is not any that treats of this Subject with ſuch exactneſs and perſpicuity, as St. Auſtin does; a Man might compile a whole Volume of what he hath written about it. This Father explaining that of St. Jehn, They went out from us, but they were not of us. **Ex nobis exierunt, ergo plangimu… damnum. Audi conſolationem: Sed non erant ex nobis. Omnes haretici, omnes Schiſmatici ex nobis exie runt, id eſt, ex Eccleſia exeunt. Sed non exirent ſi ex nobis eſſent, antequam exirent ergo non erant ex nobis. Si antequam exirent non erant ex nobis, multi intus ſunt, non exierunt, & tamen Antichriſti ſunt. Audemus hoc dicre? ut quid? Niſi unuſquiſq que cum intus eſt non ſit Antichriſtus.—Nunc interrogare debet unuſquiſq que conſcientiam ſuam, an ſit Antichriſtus. Latine enim Antichriſtus contrarius eſt Chriſto—Eos autem qui non ſunt Chriſto contrarii, foras exire nullo modo poſſe, qui enim non eſt Chriſto contrarius in corpore ipſius haeret, & membrum computatur. Nunquam ſibi ſunt membra contraria, corporis integritas univerſis memberis conſtat; & quid de concordia dicit Apoſtolns? Si patitur unum membrum, compatiuntur omnia membra, & ſi glorificatur unum membrum, congaudent omnia membra. Si ergo in glorificatione membri caetera membra congaudent, & in paſſione omnia member patiuntur, concordia membrorum non habet Antichriſtum. Et qui ſunt intus, certe ſunt in corpore Domini noſtri Jeſu Chriſti, quandoquidem adhuc curatur corpus ipſus, & ſanitas perfecta non erit, niſi in reſurrectione mortuorum. Sic ſunt in corpore Chriſti, quomodo humores mali, quando evomuntur, tunc relevatur corpus, ſic & mali quando exeunt, tunc Eccleſia relevatur; & dicit, quando eos evomit, at que projicit corpus, ex me exierunt humores iſti, ſed non erant ex me. Quid eſt, non erant ex me? Non de carne mea praeciſi ſunt ſed pectus mihi premehant, cum ineſſent. Ex nobis exierunt, ſed nolite triſtes eſſe, non erant ex nobis. Unde probas? Quod ſuiſſent ex nobis, permanſiſſent utique nobiſcum. Hinc ergo videat Charitas veſtra, quia multi, qui non ſunt ex nobis, accipiunt nobiſcum Sacramenta. Accipiunt nobiſcum Baptiſmum, accipiunt nobiſcum, quod novunt fideles ſe accipere, Benedictionem, Euchariſtiam, & quicquid in Sacramentis ſanctis eſt. Ipſius altaris communicationem accipiunt nobiſcum, & non ſunt ex nobis. Tentatio probat, quia non ſunt ex nobis. Quando illis tentatio venerit, velut occaſione venti volant foras, quia grana non erant. Auguſtin. Tom. 9. Tractar. 3. in Epiſt. Jonnis. Edit. Pariſ. 1531.They went out from us, (ſays he) we lament the loſs: But hear the comfort, they were not of us. All Hereticks and Schiſmaticks go out from us; That is, depart from the Church; but were they truly any of outs, they would not have departed. They were not therefore out members even before they went out, and if ſo, then there are many within, who, tho they have not yet gone out, are Antichriſts. May we dare to eſſert this? Yes, why not? Let every man conſult his own Conſcience, to know if he be not Anticriſt. The meaning of Anticriſt is, contrary to Chriſt. Whence it is clear, that none but Antichriſts can go out; for ſuch as are not contrary to Chriſt, will by no means do ſo, for they continue in the body, and are reckoned among the members of Chriſt. The Members are never contrary to one another; The intire compoſition of a body conſuis in having all its members; and you know what the Apoſtle ſays upon this matual agreement of the Members, If one member ſuffer, all the members ſuffer with it; and if one be honoured, all ſhall rejoyce with it. Now if all the Members ſuffer in the grief of one, and rejoyce at the honour done to one, there is nothing that ſavours of Antichriſt in this mutual agreement. Thoſe p. 21that are within, are the body of our Lord Jeſus Chriſt. For this body is ſtill in a ſtate of healing, and will never enjoy perfect health and ſandneſs, till the reſurrection of the dead. Theſe Antichriſts are in the body of Chriſt like ill humours, the voiding of which eaſes the body: Thus when the wicked go out, the Church finds refreſhment; and when the body throws them out, ſhe ſays, theſe noxious humours are gone out of me, but they were no part of me; that is, they were not cut away from my fleſh or ſubſtance, but oppreſt my ſtomach while they lay there. They are gone from us then, but be not troubled at it, they were not ours. But how do you prove this?1 Joh. 2. 19.1 John 2:19 St. John ſays, If they had been of us, they would have continued with us. So that you ſee, many people receive the Sacraments with us, which yet are not any part of us; They have Baptiſm adminiſtred to them, they receive that benediction which the ſaithful are ſenſible they receive truly and effectually, the Euchariſt, and whatever is in the Sacraments. They communicate of the ſame Altar with us, and yet are no parts of us. Templation diſcovers them to be none. When that ariſes they are carried away, as with a ſtrong wind, becauſe they are not the true ſolid Corn. Nothing can be more expreſs. Evil men, tho within the pale of the Church; That is, making an outward profeſſion, yet are not of his Body, nor ought to be reckoned among his Members. Theſe are diſtempered humours within the Body, but not at all of the ſubſtance of the Body, ſuch as do but annoy the Body, and muſt be evacuated in order to give its relief. So that St. Auguſtine's ſenſe of the Church was, That it conſiſted only of Righteous perſons, and true Believers, and that inward vertues were eſſential to it, and ought to make a part of its definition.

Obſerve again what he delivers in his Treatiſe of Baptiſm, againſt the Donatiſts. ††Aug. de Bapt. contra Donar. Lib. 1. Cap. 17. … Itaq. ſive intus verſari videantur ſive aperte ſoris ſint, quod caro eſt, caro eſt, ſive in areâ ſuâ ſterilitate perſeveret, ſive occaſione tentationis tanquam vento, extra tollatur, quod palea eſt, palea eſt: & ſemper ab illius Eccleſiae, quae ſine maculâ & ragâ eſt, unitate diviſus eſt; etiam qui congrgatione ſanctorum in carnali obduratione miſeetur. De nullo tamen deſperandum eſt, ſive qui intus talis apparet, ſive qui foris manifeſtius adverſatur.Whether evil men be ſeemingly within the Church, or evidently out of it, ſtill that which is fleſh is fleſh. Whether the barren Chaff continue in the floor, or be ſcattered by the blaſt of temptation, it is ſtill but Chaff. Carnal and obdurate perſons, tho they mix with the Saints in the ſame Aſſemblies, are ſtill ſeparated from the Unity of that Church which is without ſpot or wrinkle. Yet muſt we not deſpair of any, either ſuch as being within the pale paſſes for Friends, or ſuch as being without, betrays a more manifeſt contraricty to us. p. 22And lower in the ſame Treatiſe,⸫⸫Baptiſmus corrumpi & adulterari non poteſt, etſi à corruptis & adulteris habeatur, ſicut & ipſa Eccleſia incorrupta, & caſta, & pudica eſt, & ideò ad eam non pertinent avari, raptores, foeneratores, quos non rantum foris, ſed etiam intus eſſe, multis literarum ſuarum locis Cyprianus ipſe teſtatur. Aug. de Bapt. contra Donatiſt. Lib. 4. Cap. 2. Baptiſm it ſelf cannot be corrupted, tho adminiſtred to corrupt perſons; any more than the church, which is incorruptible, chaſt and innocent. To which Covetous perſons, Robbers, and Uſurers do not belong; ſuch as Cyprian in many of his Epiſtles ſays, are not only without, but even within the pale. Preſently after,**Nec iſti Eccleſiae devoti ſunt, qui videntur eſſe intus, & contra Chriſtum vivunt, id eſt, contra Chriſti mandate faciunt; nec omnino ad illam Eccleſiam pertinere judicandi ſunt, quam ſie ipſe mundat lavacro aquae in verbo, ut exhibeat ſibi glorioſam Eccleſium, non habentem maculam, aut rugam, aut aliquid hujuſmodi: Quòd ſi in iſti Eccleſia non ſunt, ad cujus membra non pertinent, non ſunt in Eccleſiâ, de quâ dicitur, una eſt columba, una eſt matri ſuae, ipſa eſt enim ſine maculâ & rugâ: aut aſſerat qui poteſt, hujus columbae membra eſſe, qui ſaeculo verbis non factis renunciant. Ibid. Cap. 3. Such as live contrary to Chriſt, that is, in the breach of his Commandments, tho they ſeem to be in the Church, are not really ſo. We muſt not imagine they belong to that Church, which Jeſus Chriſt cleanſes by the waſhing of water, and the word, to make of it a glorious Church, without ſpot or wrinkle. And if they be not of that Church, whoſe members they are not, then neither are they of that, concerning which it is ſaid, My dove is but one, the only one of her mother. For this is ſhe that is without ſpot or wrinkle; and let them ſhew us how theſe are members of this Dove, who have renounced the World, in words only, and not in works. And a little after that, ‖‖Nos autem, ſecundum id quod in praeſenti eſt cui que hominum, quaerineus, utrum in illius Eccleſiae membris, quae una columba dicta eſt, & ſponſa Chriſti ſine maculà & rugâ, hodie deputandi ſunt, de quibus dicit Cyprianus in Epiſtolâ ſua quam commemoravi: quòd viam Domini non tenerent, nec data ſibi ad ſalutem coeleſtia mandata reſervarent, quòd non facerent Domini voluntatem, patrimoniorum luero ſtudentes, ſuperbiam ſectantes, aemulationi & diſſenquiſ que vacantes, ſupplicitatis & ſidei negligentes, ſeculo ſolis verbis & non factis renunciantes, unuſquiſ que ſibi placentes, a omnibus diſplicentes. Quòd ſi eos in ſuis membris nec illa columba cognoſcit, & talibus, ſi in eadem perverſitate permanſerint, dicturus eſt Deus, Non novi vos, diſcedite à me qui operamini iniquitatem, videntur eſſe in Eccleſià, ſed non ſunt, imò & contra Eccleſiam faciunt. Ibid.I would ask with reſpect to every man's preſent condition, whether ſuch men are now to be reckoned for members of that Church, which is the Dove, the Spouſe without ſpot or wrinkle, as Cyprian deſcribes in his Epiſtle. Men that kept not to the way of the Lord, nor the Heavenly receptes given for their Salvation, that did not perform the Will of God, but wholly addicted themſelves to worldly gain; proud, envious, contentious perſons, that neglected Hooneſty and Faith, renounced the World in words only, p. 23not in deeds; every one ſtudying his own pleaſure, and the diſſatiſfaction of all others. If this Dove refuſe to own ſuch for her Members; if God ſhall one day ſay to ſuch wretches, that continue in their perverſe courſes, I know you not, depart from me ye workers of iniquity; tho they ſeem never ſo much to be in the Church, they are not in truth of the Church, but act in direct contrariety to her. And in another place of the ſame Treatiſe;††Etiam ſi diſcedendi occaſiones ipſis deſint, qu… intus videntur▪ abilla inviſibili charitatis compage ſeparati ſunt; unde Joannes dicit, ex nobis exierunt, ſed non erant ex nobis, nam ſi fuiſſent ex nobis man…iſſent utique nobiſcum. Non ait quod exeundo alieni facti ſunt, ſed quod alieni erant, propter hoc eos exiiſſe declaravit. Aug. de Bapt. contra Donatiſt. Lib. 3. Cap. 19. Such as oppoſe brotherly love, whether they are plainly without, or whether ſeemingly within, are divided from that inviſible Aſſembly which Charity knits together. Therefore St. John ſays, They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. He does not ſay they alienated themſelves by going out, but that they were aliens, and that this was the reaſon why they went out. Thus far this Father does not diſſemble his opinion; He will by no means own any but the Saints to be Members of the Church, he totally excludes wicked men and hypocrites; he uſes no ſuch nice diſtinctions between dead and living members, as our modern Controvertiſts do; in the contrary, he explains what he ſaid, That wicked men were in the Church, by ſaying, that they ſeem to be in it; but they only ſeem to be ſo, for in very deed they are more foreigners, and ſuch as the Church does not acknowledg for hers.

In the fifth Book of the ſame Treatiſe, he ſays,**In Cantico Canticorum Eccleſia ſic deſcribitur, Hortus concluſus, ſoror, mea ſponſa, fons ſignatus, puteus aquae vivae, paradiſ…s cum fructupomorum. Hoc intelligere non audeo niſi in ſanctis & juſtis, non in avaris, & fraudatoribus, & raptoribus, & foeneratoribus, & ebrioſis, & invidis, quos tamen cum juſtis baptiſmum habuiſſe communem, cum quibus communem non habebant uti que charitatem—docemus. Nam dicat mihi aliquis, quomodo irrepſerint in hortum concluſum, & fontem ſignatum, quos ſaeculo ſolis verbis, & non factis renunciâſſe Cyprianus, & tamen intus fuiſſe teſtatur. Si enim intus ſunt, & ipſi ſponſa Chriſti ſunt, itane vero talis eſt illa ſine maculâ & rugâ, & illa ſpecioſa columba tali membrorum parte turpatur? An iſtae ſunt ſpinae in quarum medio eſt illa ſicut lilium, quod in eodem Cantico dicitur? In quantum ergo lilium, in tantum & hortus concluſus, & fons ſignatus, in illis videlicet juſtis, qui in occulto Judaei ſunt circumciſione cordis: Omnis enim pulchritudo filiae regum intrinſecus, in quibus eſt numerus certus Sanctorum, praedeſtinatus ante mundi conſtitutionem. Illa verò multitudo ſpinarum, ſive occultis, ſive apertis ſeparationibus, forinſecus adjacet ſuper numerum. Annunciavi inquit & locutus ſum, multiplicati ſunt ſuper numerum. Numerus ergo ille Juſtorum, qui ſecundum propoſitum vocati ſunt, de quibus dictum eſt, Novit Dominus qui ſunt ejus, ipſe eſt hortus concluſus, fons ſignatus, puteus aquae vivae, paradiſus cum fructu pomorum. Aug. de Bapt. contra Donatiſt. Lib. 5. Cap. 27. The Church is deſcribed in the Book of Canticles, as Chriſt's Garden incloſed, his Siſter, his Spouſe, his ſealed Fountain, his Well of living waters, his Orchard of p. 24Pomegranates. This I dare underſtand of none but the Saints and Righteous perſons; not of the Covetous, the Defrauders, the Extortioners, the Uſurers, the Drunkards, and the Envious, which have indeed the ſame common Baptiſm with the juſt; but not the ſame Charity. Let them tell me how the men that have renounced the world in words only, and not in deeds, got in to this incloſed Garden, this ſealed Fountain: For if theſe men are really in it, if theſe are the Spouſe of Chriſt, how can that Spouſe be without blemiſh or without ſpot? How can ſhe be the beautiful Dove, when ſtained with ſuch a parcel of Members as theſe? Are not theſe the Thorns in the midſt of which ſhe as the Lilies, according to that expreſſion in the Canticles? In what reſpect then ſhe is a Lilly, Cant. 2. 2.Song 2:2in the ſame is ſhe an incloſed Garden, a ſealed Fountain; That is, with regard to thoſe juſt men, who are Jews inwardly, by the Circumciſion of the heart. Rom. 2. 29.Rom 2:29For the King's daughter is all glorious within, and among theſe are the ſet number of Saints predeſtinated before the foundation of the World:Pſ 45. 13.Ps 45:13 But for that multitude of Thorns, whether their ſeparation be undiſcerned, or whether it be open, they are added over and above, as the Scripture ſays, they are multiplied above meaſure. This number therefore of the juſt, called according to the Election of God, theſe of whom it is ſaid,2 Tim. 2. 19.2 Tim 2:19 The Lord knoweth them that be his, They are his incloſed Garden, his ſealed Fountain, his Well of Living Waters. This Holy Doctor thought it not enough to allow wicked men and hypocrites no place in his notion of the Church, and to make it up of juſt men only, but he does beſides ſhew wherein the very eſſential form, that Unity which conſtitutes a Church, does conſiſt; to wit, not in any thing external, but in the internal graces. In the Circumciſion of the heart, and the Glory within: He goes farther ſtill, and makes the Church to conſiſt of the predeſtinated only, The number, ſays he, of God's Elect, are his incloſed Garden, and ſealed Fountain, that is, the Church of Chriſt. How ſhall we reconcile this Doctrine with M. de Condom,'s who diſtinguiſhes between the Church of Chriſt, and the predeſtinate, as between a whole and it's part; who counts the reprobates in too, and blames us for reſtraining the Church to the number of God's Elect alone?

This being a point of conſequence, and able to determine all our Controverſy concerning the Church, I hope it may not be tedious to hear what St. Auguſtin ſays further upon it. After having recited a paſſage taken out of …t. Cyprian's Epiſtle to Magnus, he goes on thus.††Haec verba beati Cypriani indicant eum etiam intelleniſſe decorem domus Dei, quam domum ex unanimis & concordibus conſtare a…irmavit, & docuit teſtimonio Prophetarum, & ſignificatione Sacramentorum. In quâ utique domo non erant illi invidi, & ſine charitate malevoli, qui tamen baptizabant. Ex quo apparet & in eis eſſe poſſe, at que ab eis dari poſſe Sacramentum Chriſti, qui non ſunt in Eccleſia Chriſti, in qua non niſi unanimes & concordes habitare Cyprianus ipſe teſtatur. Ne que enim hoc ſaltem dici poteſt, tunc baptiſare poſſe cum latent, quoniam illi Paulum Apoſtolum non latebant, quos in Epiſtola ſua ve raciſſimus teſtis notat, & gaudere ſe dicit, quoniam & ipſi Chriſtum annunciabant. De his quippe ait, ſive occaſione, ſive veritate Chriſtus annunciatur, & in hoc gaudeo, ſed & gaudebo. Quibus omnibus conſideratis, puto me non temere dicere, alios ita eſſe in domo Dei, ut ipſi etiam ſint eadem domus Dei, quae dicitur aediſicari ſuper petram, quae unica columba appellatur, quae ſponſa pulchra ſine macula & ruga, & hortus concluſus, fons ſignatus, puteus aquae vivae, paradiſus cum fructu pomorum. Quae domus etiam claves accepit, & poteſtatem ſolvendi & ligandi: Hanc domum ſi quis corripientem contempſerit corrigentemque, ſit tibi, inquit, tanquam Ethnicus & publicanus. De hac domo dicitur, Diliexi, Domine, decorem domus tuae, & locum habitationis gloriae tuae. Et qui habitare facit unanimes in domo. Et jocundatus ſum in his quae dixerunt mihi, in domum Domini ibimus. Et, beati qui habitant in domo tua, Domine, in ſaeculo ſaeculorum laudabunt te; & innumerabilia talia. Haec domus etiam triticum dicitur, ſive tricenum, ſive ſexagenum, ſive centenum fructum afferens cum tolerantia. Haec domus eſt in vaſis aureis, & argenteis, & lapidibus pretioſis, & lignis imputribilibus. Huic dom…i dicitur, ſufferentes invicem in dilectione, ſtudentes ſervare unitatem Spiritus in vinculo pacis. Et, templum enim ſanctum Dei eſtis vos. Haec quippe in bonis …idelibus eſt, & Sanctis Dei ſervis ubi que diſperſis, & Spiritali unitate devinctis, eadem communione Sacramentorum, ſive ſe facie noverint, ſive non noverint. Alios autem ita dici conſtat eſſe in domo, ut non pertineant ad compagem domus, nec ad ſocietatem fructiferae paciſicae que Juſtitiae. Sed ſicut palea eſſe dicitur in frumento, Paulo Apoſtolo dicente, in magna autem domo non ſolum aurea vaſa ſunt, vel argentea, ſed & lignea, & fictilia, & alia quidem ſunt in honorem, alia vero ad contumeliam. Aug. de Bapt. contra Donatiſt. Lib 7. Cap. 50. The words of bleſſed Cyprian ſhew, that he rightly underſtood the beauty of p. 25God's Houſe, in that he declares, and proves both by the teſtimony of the Prophets, and the ſignification of the Sacraments, that this Houſe is compoſed of men living in Peace, and unity of Heart. So that thoſe envious uncharitable Wretches were not in this Houſe, notwithſtanding they were baptiſed. And by conſequence Chriſt's Holy Sacrament may be both adminiſtred, and received by men not in the Church of Chriſt; becauſe, as appears by the Teſtimony of Cyprian, none but the peaceable live in this Church. It will not ſerve the turn to ſay, they might baptize while they were hid; they were not hidden from St. Paul, when he ſaid in his Epiſtle,Phil. 1. 18.Phil 1:18 he rejoyced, that Chriſt was preached even by ſuch; whether in pretence or in truth (ſays he) Chriſt is preached, and I therein do rejoyce, yea, and will rejoyce. Upon theſe conſiderations I do not think it reſhneſs in me to affirm,Mat. 16 18.Matt 16:18 that ſome are in the Houſe of God, ſo, as that they are themſelves the very Houſe, Matt. 16. 19.Matt 16:19that which is ſaid to be built upon a Rock, called, his Dove, his only One, his beautiful Spouſe, without ſpot or wrinkle, the incloſed Garden, the ſealed Fountain, the Well of living Water, the Orchard with Pomegranates, Mat. 18. 17.Matt 18:17and which HAth received the Keys, the power of binding and looſing; this Houſe it is, whoſe corrections if any man contemptuouſly behave himſelf againſt, he is ordered to be to us, as an Heathen and a Publicar. Pſ 26. 8.Ps 26:8Of this it is ſaid, Lord I have loved the Beauty of thy Houſe, Pſ. 68. 6.Ps 68:6and the place where thine Honour dwelleth. He maketh men of one p. 26mind in an houſe. Pſ. 122. 1.Ps 122:1I was glad when they ſaid unto me, we will go into the Houſe of the Lord. Pſal. 84. 4.Ps 84:4Bleſſed are they that dwell in thy Houſe, they will be alway praiſing Thee; Matt. 13. 23.Matt 13:23and a world of ſuch like paſſages. This Houſe is called the good ſeed, Luk. 8. 15. 2 Tim. 2. 20.Luke 8:152 Tim 2:20bringing forth fruit with patience, thirty, ſixty, and a hundred fold. This Houſe conſiſts of Veſſels of gold and of ſilver, of precious ſtones, and incorruptible wood. To this Houſe 'tis ſaid, Bear up one another in love, endeavouring to keep the unity of the ſpirit in the bond of peace. Epheſ. 4. 2, 3.Eph 4:2Eph 4:3And, the Holy Temple of God are ye. 1 Cor. 3. 17.1 Cor 3:17For this conſiſts of the true Believers, and holy Servants of God diſperſed throughout the Univerſe, and all knit together in a ſpiritual Unity, by the participation of the ſame Sacraments, whether perſonally known to one another, or not. As for the reſt, they are ſaid to be in the Houſe, but it is in ſuch a manner, that they belong not at all to the building, nor have any part of that fellowſhip which brings forth the fruit of righteouſneſs and peace. They are here as the Chaff is among the Corn; for we cannot deny that they be contained in the Houſe,2 Tim. 2. 20.2 Tim 2:20 becauſe St. Paul ſays, In a great houſe are veſſels, not only of gold and ſilver, but alſo of wood and of earth, and ſome to honour, and ſome to diſhonour.

I cannot imagine how St. Auguſtin'S ſight came to differ ſo mightily from M. de Condam'S. If we believe the latter, by the Church muſt be underſtood, a Society compoſed of good and bad men; for he tells you, to ſuch a Society only are thoſe paſſages of Scripture applicable.Conference page 5, 7, 8, 9. Ʋpon this rock will I build my Church. Chriſt loved the Church, and gave himſelf for it, that he might make it a glorious Church without ſpot or wrinkle, &c. If he refuſe to hear the Church, let him be unto thee as an Heathen, &c. Whatſoever ye ſhall bind on earth, ſhall be bound in Heaven, &c. But if St. Auguſtin be to be believed, we muſt take the Church in a quite different ſenſe; for a Society made up of none but righteous perſons, and true Believers; becauſe to ſuch a one, and no other, do theſe paſſages belong. In his Opinion the juſt alone are the Houſe built upon a Rock, the Spouſe without ſpot or wrinkle, they only have the keys and power of binding and looſing, 'tis their cenſures only that men ought not to deſpiſe, if they would not be looked upon as Heathens and Publicans. M. de Condom deduces his Arguments from theſe paſſages; St. Auguſtin deduces his from the very ſame, and yet their Concluſions are oppoſite to one another: All that we have left to do then, is either to correct St. Auguſtin by M. de Condom, or M. de Condom by St. Auguſtin, and of the two, methinks the latter is the more reaſonable.

Upon this ground then I will once more introduce that Father ſpeaking thus:††Nec ideò putandi ſunt eſſe in corpore Chriſti, quod eſt Eccleſia, quia ſacramentorum ejus corporaliter participes fiunt. Illa enim & in talibus ſancta ſunt, & eis indignè tractantibus & ſumentibus ad majus judicium valebunt. Ipſi autem non ſunt in illâ Eccleſiae Chriſti compage quae in membris Chriſti per connexum & contactum creſcit in incrementum Dei. Illa quippe Eccleſia in petrâ eſt, ſicut Dominus dicit, ſuper hanc petram aedificabo Eccleſiam meam. Illi autem in arenâ aedificant, ſicut idem Dominus dicit, Qui audit verba mea, & non facit ea, aſſimilabo eum viro ſtulto, qui aedificat domum ſuam ſuper arenam. Sed ne putes Eccleſiam quae in petrâ eſt, in unâ parte eſſe terrarum, & non diffundi uſ que ad fines terrae, audi ejus vocem de Pſalmo gementis, inter mala peregrinationis ſuae. Ait enim, A finibus terrae ad te clamavi, dum angeretur cor meum. In petrâ exaltâſti me. Videre quemadmodum à finibus terrae clamat. Non eſt ergò in ſolâ Africâ—. Videte quemadmodum in petrâ exaltetur, Non ergò in eâ deputandi ſunt omnes qui aedificant in arenâ. Aug. contra Literas Petilian. Lib. 2. Cap. 108. We muſt not ſuppoſe that wicked men belong to Chriſt's body, p. 27i. e. the Church; becauſe they do partake of the Sacraments corporally. The Sacraments themſelves are holy in ſuch perſons, but they do but increaſe their condemnation, becauſe they adminiſter and receive them unworthily. Epheſ. 4. 16.Eph 4:16Now they are not of that Company of Chriſt's Church, which conſiſts of his Members compacted together by bands and joynts, and increaſeth with the increaſe of God. Col. 2. 19.Col 2:19For this Church is built on a Rock, according to that of our Saviour,Matt. 16. 16.Matt 16:16 Ʋpon this rock will I build my Church: But thoſe build on the Sand, as the ſame Saviour ſaid, Whoſo heareth my Words, and doth them not, Matt. 7. 27.Matt 7:27I will comapre him to a fooliſh man, that built his houſe upon the ſand. Now leſt you ſhould fancy that the Church built upon a Rock, is in any one particular place; or that it is not extended over the whole Earth,Pſ. 61. 2, 3.Ps 61:2Ps 61:3 obſerve her complaint in the Pſalm, From the ends of the Earth have I cryed unto thee, when my heart was in heavineſs, Thou haſt ſet me up upon a rock. She cries from the ends of the Earth, therefore ſhe is not in Africa and no where elſe; ſhe is ſet up upon a Rock, therefore thoſe muſt not be eſteemed of her, who build upon the Sand. There is ſome probability St. Auguſtin knew what he ſaid, and yet you ſee a paſſage of Scripture, Epheſ. 4. abuſed by M. de Condom, in favour of his Church, made up of a mixture of good and bad men, which this Father explains of the Church of the Juſt only, as well as that other of St. Matt. 16. Ʋpon this Rock will I build my Church.

He teaches the ſame Doctrine in his Book concerning the Unity of the Church.‖‖Haec autem Eccleſia corpus Chriſti eſt, ſicut▪ Apoſtolus dicit, Pro corpore ejus, quae eſt Eccleſia. Unde uti que manifeſtum eſt; eum qui non eſt in membris Chriſti, Chriſtianam ſalutem habere non poſſe. Membra verò Chriſti per unitatis charitatem ſibi copulantur, & per endem capiti ſuo cohaerent. Auguſt. de Unitat. Eccleſ. Cap. 2. The Church is the Body of Jeſus Chriſt, according to that of the Apoſtle,Epheſ. 5.Eph 5 for His body the Church; whence it is evident, that ſuch as are not accounted his Members, cannot obtain Salvation. Now the Members of Jeſus Chriſt are united by Love, both to one another, and to him their Head. A little further, anſwering the Donatiſts Cavils againſt the Catholicks, for having perſecuted them, for having burnt their p. 28Bibles, for having ſacrificed to Idols;††Breviter reſpondeo quod ſaepe reſpondi, aut falſa dicitis, aut ſi vera ſunt, non ad frumenta Chriſti, ſed ad eorum paleam pertinent iſta quae dicitis. Non inde perit Eccleſia, quae optimo judicio ventilata iſtorum omnium ſeparatione purgabitur. Ego ipſam Eccleſiam requiro ubi ſit, quae audiendo verba Chriſti, & ea faciendo, aedificat ſuper petram, & audiendo, & faciendo tolerat eos, qui audiendo, & non faciendo, aedi…icant ſuper arenam. Ubi ſit triti…um, quod inter zizania creſcit uſ que ad meſſem, non quid fecerint vel faciant zizania. Ubi ſit proxima Chriſti in medio …iliarum malarum, ſicut lilium in medio ſpinarum, non quid fecerint vel faciant ipſae: ſpinae: Ubi ſunt piſces boni, qui donec ad littus perveniant, tolerant piſces malos pariter irretitos, non quid fecerint vel faciant ipſi piſces mali. Ibid. Cap. 16. I return the ſame anſwer, (ſays he) which I have often done already, That what you ſay either is not true, or if it be, it concerns not Chriſt's good Corn, but the Chaff. The Church does not periſh for this, which ſhall be throughly purged from theſe men at the laſt exact judgment. I enquire after the true Church, That is, where ſhe is that hears the words of Jeſus Chriſt, and does them; that builds upon a Rock; that thus hearing and doing, does yet bear with thoſe that hear and do not, and ſo build upon the Sand. I enquire where the Corn is which muſt grow among Tares till the Harveſt, Matt. 13. not what the Tares have done, or do. I enquire where Chriſt's Well-beloved is, ſhe who is among the wicked Daughters, as the Lily among Thorns, Cant. 2. not what the Thorns have done, or now do. I enquire where the good Fiſh are, Matt. 13. which till they are drawn to ſhore, muſt be content to lye in the ſame Net with bad ones, not what the bad Fiſh have done, or now do. Afterwards again,‖‖Cum igitur boni & mali dent & accipiant Sacramentum baptiſmi, nec regenerentur ſpiritaliter, in corpus & membra Chriſti non coaediſicentur niſi boni, profecto in bonis eſt illa Eccleſia, cui dicitur, ſicut lilium in medio ſpinarum, ita proxima mea in medio filiarum. In his eſt enim qui aedificant ſuper petram, id eſt, qui audiunt verba Chriſti, & faciunt; quia & Petro confi…enti ſe Chriſtum ſilium Dei ſic ait, & ſuper hanc Petram aediſicabo Eccleſiam meam. Non eſt ergò in eis qui aedificant ſuper arenam, id eſt, qui audiunt verba Chriſti, & non faciunt. Ipſe enim dixit, Qui audit verba mea, & facit ea, ſimilabo eum viro ſapienti, qui aedificat domum ſuam ſuper petram. Ibid Cap. 18. Seeing both good and bad adminiſter, and receive the Sacrament of Baptiſm, and the good only are ſpiritually regenerated, become his true Members, and make up the building of Chriſt's Body, 'tis plain that Church conſiſts of the good only, to which it was ſaid, As the lily among thorns, ſo is my beloved among the daughters; Cant. 2. For it conſiſts of thoſe that build upon a Rock, that is, that hear the Word of God, and do it. For this Reaſon, when St. Peter acknowledged Jeſus to be the Chriſt, the Son of God, he ſaid unto him, Matt. 16. And upon this Rock will I build my Church. This is not therefore thoſe who build upon the Sand, i. e. they that hear Chriſt's Words, and do them not. For the ſame Chriſt hath ſaid, Matt. 7. He p. 29that heareth my words, and doth them, I will liken him to a wiſe man, that built his houſe upon a rock. And a little before the end of the Book, **Multi tales ſunt in ſacramentorum communione cum Eccleſiâ, & tamennon jam ſunt in Eccleſiâ Alioquin, ſi tune quiſquam praeciditur, cùm viſibíliter excommunicatur, conſequens erit, ut tunc rurſus inſeratur, cum viſibiliter communioni reſtituitur. Quid ſi ergo fictus accedat, at que adverſus veritatem & Eccleſiam animum inimiciſſimum gerat, quamvis peragatur in eo illa ſolennitas, nunquid reconciliatur? nunquid inſertur? Abſit. Sicut ergo jam denuo communicans nondum inſertus eſt ſic & antequam viſibiliter excommunicatur, quiſquis contra veritatem quâ convincitur, & arguitur, inimicum geſtat animum, jam praeciſus eſt. Ita fit, ut & ſemen bonum, & ſemen malum utra que per agrum creſcant, uſ que ad meſſem; id eſt, & ſilii regni, & ſilii maligni. Ibid. ſub ſinem lib.There are many who communicate with the Church in the Sacraments, yet are not in the Church. Elſe if when one is excommunicated viſibly, he be then only ſeparated from the Church, when he is reſtored to the Communion, we muſt ſay, that he is actually ſtated in the Church again. But ſuppoſe his return be hypocritical, That he bring a heart inveterate againſt the Truth, and the Church; muſt we own that ſuch a one is perfectly reconciled, and become a true member of Jeſus Chriſt, becauſe the outward formalities of receiving him in, have paſt upon him? God forbid. As therefore he is not really of the Church, tho readmitted into the Communion; ſo if before Excommunication, he had a Soul at enmity with the Truth, he was in truth ſeparated even then. And thus it is, that the good and I bad ſeed grow together in the ſame common Field until Harveſt, that is, the Children of the Kingdom, and the Children of the wicked one. If after all this, M. de Condom ſhall ſtill maintain that an outward profeſſion and participation of the Sacraments are ſufficient to make men members of the Church; we may take the confidence to tell him, that his Authority is not yet advanced ſo far with us, as to be reckon'd of equal weight with St. Auguſtin's.

In his Book againſt Creſconi…s,**Tingere ergo poſſunt boni & mali, abluere autem conſcientiam non niſi ille qui ſemper eſt bonus. Ac per hoc etiam neſcients Eccleſiâ propter malam pollutam que conſcientiam damnati à Chriſto, jam in corpore Chriſti non ſunt, quod eſt Eccleſia; quoniam non poteſt Chriſtus habere membra damnata, proinde & ipſi extra Eccleſiam baptizant. Omnia quippe iſta monſtra abſit omnino ut in membris illius columbae unicae computentur. Abſit ut intrare poſſint limites horti concluſi, cujus ille cuſtos eſt, qui non poteſt falli. Aug. contra Creſconium, Lib. 2. Cap. 21. Good and bad men (he ſays) may baptize, but God alone who is eternally good can purifie the conſcience. The wicked are condemned of Chriſt without the Churches knowledg, as having an evil and a polluted conſcience, and are not even now in Chriſt's body the Church. For Chriſt cannot have ſuch for his members as are condemned; and therefore they Baptize even while they are out of the Church themſelves. God forbid ſuch monſters ſhould be reckoned among the members of the only Dove: God forbid ſuch ſhould enter into the incloſed garden, whoſe keeper can never be impoſed upon.

p. 30In like manner does this holy Father ſpeak in his Book of the Chriſtian Doctrine. Tichonius the Donatiſt haveing buſied himſelf in laying down ſome Rules for the underſtanding of Scripture, St. Auguſtine takes them into examination, and this is what he ſays to the ſecond of them: ††Secunda eſt de Domini corpore bipartito, quod quidem non ita debuit appellari. Non enim revera Domini corpus eſt, quod cum illo non erit in aeternum. Sed dicendum fuit de Domini corpore vero at que permixto, aut vero at que ſimulato, aut quid aliud. Quia non ſolum in aeternum, verum etiam nunc hypocritae non cum illo eſſe dicendi ſunt, quamvis in ejus eſſe videantur Eccleſiâ. Unde poterat iſta regula & ſic appellari, ut diceretur de permixtâ Eccleſiâ. Aug. de Doctr. Chriſt. L. 3. Cap. 32.His ſecond Rule concerns the twofold Body of Chriſt, that is an improper term, for in reality none are his body, who ſhall not continue with him for ever. He ſhould rather have expreſt it concerning our Lords true or mixt body, or true and counterfeit, or ſome ſuch like term. For though hypocrites ſeem to be of the Church, they are ſo far from being with him to all eternity, that they are really not with him now. He might then be allowed to lay down this Rule, but he ſhould have phraſed it concerning the mixt Church.

And afterwards, **Septima Ticonii regula eſt, eademque poſtrema, de Diabolo & ejus corpore. Eſt enim & ipſe caput impiorum, qui ſunt ejus quodammodo corpus, ituri cum illo in ſupplicium aeterni ignis; ſicut Chriſtus caput eſt Eccleſiae, quae eſt corpus ejus, futurum cum illo in regno & gloria ſempiterna. Sicut ergo in prima regula, quam vocat de Domino & ejus corpore, vigilandum eſt ut intelligatur, cum de una eademque perſona Scriptura loquitur, quid conveniat capiti, quid corporis ſic & in iſta noviſſima aliquando in diabolum dicitur, quod non in ipſo, ſed potius in ejus corpore poſſit agnoſci, quod habet non ſolum in eis, qui manifeſtiſſimè foris ſunt, ſed in eis etiam, qui cum ad ipſum pertineant, tamen ad tempus miſcentur Eccleſiae. Ibid. Cap. 37.Tichonius his ſeventh and laſt Rule is concerning the Devil and his body. For the Devil is the head of the wicked, and they in ſome ſort his members, appointed to undergo with him the puniſhment of everlaſting fire; as Chriſt is the head of the Church, which is his body, and appointed to eternal glory with him. As therefore in the firſt Rule, entituled, Of the Lord and his body, when the Scripture ſpeaks of one and the ſame perſon, we muſt diſtinguiſh carefully, what belongs to the Head, and what to the Body; ſo as to this laſt Rule, we ſhall find things ſpoken of the Devil, which do not ſo much belong to Him and his Body. Now that Body of his is compoſed not only of ſuch as are viſibly without, but thoſe alſo who though in truth they belong to him, yet continue for a time mixed with the Church.

I make no doubt but ſo many paſſages of St. Auguſtine, together with thoſe other proofs I inſtanced in before, for the reſolving this queſtion, may make M. de Condom a little uneaſie, though he think never ſo well of his own principle. But in ſhort, it concerns not only this Biſhop, but all others that take this diſpute into conſideration, to know once for all, what mighty difficulties they muſt overcome, before they can eſtabliſh the pretended Authority of their Church. That is to ſay in one word, it is fit p. 31they know that in order to compaſs this deſign, they muſt triumph over Scripture, triumph over Reaſon, triumph over the Fathers, but above all they muſt declare open war with St. Auſtin particularly. The Throne of Rome's Hierarchy is never capable of being ſet up, but upon theſe foundations, or to ſpeak more properly, upon theſe ruins.

Qu. 3. Whether the Church upon Earth be viſible, or inviſible, or whether both together, conſidered in a different ſenſe, and under different reſpects.

Thus much I think, Sir, may ſuffice to give a reſolution of the ſecond queſtion, which was, whether the Biſhop of Condom's definition of the Church upon Earth was a good and ſufficient definition, viz. A Society making profeſſion to believe the Doctrine of Jeſus Chriſt, and govern it ſelf by his word; or whether it was defective, and required ſomething elſe to be added to it. You ſee the neceſſity of handling this ſubject with ſome exactneſs; for it being our buſineſs to know what Society we muſt be of, to obtain Salvation, and both ſides agreeing that it is the true Church; being it concerns us to know to what Society the Promiſes of Jeſus Chriſt are to be applied, and both ſides agreeing that it is the true Church: The firſt thing in reaſon to be done, is to form an abſtracted Idea of the true Church, before it be applied to any particular ſubject, that ſo this may ſerve for a Rule, and direct us to know at leaſt what that true Church is, which we enquire after. We know in general that there is one true Church; we know alſo, that this Church is a Religious Society; but when we come to define it particularly, every one knows his own method of doing it. This therefore is the firſt thing to be determined, not only to avoid equivocation, but to prevent a continual deviation, which may otherwiſe happen through the whole diſpute, by means of a miſtake in the beginning; and this having given occaſion to the ſecond queſtion, the diſpatching that already will mightily facilitate our enquiry into the third. The thing then to be examined is, whether the Society of true believers, who only are the Church, be viſible or inviſible, or whether both in ſome ſenſes and reſpects.

For the reſolution of this Query, I ſhall not ſay that this true Church being a Society of men, and ſo a body that hath its external order, as all other Societies have, hath likewiſe conſequent to that a viſibility common to it with all other bodies. Thus much is neceſſarily ſuppoſed, for the Believers are not Angels, nor inviſible Spirits, but in this reſpect like the reſt of mankind. But this viſibility being ſuppoſed, we muſt further enquire, Whether there be not yet another, which gives it the Character of Jeſus Chriſt's true Church; ſo that a man may ſay, That the body we ſee, and p. 32which is the object of our ſenſes, as the true Church of Chriſt.

In this there would not be the leaſt difficulty, had not God's deſign, as to his Church, been diſturbed by the enemy of our Salvation. For ſince God calls true Believers only, and ſince, as we have already ſhewn, ſuch alone conſtitute the Church; were it not for what happens from ſome other thing, there would not be among the outward Profeſſors of Chriſtianity, either Hypocrites, or Hereticks, or Superſtitious, or worldly, or profane perſons And thus none but ſuch as are truly the faithful being to be found among them, this outward profeſſion would be a ſure means, and an univocal Character to know the true Faith and Regeneration by, and conſequently to know the true Church of Jeſus Chriſt as ſuch. So that we need ſay only thus much, That although the Church were not immediately viſible by its inward and cſſential form, becauſe none can immediately ſee mens hearts but God only; yet it would be viſible by its external form, as by a ſure diſtinguiſhing Character. For it might be ſeen by its Miniſtery and profeſſion of Faith in Chriſt, and known to ſuch a degree that a man might infallibly and poſitively ſay, That is the Church.

But we all know, that is Jeſus Chriſt ſowed his good ſeed in the field of the world,Matt. 13Matt 13 ſo to uſe the expreſſions in the Parable, the enemy hath likewiſe ſown Tares. That is, that with the true Believers are intermixt vaſt numbers of men, who … no more than the appearance and outſide of Chriſtianity, and ſo make the outward profeſſion to be a note ſubject to mighty uncertainties and equivocation. This God hath permitted for reaſons known to his own wiſdom, and hence have riſen on one ſide falſe Churches, and on the other falſe members of the true, I mean whole Communities who have wrongfully aſſumed to themſelves the title of a Church; and ſingle perſons who wrongfully aſſumed the title of the Faithful. So that the Church now, like all other things liable to hypocriſy and diſſimulation, cannot be truly known without much difficulty. And whereas, according to the nature of the thing, the Churches viſibility and inviſibility ought to lye here, that its eſſential and internal from cannot be ſeen immediately, and of it ſelf, but may by the mediation of its external form; inſtead of this, they do now conſiſt further, in a diſcerning between true and falſe, a diſtinguiſhing betwixt that which is real and ſincere, and that which is counterfeit.

We muſt therefore examine, how this diſtinction is to be made, becauſe in it conſiſts the viſibility or inviſibility of the true Church. Whether we muſt make it between ſeveral external bodies, differing from one another, or between ſeveral perſons externally incorporated into the ſame Body. I b…gin with the former, and affirm, that the diſcerning between ſeveral p. 33bodies, depends upon ſome certain marks, or characters, whereby that body on whoſe ſide the true Church is, may be diſtinguiſhed from another where it is not. I ſhall not now ſhew what thoſe Characters are, for this is another diſpute between the Church of Rome, and us, which we need not here engage our ſelves in.

It is enough we are all agreed, that ſuch marks there are, and that by them this diſtinction muſt be made. That which moſt concerns us to take notice of, and which I deſire you would obſerve with a very particular attention, is, that after we have found this Body, or external Society on whoſe ſide the true Church is, we may, and in reality do form to our ſelves two notions of it, one proceeding from a mere Judgment of Charity, the other from a Judgment of Reflection. By the Judgment of Charity, we look upon all within the Body to be true Believers, indifferently; For the ſearching of hearts being not in our power, but peculiar to God, Charity makes no diſtinctions, but ſuppoſes that things are in truth what they ſhould be; and upon this ſuppoſition, we call all that ſociety the viſible Church, ſpeaking ſimply, and abſolutely. By the Judgment of Reflection, having conſulted the Rules of Scripture, and the light of Experience, we come to know that there are Tares mixed with the Wheat, and that it is paſt a doubt, that among theſe outward Profeſſours, are abundance of hypocritical, ſuperſtitious, ambitious, and prophane people. Hence we correct our firſt notion, and term this Society, a viſible mixt Church. Thus in the ſame external body, we diſtinguiſh two different Bodies, one of true Believers, which we look upon as the true Church of Jeſus Chriſt; the other of hypocrites and worldlings, who have only the ſhadow, and ſhell of Faith and Regeneration, and conſequently do not belong to Jeſus Chriſt's true Church.

This is the original of all that ambiguity betwixt the Romaniſts and us. M. de Condom, according to the principles of Cardinal Bellarmin and Perron, and moſt of the Doctors of his Communion, does in this Diſpute judge of the true viſible Church, by that notion of Charity, which without making any difference, includes bad and good, true and falſe Believers. And we judge of the true viſible Church, by that other, termed the notion of Reflection, which excludes hypocrites and worldlings, and confines it ſelf to true Believers only. He ſuppoſes without offering any proof for it, that there is no other viſible Church, than this whole Body of Profeſſors, and that That of the true Believers is inviſible; which we deny. He proves that the true Church of Chriſt, to whom the promiſes belong, is a viſible Church, which we grant. We muſt take leave therefore to tell him, that he ſuppoſes, what he ſhould prove, and proves what he ought to ſuppoſe; which muſt needs entangle the matter in diſpute, and render it mighty intricate and obſcure.

p. 34But what great matter is it (you'l ſay) as to this Diſpute, whether a man judges of the true viſible Church by the notion of Charity, or that of Reflection? I anſwer, if the matter had concerned only the Duties incumbent on the Church, or exhorting and inſtructing men in thoſe Duties, it would ſignify very little which of theſe two notions we followed. For the duties incumbent on beth good and had, are much the ſame, they all hear the ſame Word, partake of the ſame Sacraments, and are all under the ſame Obligations. But the preſent controverſy does not concern the duties and exhortations to them, but the inveſting the Church in ſome particular rights and priviledges allowed her, and applying to her the promiſes of Jeſus Chriſt: So that it highly concerns us in this caſe, not to follow a notion which may lead us into miſtakes, and give away theſe priviledges and promiſes to men that have no manner of right to them. It nearly concerns us not to follow a notion, which may occaſion our falling into errour, under pretence of that name, the Church. There is an abſolute neceſſity of clearing an ambiguity, which if not cleared, may prejudice our Conſcience, and put our Salvation upon a hazard.

Now, Sir, let us ſee I beſeech you, whether of theſe two notions is rather to be received in this diſpute? And this will eaſily appear, if we conſider; That the notion followed by M. de Condom is groſly falſe in one of its parts, as taking for true Believers, perſons who really are not ſo, and can pretend to truth no further, than as it is conformable to this ſecond notion. That it is not grounded upon an exact knowledg of its object, but merely upon a charitable ſuppoſition, which if niecly look'd into, is not true it ſelf: And ſo there can be no robable argument for allowing evil men and hypocrites a part in Chriſt's Promiſes, Thoſe falſe plants, which our heavenly father hath not planted, Matt. 15.Matt 15Thoſe tares which the Lord hath not ſown in his field, Matt. 13.Matt 13but the enemy r…ſe by night to caſt in privily, Men not at all concerned in that Idea of the true Church which Scripture gives us, and conſequently not of it. In a word, this will eaſily appear, that the notion we follow is the moſt exact, the moſt certain, the moſt agreeable to the Idea's given in Scripture, and the only one that can bear any proportion to the Promiſes of Jeſus Chriſt, and the dignity of the true Church.

But it may be ſaid, Was not M. de Condom in the right, to ſay, there was not actually any viſible Church, but that which he def…es, A Society making profeſſion to believe the Doctrine of Jeſus Chriſt, and govern it ſelf by his word? And ſo no other than that which comprehends good and bad, true Believers and Hypocrites? And was it not fair then to make uſe of this notion in the Controverſy? I anſwer, the true Church conſiſting of true Believers only, is not indeed viſible, by any certain and diſtinct ſight we can have of it, ſo as to affirm poſitively and perſonally, ſuch or ſuch are p. 35of the true Church. When we would carry on this diſtinction to particular men, diſguiſe and hypocriſie put a ſtop to it, ſo that in this ſence the true Church will always continue inviſible, till Jeſus Chriſt come to make a full and perfect ſeparation betwixt his own Corn and the Enemies Tares, which ſhall not be done till the end of the World. Thus it is not viſible, not only immediately by its internal form in mens hearts, but even by theſe external Characters, as to certain and diſtinct viſibility, becauſe diſſimulation and deceit often makes theſe marks to be doubtful. All this I grant.

But for all this, we may and muſt ſay, that the true Church is viſible, truly viſible, in other ſenſes and reſpects. For firſt of all; it cannot be denied that it is viſible at leaſt materially, as they ſay, becauſe the true Believers that appear viſibly in publick Aſſemblies, partake of the ſame Sacraments, and live in the ſame external Order: The faithful do not conceal themſelves, nor decline the Holy Exerciſes of Religion, but on the contrary frequent them, and ſhew themſelves more than other men, remembring that of St.Heb. 10, 25.Heb 10:25 Paul, Not forſaking the aſſembling of our ſelves together. Beſides, It is plain, that tho the true Church be mixt with wicked men in the ſame profeſſion,Matt. 1….Matt 1 yet is it viſible in this very mixture, as the wheat is viſible, tho in the ſame field with the tares, and the good fiſh in the ſame net with the bad, according to the parables in the Goſpel; or as true Friends are viſible, tho mixt with diſſemblers and flatterers. This mixture indeed hinders us from an exact diſtinction of perſons, but ſtill we may with great certainty diſtinguiſh and diſcern two ſorts of perſons. We are not ſure which particular men are true Believers, and which Hypocrites, but we are ſure that there are true Belivers as well as Hypocrites; and this is enough to prove the Church viſible, according to the Scriptures, and t. Auſtin's Hypotheſis. Nay, I will go further yet; for 'tis true that upon ſome occaſions Hypocrites do plainly diſtinguiſh themſelves from true Believers, and upon ſome other occaſions true Believers do plainly make a perſonal diſtinction of themſelves from Hypocrites. For inſtance, when we ſee men drowned in vices inconſiſtent with true Faith, when we ſee them throw themſelves into Superſtitions and Errors, that are contrary to the true Doctrine and Worſhip of God, tho they abide ſtill in the ſame Congregations with others, and communicate in the ſame Sacraments; yet this makes a negative diſtinction, ſo as we may ſay, theſe are not the true Believers, that is, not of the true Church. On the other ſide, when we ſee men undergo long ſharp tryals, without being removed, either from the profeſſion of the true Doctrine and Worſhip, or from that of Righteouſneſs and Holineſs, in this reſpect here is made a poſitive diſtinction, and ſuch as makes us acknowledg, that theſe perſons are of the true Church of p. 36Jeſus Chriſt. I confeſs theſe diſtinctions are not always, either ſo certain as never to admit of miſtakes, nor ſo univerſal as not to confound one with another. For a man may judg raſhly of both ſorts, either for want of knowing mens particular circumſtances, and the motives they went upon; or ſome other way; and it is never ſeen, that all Hypocrites diſcover themſelves at once. But however, there is great uſe to be made of this diſtinction, and ſuch a viſibility of the true Church reſults from it, as is in ſome ſort perſonal, according to our Hypotheſis.

Now, Sir, you ſee, whether M. de Condom was in the right to take it for granted, as if it were a certain truth, that there was no viſible Church, but ſuch a one as he defined, that comprehends good and bad, true Believers and Worldlings, contrary to the Scriptures, and St. Auguſtin's ſenſe. You ſee too whether he was in the right, to maintain in this firſt part of his diſcourſe,Confer. page 10. that we deny the Churches viſibility. The Pretended Reform'd (ſays he) will not have the viſible Church to be that which is called Jeſus Chriſt's Body. Which is then that Body where God hath eſtabliſhed ſome Apoſtles? &c. Which is that Body where God hath placed ſeveral Members, and different Graces, Rom. 12. 4.Rom 12:4the Grace of Miniſtry, the Grace of Teaching, the Grace of Exhortation and Conſolation, the Grace of Ruling? Which, I ſay, is that Body, if it be not the viſible Church? We never denied the viſible Church upon Earth to be Chriſt's Body; not the whole Body indeed, for there is one part of it collected in Heaven, and another not yet in being, but ſtill that part upon Earth is Jeſus Chriſt's Body, ſo the Scripture calls it, and we are ſo far from thinking as he ſaies, that quite contrary, we prove Hypocrites and Worldlings to be really no part of the true viſible Church, by this very Argument, that it is called in Scripture the Body of Jeſus Chriſt. For this reaſon the viſible Church is thus defined in the 27th Article of our Confeſſion of Faith.**I will here ſet down the whole Article to give the Reader more full Satisfaction in this matter. Credimus ſummo ſtudio & prudentia diſcernendam eſſe veram Eccleſiam, cujus nomine nimium multi abutuntur. Ita que affirmamus ex Dei verbo, Eccleſiam eſſe fidelium coetum, qui in verbo Dei ſequendo, & purâ religione colendâ conſentiunt, in quâ etiam quotidie proficiunt; creſcentes & confirmantes ſe mutuò in Dei timore, ut qui quotidiano progreſſu & profectu indigeant, quos etiam quantumcun que promoveant, oporteat tamen aſſidue ad remiſſionem peccatorum confugere. Minimè tamen inficiamur, quin fidelibus hypocritae & reprobi multi ſint permixti, ſed quotum malitia Eccleſiae nomen delere non poſſit. Harmonia confeſſion. Sect. 10. Gallic. Confeſſ. Edit. Genev. 1531. The company of the Faithful agreeing to follow the Word of God, and that pure Religion grounded thereon, and who conſtantly make proficiency therein. Now, this Company of the Faithful thus deſcribed, is, and is called the Body of Jeſus Chriſt. If M. de Condom had been at the pains to read Calvin, he would find him ſpeaking of the viſible Church, p. 37in the 4th Book of his Inſtitutions, Chap. 1. thus,‖‖Non vulgaris etiam laus, quod, electa, ſegregata que dicitur à Chriſto, in ſponſam, quae eſſet ſine rugâ & maculâ, corpus & plenitudo ejus. Calvin Lib. 4. Inſtitut. Cap. 1. Sect. 10. Edit. Genev. 1588. It is no ordinary commendation the Scripture gives it, when 'tis ſaid, Epheſ. 5. 26, 27. that Chriſt hath choſen it, and ſeparated it for his ſpouſe, to make her without ſpot and wrinkle, his body, and his fullneſs.

M. Meſtrezzat ſpeaking of the viſible Church in the ſame ſenſe, ſays; **Les Organes, deſquels Dienſe ſert pour l' edifier & conſtruire, ſont les Paſteurs & Miniſtres de ſon Evangile, ſelon que dit S. Paul, Epheſ. 4. Il a donné les uns pour érre Apôtres, les autres pour étre Prophetes, les autres pour étre Evangeliſtes, les autres pour étre Paſteurs & Docteurs, pour l'aſſemblage des Saints, pour I'oeuvre du Miniſtere, pour I'edifier du corps de Chriſt. Meſtrezzat de I'Egliſe, Livre 1. Cap. 3. Pag. 31. Edit. Genev. 1649.Eph 4The inſtruments made uſe of by God to build his Church, are the Paſtors and Miniſters of his Goſpel, Epheſ. 1. 23. according to that of St. Paul, Epheſ. 4. He hath given ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers, for the gathering together the Saints, for the work of the Miniſtry, for the edifying of the Body of Chriſt.

And a little after,††Ainſi un même corps de Chriſt, qui eſt inviſible quant à l'election de Dieu, & à la ſanctification du coeur, jouit du Miniſtere viſible de la parole, & en recoit le fruit du Salut. Car il ne faur pas chercher l' Egliſe de Dieu hors de l'état viſible du Miniſtere de la parole. Meſtrezzat. Ibid. Pag. 33. The ſame Body of Chriſt which is inviſible as to the Election of God, and inward ſanctification of the heart, enjoys the viſible Miniſtry of the Word, and from it brings forth fruit unto ſalvation. For we muſt not look for the Church of God, out of this viſible ſtate of the Miniſtry of the Word. The ſame thing I ſay with relation to that other paſſage of St. Paul, where he ſays, Epheſ. 5. 25, 26, 27. Jeſus Chriſt loved the Church, and gave himſelf for it, that he might ſanctify and cleanſe it, with the waſhing of water by the Word; That he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle. They will not have it poſſible, (ſays M. de Condom, Conference, Page 5.) for this place to be underſtood of the viſible Church, not yet of the Church on Earth. He muſt pardon me if I ſay he is miſtaken; for tho we underſtand by this, the Church already in Heaven, yet do we beſides underſtand the viſible Church upon Earth, and M. Meſtrezzat ſpeaking of this paſſage, ſaies expreſly,⸫⸫Ainſi Epheſ. 5. il propoſe pour l'Egliſe, un même corps recevant la grace, & la gloire, & repreſente la gloire, comme l 'accompliſſement de la grace. Meſtrezzat Livre 1. Cap. 5. Pag. 50.Eph 5 That St. Paul there ſets forth the Church as one and the ſame Body, receiving Grace, and Glory, and makes Glory to be the perfection and accompliſhment of Grace. It is evident then, that the viſible Church is in our Opinion Jeſus Chriſt's Body, or which comes all to one, that the Body of Chriſt, which is the true Church upon Earth, is viſible.

p. 38I ſhould now conclude my Third Enquiry, did I not think my ſelf under an obligation to remove ſome difficulties, which may be ſtarted upon it. For it may be ſaid, the Miniſtry is common to good and bad, and conſequently it makes a Church compoſed of good men and bad. I anſwer, that the Miniſtry and the uſe of it is common both to good and bad, comes to paſs only by accident, and from the treachery of the Enemy. Of right it belongs to true Believers only, and its genuine deſign was for them. Jeſus Chriſt gave it for the aſſembling of the Saints, and inſtituted it to increaſe and cultivate his good Corn. If the Tares uſe it, or to ſpeak more truly, abuſe it, this is contrary to his intention. For his hand never ſowed theſe, but the enemy's, who roſe by night for that purpoſe. It is ſure then that the Miniſtry of it ſelf does not make up a Church compoſed of good and bad men, becauſe ſuch only as it was intended to gather, are to be reckoned of his viſible Church. Now the Miniſtry is deſigned to gather the true Believers, and truly Righteous, not the worldlings and hypocrites in the leaſt. If they thruſt themſelves into the Aſſemblies, it is not the Miniſtry that calls them, but the ſpirit of the world that ſends them thither. An invincible argument that there is no other viſible Church, but what conſiſts of true Believers, becauſe they are the only perſons call'd to Religious Aſſemblies; and it is not Jeſus Chriſt, but Jeſus Chriſt's enemy that thruſts others into them.

To give you yet further ſatisfaction as to this Point, permit me, Sir, to interpoſe between M. de Condom and St. Auguſtin; not to ſet them at difference, but endeavour to reconcile them. M. de Condom aſſures me, that Jeſus Chriſt in that paſſage,Confer. p. 7. Tell it the Church, ſpoke of a viſible Church, a Church viſible by the exerciſe of the Miniſtry;Matt. 18.Matt 18 St. Auguſtin on the other ſide aſſu…es me, that he ſpeaks of the Church conſiſting of true Believers only; I reconcile theſe two by inferring, That the Church of true Believers only is a Church made viſible by the Exerciſe of the Miniſtry. M. de Condom tells me St. Paul ſpeaks of a Church viſible by the uſe of the Miniſtry,Conference, pag. 5, 6. when he ſays, Chriſt loved it, and cleanſed it, with the waſhing of water by the word. Epheſ. 5.Eph 5St. Auguſtin tells me, The Church of true Believers only is ſpoken of in this paſſage; I can reconcile theſe two no other way, than by concluding, that then the Church of true Believers only, is a Church viſible by the uſe of the Miniſtry.Confer. p. 8, 9. M. de Condom teaches me, that in this paſſage, Thou art Peter, and upon this rock will I build my Church, Jeſus Chriſt denotes a Church viſible, by the Exerciſe of an External Miniſtry; St. Augustin inſtructs me, that it denotes the Church of true Believers; How ſhall theſe two be made agree, but by concluding, that the Church of true Believers then is a viſible Church, exerciſing an external Miniſtry? If you ſtill deſire an Argument of more ſtrongth, remember that the viſibility p. 39attributed to the Church in Scripture, cannot poſſibly be any other than that we aſſign it. For as on the one hand we are taught there, that the true Church conſiſts of true Believers only; ſo do we learn there alſo, that true Believers are mixt with wicked men and hypocrites: It is there we find the ſimilitudes, of Chaff amongſt the good Corn, of bad Fiſhes jumbled together with the good, of Tares ſown among the good Wheat. Now whatever we deliver concerning the Churches viſibility and inviſibility, is grounded entirely upon theſe two principles.

The ſecond difficulty that may be ſiarted is, whether the viſibility we aſſign to the Church, be ſufficient to maintain Chriſtian Fellowſhip, to comfort the Faithful, and bring them to Salvation. I anſwer, that this would not be ſufficient indeed to eſtabli…h the Church of Romes pretenſions, ſuch as abſolute authority over mens Conſciences, Infallibility of Councils, a blind obedience to their Determinations, and this very inſufficiency as to that ſhews us the injuſtice of ſuch pretenſions. But I ſay, that in its kind this viſibility is ſufficient, either for the maintenance of external Communion, or for the joy and conſolation of the Faithful, and the bringing them to Salvation. In order to that, we need only know ourſelves to be in Communion with the truly Faithful. For tho we know that there is a mixture of ill men among theſe, yet ſhall we ſtill continue in the external Communion with them, out of reſpect to God's Elect: We ſhall ſtill bear the diſorders and offences given by others patiently; we ſhall ſtill receive the ſame Sacraments, and partake of other fruits of the Miniſtry with comfort, as knowing that the efficacy of theſe acts does not depend upon the wicked, but are bleſſings that belong to the righteous. And our not being able to make certain and perſonal diſtinctions of men, will add to our caution, that we ſuffer not our ſelves to be ſurpriſed into any ſuperſtitions and errors, that would inſinuate themſelves under the plauſible title of the Church. And thus the viſibility we allow the Church is abundantly ſufficient.

It might further be demanded, whether it can ſo happen, that the Church may at any time loſe the viſibility of its Aſſemblies, and ſo become in this reſpect perfectly inviſible? I anſwer, that although we acknowledg Almighty God can, whenever he pleaſes, utterly diſperſe the perſons of the Faithful, and ſtill keep them in this wretched condition by the methods of his own Providence; yet we do not think this ever did ſo happen. The Chriſtian Church hath lain under great perſecutions, but tho they were never ſo great, ſhe hath conſtantly had ſome where or other ſome Aſſemblies, and ſome exerciſe of the Miniſtry, publick or private; and however her Martyrs and Confeſſors have all along made her viſible, ſo that ſhe cannot be ſaid abſolutely, ever to have diſappeared quite from p. 40the ſight of men; Yet we muſt own, that in this reſpect there have been ſeveral degrees of her viſibility, that is, the Church hath been more or leſs viſible, as her Aſſemblies have been held, and her Miniſtry exerciſed with more or leſs freedom. We muſt own too, that not any particular Church upon Earth can promiſe it ſelf a perpetual viſibility, no nor ſo much as a perpetual ſubſiſtence. God removes his Candleſtick from the midſt of a people at his pleaſure, and he does it then, when he hath no more Elect to call there. There have been many inſtances of this in the World, particularly in the Churches of Africa, once ſo beautiful and flouriſhing; but theſe are only the puttings out of ſome particular light, and do not at all prejudice either the ſubſiſtence, or viſibility of the Chriſtian Church in general.

The laſt difficulty to be urged is, whether the Church can at any time loſe the viſibility of its Characters, (I mean that viſibility) whereby without deſcending to perſonal diſtinctions, we are enabled to conclude that there are true Believers in this mixed Society; ſo far as that we can not judge whether ſuch be there or no? I anſwer, It not only may, but often hath happened, that the Characters by which we ſhould in this reſpect come to know the true Church, have been ſo mightily obſcured, that a man could not without much trouble and difficulty affirm, that In this particular body it was, that God nouriſhed and ſuſtained his true Believers; and we ſhall find hereafter that M. de Condom himſelf owns enough to eſtabliſh the truth of this aſſertion. But ſtill, tho this be unconteſtable, as proved to be plain matter of fact, we do notwithſtanding acknowledg, that the Church did never abſolutely and entirely loſe their viſibility in this reſpect; becauſe, as was ſaid in anſwer to the Prejudices, we do not think that ever ſo total an Eclipſe happen'd, that it could not in ſome meaſure be ſaid, This is the Society wherein God preſerves ſome true Believers.

And here I cannot but complain of what M. de Condom does afterwards in his Diſcourſe accuſe us of,Confer. pag. 10. Pag. 12. ſaying, that the viſible Church ſometimes ceaſes to be. They are conſtrained (ſays he) to ſay, that the viſible Church ſometimes ceaſes to be upon Earth. And in another place, This is the Church, which your Miniſters know not: They teach you that this viſible and exteriour Church may ceaſe to be upon Earth. But this is urging his charge againſt us too far: So far are we from believing, the viſible Church ceaſes to be, that we do not ſo much as ſay, it ever abſolutely ceaſes to be viſible: And yet there would be a mighty difference, between ſaying ſhe ceaſes to be viſible, and that ſhe ceaſes to be at all. The Sun, the moſt viſible thing in the World, is often not viſible to our eyes, but yet he ceaſes not to be. In the point of Real preſence, M. de Condom will own, that the Body of p. 41Jeſus Chriſt ceaſes to be viſible; but he would not be well-pleaſed for that reaſon to be taxed with ſaying, he ceaſes to be there at all. But however, let M. de Condom put what ſenſe he pleaſe upon our words, it is certain we acknowledg the Church to be perpetually viſible, in the meaning I explain'd juſt now: And M. de Condom could never have ſpent his time to leſs purpoſe, than in taking ſuch pains to confute an opinion which, we never held againſt him.

Queſt. 4. What Church the Promiſes of Jeſus Chriſt belong to, whether that defined by M. de Condom, a Society making profeſſion to believe, &c. or that which we define, A Society which making profeſſion to govern it ſelf by Chriſt's Word, does really govern it ſelf by it?

M. de Condom ſpeaking of us in one place of his Diſcourſe, ſays, They have not the Conſolation which the Catholicks have, Confer. p. 8.to ſee Jeſus Chriſt's promiſe viſibly accompliſht, and maintain'd, during ſo many Ages. They cannot ſhew a Church which has ever been ſince Jeſus Chriſt came to build it on the Rock: and to ſave his word, they are obliged to have recourſe to a Church of the Predeſtinate, which neither themſelves; nor any elſe can ſhew. After having cleared the perpetual viſibility of the Church, as you lately ſaw, judg you, Sir, what ground there is for his ſayings we have not the conſolation of ſeeing Jeſus Chriſt's Promiſe viſibly accompliſh'd and maintain'd during ſo many Ages; and whether we have not more than it is poſſible to have, according to the Church of Romes principle. M. de Condom according to his Principle, ſees the duration of a Church, whoſe whole eſſence conſiſts in an outward profeſſion. What is there in this more than human? We ſee the duration of a Church, whoſe eſſence conſiſts in true Faith and Regeneration, What is there in this that is not all Divine? M. de Condom ſees the duration of a Church ſupported by politick methods, by paying a blind obedience to the injunctions of great men, and thoſe perhaps Hypocrites too, What is there in this more than human? We ſee the duration of a Church preſerved in ſpight of confuſion, and all the froward malice of men: What is there in this leſs than Divine? They cannot (ſays he) ſhew a Church which hath ever been ſince Jeſus Chriſt came to build it on the Rock. Yes, we ſhew this Church built on the Rock; for when we ſhew the Body in which God nouriſhes and breeds up his true Believers, we ſhew at the ſame time thoſe true Believers, which are his Church built on the Rock, tho mixt with ſuch as build on the Sand. When we ſhew the held where Jeſus Chriſt ſowed his good Seed, we ſhew the Wheat, tho there be Tares among it. But let M. de Condom tell us, if he think fit, how he can ſhew us a Church built on the Rock, making, as he does, the eſſence of the p. 42Church to conſiſt entirely in an outward profeſſion. If he call this a Church upon the Rock, Jeſus Chriſt himſelf will reply for that ſuch only are built upon a Rock, who hear this word, and do it; whereas all beſides are built upon the Sand. To ſave Chriſt's Word (continues he) they are obliged to have recourſe to a Church of the Predeſtinate. Does M. de Condom blame us for ſeeking the accompliſhment of Jeſus Chriſt's Promiſes, in the body of his Elect, and true Believers? Pray where ſhould we look for it elſe? In a croud of Hypocrites and Reprobates, that have no Faith, no Holineſs, no Piety, but in outward appearance only? Such as God never call'd, and Jeſus Chriſt ſhall one day tell, he never knew them? Is not this of Cardinal Bellarmin's, Perron's, and M. de Condoms, a curious Church, to the conſtituting whereof no inward virtue is neceſſarily required, but merely an outward profeſſion of Faith, and communicating in the Sacraments? A Church, whoſe Unity, the formal eſſence of it, is that of an external Vocation, not that of Predeſtination, nor internal Faith, nor a Ʋnion of Souls by the works of Love: In a word, a Church defined, not by believing, and governing it ſelf by God's word, but by making profeſſion to believe and govern it ſelf by God's VVord? Is not this putting a mighty value upon Jeſus Chriſt's Promiſes, to apply them not only to profane and worldly men, as well as the Saints and regenerate; but to ſuch a Church as would remain entire, tho there were no true believers, nor righteous men in it; and not ceaſe to be the true Church of Chriſt, tho it were compoſed of Hypocrites, and none elſe?

Thus far, Sir, there is no great perſpicacity required, to diſcern, that the queſtion in hand reſolves it ſelf, there being little probability that Jeſus Chriſt was ſo laviſh of his Promiſes. But however let us examine the matter a little more cloſely. The firſt paſſage M. de Condom preſents us with,Confer. p. 5, 6. is that of St. Paul, Chriſt loved the Church, and gave himſelf for it, that he might cleanſe it with the waſhing of Water by the Word, that he might make it a glorious Church, Epheſ. 5. 25, 26, 27. 29, 30.Eph 5:25Eph 5:26Eph 5:27Eph 5:29Eph 5:30having neither ſpot, nor wrinkle, nor any ſuch thing, but that it might be holy and without blemiſh. And a little after, No man hateth his own fleſh, but nouriſheth and cheriſheth it, even as the Lord the Church; For we are members of his body, of his fleſh, and of his bones. We ſee in theſe words, the obligation Jeſus Chriſt put himſelf under, to ſanctify his Church, to make it a glorious Church, without ſpot or wrinkle, holy and without blemiſh, to nouriſh and cheriſh it, as his own fleſh and bones. Our buſineſs is to know, whether this obligation can upon any pretence whatever reſpect Hypocrites and wicked men; And who will be perſwaded it does?Confer. p. 6. This Church, M. do Condom ſays, is glorious, becauſe ſhe glorifies God, becauſe ſhe declares to all the Earth the Glory of Jeſus Chriſt's Goſpel and Croſs. Now as to the wicked, of whom we are here treating, p. 43there need but this one word be added, That they glorify God and the Goſpel in hypocriſy and diſſimulation, but in their hearts deny it. Then ſee what God himſelf hath ſpoken as to this matter.Pſal. 50. 16.Ps 50:16 Ʋnto the ungodly ſaid God, why doſt thou preach my laws, and takeſt my Covenant in thy mouth? This Church (M. de Condom tells us) is holy, Conf. p. 6.becauſe ſhe always, conſtantly, and without varying teaches the Holy Doctrine. Add here, But as for the wicked, if they teach the holy Doctrine, this is but with their lips, and in ſhew only;2 Tim. 3. 5.2 Tim 3:5 then ſee what St. Paul ſays, They have a form of godlineſs, but deny the power thereof, from ſuch turn away. This Church (according to M. de Condom) hath neither ſpot nor wrinkle, becauſe ſhe hath neither any evil Error, nor any evil Maxim, and becauſe ſhe inſtructs, and contains in her boſom the Elect of God. Add, But as for ſinners, They follow Truth and Right only in pretence.Matt. 7. 22.Matt 7:22 Then ſee what Jeſus Chriſt ſays of ſuch, Many will ſay unto me in that day, Lord, have not we propheſied in thy name, and in thy name have caſt out Devils, and in thy name have done many wonderful works? Then will I ſay unto them, I never knew you, depart from me ye workers of iniquity. And can any man after all this allow them a propriety in the Promiſes of Chriſt?

The ſecond paſſage M. de Condom makes uſe of,Matt. 18. 17, 18, 19, 20.Matt 18:17Matt 18:18Matt 18:19Matt 18:20 is that of Jeſus Chriſt, which I will here ſet down at length. Tell the Church; but if he neglect to hear the Church, let him be unto thee as a heathen man, and a Publican; verily I ſay unto you, whatſoever ye ſhall bind on earth, ſhall be bound in heaven; and whatſoever ye ſhall looſe on earth, ſhall be looſed in heaven. Again I ſay unto you, that if two of you ſhall agree on earth, as touching any thing that they ſhall ask, it ſhall be done for them, of my father which is in heaven; For where two or three are gathered together in my name, there am I in the midſt of them. Jeſus Chriſt, M. de Condom ſays,Conf. p. 7. uſed the word Church to ſignify this viſible Society. I agree with him, that the Church there ſignifies a viſible Church; I ſay further, that it ſignifies a Church repreſented by the Paſtors, by whom it binds and looſes, by whom it asks the Father; I am ſtill of opinion, that thoſe excellent Promiſes of Jeſus Chriſt, that God will ratify what they have bound and looſed, that he will grant what they ask, and that the Lord himſelf will be in the midſt of them, are all made to the Church taken in this ſenſe. But then I ſay withal, that this viſible Church is that of the true Believers only, and that Hypocrites have no ſhare at all in it. It is to the true Believers alone, that this Miniſtry belongs, they are the perſons repreſented by the Paſtors, they the only people that ask and obtain, that are gathered together in Chriſt's name, and in the midſt of whem he is. And yet it often happens, that the Miniſters of this Church, tho they be in this function, and do the buſineſs of it, p. 44are not yet true Members of it themſelves.**Aliquando … tacit, ut qu…dam pertinentes ad civitatem Babyloniam, adminiſtrent res pertinentes ad Jeruſalem. Omnes de quibus dictum eſt, Quae dicunt facite, quae autem faciunt, nolite facere, cives ſunt Babyloniae adminiſtrantes Remp. civitatis Jeruſalem. Si enim nihil adminiſtrarent civitatis Jeruſalem, unde eſt, Quae dicunt facite? Unde, In Cathedrâ Moyſi ſedent? Rurſus ſi cives ſunt ipſius Jeruſalem, qui regnabunt in aeternum cum Chriſto, unde Quae faciunt, facere nolite? Aug. in Pſal. 61.Ps 61 It often falls out, ſays St. Auguſtin, by reaſon of this mixture here upon Earth, that people really belonging to Babylon, adminiſter the things belonging to Jeruſalem. All they, of whom it is ſaid, whatſoever they bid you obſerve, obeſereveand do, Matt. 23. 3. but do not ye after their works, are Citizens of Babylon, that rule the Commonwealth of Jeruſalem. For if they had no charge belonging to Jeruſalem, why ſhould it be ſaid, They ſit in Moſes ſeat, therefore what they bid you obſerve, that obſerve and do? Again, if they were true Citizens of Jeruſalem, who ſhould reign with Chriſt for ever, What occaſion was there for adding, But do not ye after their works? It is not then to the Miniſters that the Promiſes belong, but to the Body they repreſent, and whoſe Offices they diſcharge. Now this body is the New Jeruſalem, which ſhall reign with Chriſt for ever; That is, the true Believers.

M. de Cendom's third paſſage is this,Confer. p. 8, 9. Thou art Peter, and upon this rock will I build my Church, and the gates of hell ſhall not prevail againſt it. Jeſus Chriſt (ſays he) would ſhew ſomething illuſtrious and clear, when he ſaid, that his Church, maugre the oppoſition of Hell, ſhould be always invincible: he would, I ſay, ſhew ſomething clear and reſplendent, which might ſerve in all Ages, for a ſenſible and palpable aſſurance of the immutable certainty of his Promiſes. He adds, The Church of which Chriſt ſpeaks, is then a confeſſing Church, a Church that publiſhes the Faith, and conſequently an exteriour and viſible Church. He ſays further, That it is a Church, to which an exteriour Miniſtry is given; for 'tis added, I will give unto thee the keys of the Kingdom of Heaven, and whatſoever thou ſhalt bind on Earth ſhall be bound in Heaven, and whatſoever thou ſhalt looſe on Earth ſhall be looſed in Heaven. I anſwer, The Church ſpoken of in this paſſage is really a Confeſſing Church, a Church that publiſhes the Faith, a Church to whom Chriſt hath given an exteriour Miniſtry; a Church that uſes the Miniſtry of the Keys, that binds and looſes, and by Conſequence an exteriour and viſible Church. The Queſtion is, whether wicked men, let them diſſemble never ſo well, and carry never ſo fair an outſide, do truly belong to this Church, or whether it conſiſt of ſincere Believers only. 'Tis a Church exteriour and viſible, I acknowledg it, but it is alſo a Church interiour, and real; otherwiſe it would differ nothing from a Phantome, a cheating apparition. 'Tis a Confeſſing Church, and publiſhes the Faith, but it is likewiſe a Church believing in what it confeſſes and publiſhes. p. 45'Tis a Church, to which not only St. Peter's Confeſſion muſt be attributed, but alſo the principle and ground of that Confeſſion.Matt. 16. 17.Matt 16:17 Bleſſed art thou Simon Bar-jona, for fleſh and blood hath net revealed this unto thee, but my Father which is in Heaven: And therefore whoſe Confeſſion proceeds not from Fleſh and Blood, but from Grace and Divine Illumination. 'Tis a Church built upon a Rock, and not upon the Sand, therefore not a Church that Hypocrites are of. 'Tis a Church built by Jeſus Chriſt; a Church therefore of true Believers only, becauſe ſuch only are built by Chriſt. 'Tis a Church to which this Promiſe of the Gates of Hell never prevailing againſt it, belongs; And can we with any pretence to modeſty ſay, that the Gates of Hell do not prevail againſt the wicked ingulfed in v…ce? Can we ſay thoſe admirable words carry no ſtronger importance, than the preſervation of a mere exteriour profeſſion? But this is a Chruch which hath, and exerciſeth ſuch a Miniſtry. Who queſtions it? But does this Miniſtry belong to the wicked and hypocrites? No. It belongs only to true Behevers, the reſt have no part in it; only as they ſometimes exerciſe the external Offices, without any true right to them; or receive them unworthily, under the covering of hypocriſy, and being intermixt with good Chriſtians. But M. de Condom ſays further, Jeſus Chriſt promiſed ſomething illuſtrious and clear, which might ſerve in all Ages for a ſenſible and palpable aſſurance of the immutable certainty of his Promiſes. Theſe words want a little unfolding; If they underſtand hereby a temporal proſperity, a perpetual viſibility promiſed to the Church, in pomp and luſtre, I deny that Chriſt promiſed any ſuch thing. If they underſtand an Earthly Dominion, a worldly Greatneſs under the title of Hierarchy, I deny ſtill that Chriſt ever promiſed any ſuch thing. If they underſtand a conſtant unblemiſht purity in the Miniſtry, in the Matters of Doctrine and Worſhip, of moral Rules, and orderly Government, This again I deny that Chriſt ever promiſed. If they underſtand Believers perſeverance in Faith and Holineſs, ſo far forth as is neceſſary to Salvation, in deſpight of all temptations to the contrary, from Hell, the World, and their own Infirmities, This I own our Lord hath promiſed. Now this in my opinion is a thing ſufficently illuſtrious and clear, to ſerve for a ſenſible and palpable aſſurance, of the immutable certainty of his Promiſes. For when we ſee our Brethren dye, and do our ſelves dye in the boſom of Truth and Piety, this denotes Jeſus Chriſt's Grace ſenſibly enough. If they underſtand over and above this, a perpetual ſubſiſtence of the Miniſtry, in ſuch a condition as is ſufficient for the Salvation of God's Elect, mangre all the oppoſitions of Hell, or the diſorders of the Miniſters themſelves, this I do likewiſe acknowledg to be promiſed by Jeſus Chriſt, and herein we have a ſenſible and palpable aſſurance of the immutable certainty of his Promiſes. For p. 46in the midſt of ſo many infirmities as the Faithful are liable to, in the midſt of ſo many Thorns as encompaſs and incumber the Lilies of the Son of God; in the midſt of ſo many ſuperſtitious, profane, heretical, deſigning, worldly-minded, lukewarm and indifferent people, that are exteriour Profeſſors, and often Officers in the Church; that God ſhould ſtill preſerve the Miniſtry, ſo far as is neceſſary for nouriſhing and cheriſhing his Elect, and true Believers, and to bring them ſafe to Heaven; is a ſenſible indication of the ſtrength of our Saviours Words, That the Gates of Hell ſhould not prevail againſt it. He does not ſay, the Gates of Hell ſhall never fight againſt it, nor that they ſhall never get any advantages over it; He ſuppoſes that they ſhall encounter it, that they ſhall very much endamage it, that they ſhall ſometimes reduce it to great extremities; But he aſſures us, they ſhall not prevail. In this the Aſſiſtance and perpetual Providence of Chriſt is the more gloriouſly illuſtrated, that the Church can ſay of her ſelf,Pſ. 129. 2. Matt. 28.Ps 129:2Matt 28 Many a time have they vexed me from my youth up, but they have not prevailed againſt me.

M. de Condom alledges next,Confer. p. 9. thoſe words of our Saviour, Go and teach all nations, baptizing them in the name of the father, and of the ſon, and of the holy ghoſt: Teaching them to obſerve all things whatſoever I have commanded you; And to I am with you always, even unto the end of the world. Upon which Text M. de Condom puts this Comment. Teaching with you, Baptizing with you, Inſtructing with you my Faithful, to obſerve all things whatſoever I have commanded, conſequently exerciſing with you in my Church and exteriour Miniſtry. 'Tis with you, 'tis with thoſe who ſhall ſucceed you, 'tis with the Society aſſembled under their Conduct, that I ſhall be from this preſent, even to the conſummation of the World, alway, without interruption; For there ſhall not be any one moment in which I will leave you, but tho abſent in Body, I will be always preſent by my holy Spirit. I own that Chriſt ſpeaks there to his Church, that he orders it to Baptize, to Teach, and conſequently gives it a Miniſtry, which he commands to be exerciſed therein. I acknowledg moreover, that he promiſes to be with it, to Teach with it till the conſummation of the World, without interruption; but this is not the point in controverſy. All our buſineſs is to know, what Church this is; M. de Condom will have it all that Society that makes profeſſion to believe, &c. we think it to be that, which making profeſſion to believe, does ſo really and ſincerely. He ſuppoſes his Propoſition without offering Arguments for it; but we prove ours. For no man can ſay, that Chriſt is with wicked men and hypocrites, by the preſence of his Holy Spirit, always, without interruption; that there is never any moment when he leaves them, even to the Conſummation of the World. This can be affirmed of none but the Society of true Believrs: Such a Society there will always be, and Jeſus Chriſt always in the midſt p. 47of them, baptizing, and inſtructing with them; For tho the mouth and hand of his enemies may often exerciſe the outward acts of the Miniſtry, and often with abundance of impurity and diſorder; yet Jeſus Chriſt does for ever preſerve his faithful under the Miniſtry which is rightfully theirs, he does ever baptize, and teach them even by wicked Miniſters, ſo as by his wonderful Providence, never to ſuffer ſo fatal a corruption in the Miniſtry, as ſhould render it inſufficient to cheriſh the Faith of his Elect, even to the concluſion of the World.

To the ſame purpoſe it is manifeſt St. Paul ſpeaks of the deſign and duration of the Evangelical Miniſtry. Epheſ. 4.Eph 4Jeſus Chriſt hath given ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtours and Teachers, for the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the Body of Chriſt. Till we all come in the unity of the Faith, and of the knowledg of the Son of God,Confer. p. 9, 10. unto a perfect man, unto the meaſure of the ſtature of the fullneſs of Chriſt. That is, ſays M. de Condom, the Eccleſiaſtical Miniſtry ſhall laſt without any diſcontinuance till the general Reſurrection.

I ſay once again; this is not the Point in Controverſy. The Miniſtry ſhall laſt to the end of the World, and in ſuch a degree and condition too, as may ſuffice for the edifying of the Body of Chriſt, for the conducting all his Elect, and true Believers to that perfection St. Paul ſpeaks of. Our concern is to know two things, The firſt, whether This ſhall be conſtantly preſerved from corruption and impurity, and continue in the ſtate wherein Chriſt and his Apoſtles left it us; or whether the Tares ſown by the Enemy in the Lord's Field by night, ſhall not vitiate it? The ſecond, whether its uninterrupted continuance muſt wholly conſiſt in being ordinarily tranſmitted from one Miniſter to another, in the way we call exteriour or perſonal ſucceſſion; or whether it may not happen, that the Church ſhould ſometime take away her Miniſtry from them, who have palpably abuſed it; and commit it to others, who ſhe may hope will uſe it better? Each of theſe two are the matters in diſpute, and not that which M. de Condom was pleaſed to determine from that place of St. Paul.

Give me leave, Sir, to run over theſe wonderful Promiſes of Jeſus Chriſt to his Church, and ſome others of the ſame nature once more. The Gates of Hell ſhall not prevail againſt her.Matt. 16.Matt 16 He will preſent her without ſpot or wrinkle,Epheſ. 5.Eph 5 holy and without blemiſh. He will love and cheriſh her as his own fleſh and bones.Epheſ. 4.Eph 4 He will bring her in the unity of the faith, and of the knowledg of the Son of God,Matt. 18.Matt 18 to the meaſure of a perfect man. He will be in the midſt of her at ſolemn Aſſemblies.Matt. 28.Matt 28 He will continue with her to the end of the World. He will give his ſpirit to abide with her for ever.Joh. 14.John 14 He will redeem her from all iniquity, and purify her,Tit. 2. Epheſ. 2.Titus 2Eph 2 that ſhe may be a peculiar people zealous of good works. He will p. 48build her upon himſelf, to be an holy Temple, an habitation of God through the ſpirit.Jev. 31. He will wrde his laws in their hearts, and engrave them in their minds. He will take away the heart of ſtone,Ezek. 36.Ezek 36 and give them an heart of fleſh, a new heart, and a new ſpirit.

How is it poſſible, that nothing of all this ſhould ſurpriſe the Doctors of the Romiſh Communion, nor ſtagger their confidence, of finding theſe Promiſes fulfilled, as well in the bad as the good, the juſt as well as unjuſt? For in ſhort, if wicked men, who have no more than external profeſſion, become by virtue of that profeſſion, really and truly Members of the Church; the Promiſes concern them, and they have a right to them in common with others; for certainly they concern as many as make up the Body of Chriſt. Now ſhall we ſay, that notwithſtanding theſe are drowned in vice, Yet the Gates of Hell ſhall never prevail againſt them, provided they can but counterfeit dexterouſly? Shall we ſay, that tho gangrened and putrified from the crown of the head to the ſole of the foot, it matters not; They ſhall be without ſpot or wrinkle, holy and without blemiſh, ſo they do but continue in an external profeſſion? Shall we ſay, that tho they have no Faith, no Juſtice, no Piety, they need not trouble themſelves, Jeſus Chriſt will be with them alway by the preſence of his Holy Spirit, provided they can but maintain a fair outſide? Shall we ſay, that although they proſtitute themſelves to all wickedneſs and villany, they need not be ſo much concerned, Jeſus Chriſt will not fail to redeem them from all iniquity, and to make of them a peculiar people, zealous of good works, provided they be not wanting in diſſimulation? Here is no invidious aggravation in all this. The Promiſes of Chriſt are plain matters of fact, delivered expreſly in Scripture in favour of the Church. The defining of the Church by a bare external profeſſion, is another plain matter of fact, to be ſeen through all the Writers of that Communion, and particularly this diſcourſe of M. de Condom. The applying theſe Promiſes to the Church thus defined, is what M. de Condom. ſtitly contends for, and makes it an inducement to peoples converſion. So that I do not in the leaſt exaggerate, nor do I ſee what reply they can make. To talk of two true Churches even in Chriſt's ſight, one to which the Promiſes belong as ſuch, viz. That of True Believers; and another to which they do not belong as ſuch, viz. That, whoſe eſſence conſiſts in the external profeſſion; beſides that it would be advancing a notion contrary to Scripture and Reaſon, which inform us but of one true Church; would be to argue to no purpoſe; for wherefore ſhould we argue about a Church to which the Promiſes of Jeſus Chriſt have no relation? Why ſhould we inveſt with ſuch glorious and divine priviledges, a Church to which Chriſt hath promiſed nothing at all? Or what reaſon have we with a blind obedience to ſubmit p. 49to a Church, where it may happen, that wicked men, and Enemies of God, may get the upper hand, and the Spirit of Chriſt bear no Rule in it?

To ſay we ought to diſtinguiſh between two kinds of Promiſes, one ſuch as reſpect inward Sanctification, and Salvation, the other reſpecting the perpetual Viſibility of the Miniſtry, and its Infallibility in the external profeſſion of the Truth; and that the firſt ſort are peculiar to the Elect and true Believers in the Church, but the other belong to the whole Body of that Society making Profeſſion; beſides that this would be to ſtart a Diviſion of the Promiſes, which the Scripture divided not, for all made there, are made to one and the ſame Body, to one and the ſame Church, without diſtinction: beſides, that this would be to frame Promiſes that never were given, ſuch as a perpetual Infallibility of the Miniſtry in the external Profeſſion of the Truth, as we lately ſaw: Beſides this, I ſay, it is plainly to ſuppoſe that the Church, as a Church, hath no promiſes made her of Sanctification, and Salvation, and ſo conſequently, 'tis to oppoſe Scripture, which makes them to her formally under the name and title of a Church.Matt. 16.Matt 16 The Gates of Hell ſhall not prevail againſt my Church, ſays Chriſt.Epheſ. 5.Eph 5 Chriſt loved the Church, ſays St. Paul, and gave himſelf for it, that he might ſanctifie it, and preſent it to himſelf a glorious Church, having neither ſpot, nor wrinkle, nor any ſuch thing, but that it ſhould be holy and without blemiſh. The Lord (ſays the Apoſtle) nouriſhes and cheriſhes the Church; all theſe Promiſes imply Sanctification and Salvation. What can we then with reaſon ſay to this matter? except what was ſaid upon the foregoing Queſtion, to wit, That we ſometimes form an Idea of the Church, by a Judgment of Charity, ſo looking upon all external Profeſſors in general to be true Believers, and by this Judgment we include in our Notion abundance of People who really and indeed are not of the Church, and conſequently have no title to the Promiſes of Jeſus Chriſt. But this Notion is rectified by a Judgment of Reflection, Exactneſs, and Truths formed from the Idea's which Scripture and right Reaſon give us of the true Church, reſtraining it to true Believers only; and that the Promiſes of Scripture muſt be applyed to it in this laſt, true, exact Notion only. Add to this, that this true Church being intermixt with the counterfeit, is not indeed ſo diſtinctly viſible, that we can ſay with certainly, this or that particular man is a true Believer; for this is proper to God alone; but that it is however viſible, in a ſure, though indiſtinct manner, which will go ſo far as to affirm, That there are true Pelievers in ſuch an external Profeſſion: Add further, that this Church thus viſible, becomes more or leſs ſo, according as Corruptions and Diſorders are more or leſs predominant in their exteriour Society; p. 50and that ſometimes it is mightily celipſed, partly through the prevalence of worldly, ſuperſtitious, and ſuch like Perſons; partly through the infirmities of moſt true Believers; but ſtill that it never was abſolutely inviſible: Add once more, that this Church now upon Earth, together with that in Heaven, and that which ſhall ſpring up in ſucceeding Ages, are all three that Ʋniverſal Church, we profeſs to believe in our Creed: Add, I ſay, theſe three laſt Propoſitions to the two foregoing, and ſo you will compriſe all I have advanced hitherto; you will be furniſhed with certain unconteſtable Principles grounded upon Scripture, upon Reaſon, upon the Fathers, and upon experience; by the help of which you will be able with great eaſe to throw off all thoſe difficulties uſually ſtarted by the Romaniſts upon this Subject. This will be further evidenced by what I am in the next place about to ſay.