The Tabernacle of God with Men, Chapter 1
CHAP. I. The firſt Inſtruction. The true Matter of the Viſible Church, is viſible Saints onelyonly.
BY viſible Saints we underſtand with Bucer, thoſe in whoſe converſation the neceſſary Signes of regeneration appear. For clearing this;
1. We do not mean that the regeneration of the Perſon can be certainly concluded from ſuch a converſation as we here require, becauſe the heart within may not be anſwerable; therefore an hypocrite not diſcerned, may be the true matter of the viſible Church.
2. But our meaning is, that the converſation muſt be ſuch, as if the heart be anſwerable, it is certaine the Perſon is regenerate. To cleare this further by inſtance. Not only ſuch as are commonly granted ſcandalous, are here ſhut out, in whoſe converſation as ſin reignes, ſo in their heart; for ought that may appeare at the leaſt; but ſuch alſo as we commonly call meerly civill honeſt men, becauſe though their hearts be anſwerable to their converſation, yer are they ſtrangers to regeneration; the Propoſition thus cleared, we come to Arguments to confirme it.
1. To be viſibly of the Church, is to be viſibly Abrahams ſeed; to be viſibly Abrahams ſeed, is to be viſibly of his faith, and to be viſibly Chriſt's; Gal. 3.29. Abrahams fleſh was to the Jewes the viſible bond of the Covenant; but to the Proſelytes, and to the Gentile Churches not his fleſh, but his faith.
2. To be viſibly of the Church, is to be ſuch in the ſight of men as they are in the ſight of God, who ſhall indeed be ſaved; and therefore viſibly beleevers, and holy, the people of all the promiſes, of all the Priviledges of the Goſpel, therefore a juſtified, a ſanctified people, a people adopted, a people of Communion with God and Chriſt, a people of new obedience, a ſpirituall people, &c.
3. To be the viſible Church of God, is to be viſibly his Temple, viſibly an habitation for himſelfe by his ſpirit; Epheſ. 2.21, 22. but ſuch are only they who are viſibly regenerate. The Temple was built of old of poliſht ſtones and coſtly timber, it received only the clean; the viſible Church now is his viſible Temple, made up of lively ſtones into a ſpirituall houſe, 1 Pet. 2.5. to abide apart from the unclean, that the preſence of God may fill this Temple of his, 2 Cor. 6.16, 17.
4. From the end of the viſible Church; which is, that God might have an holy people, ſeparate from the world, enjoying all Ordinances performing in ſeverall Congregations all ſolemn worſhip to him, glorifying his name by the light of good works, &c. but only ſuch as are viſibly regenerate, are in any meaſure fitted for theſe ends; wicked men quite contrarily affected; therefore as he is in no wiſe to be owned for a Miniſter of the Church, who is no way fitted for the ends of the miniſtery, but is manifeſtly contrary thereto; ſo neither are they to be owned for members of the Church, who are qualified contrary to the ends of Church-Communion.
5. From Scripture-patterne; who were they that were received by the Baptiſt and by the Apoſtles? Such as being wrought upon by the word preacht, to an holy Profeſſion, forſaking falſe religions, confeſſing their ſins, profeſſing their faith and repentance, deſired to be ſolemnly received, and that when the Profeſſion of Chriſtian Religion expoſed to great temptations in the world.
1. For the Baptiſt, Mat. 3.6. it is a mean conceit at the beſt, to think ſuch a Confeſſion then ſerved the turne, as was palpably a Prophanation of the name of God, as giving no apparant hopes of repentance; let us hear the judgement of ſome, the moſt approved and excellent Expoſitors. Calvin upon the place thus. This Confeſſion was a Teſtimony of repentance; — that men may rightly offer themſelves to baptiſme, the Confeſſion of ſins is required of them; otherwiſe the whole action was nothing elſe but an idle toying; furthermore it is to be obſerved that who are here ſpoken of, were perſons come to years, who we know are not to be admitted promiſcuouſly of the Church, nor by baptiſme to be entred into the body of Chriſt, till they have firſt been tryed. The ſame Calvin upon Acts 19.18. having witneſſed of thoſe there ſpoken of, that they did indeed teſtify that they were throughly affected with the ſerious fear of God, who did of their own accord confeſſe the crimes of their former life, leaſt by their diſſembling they ſhould inwardly nouriſh the wrath of God; he addes concerning thoſe who came to Johns baptiſme, that by the Confeſſion of their ſins, they made profeſſion that they were not feignedly entred into repentance.
Beza upon the ſame place, viz. Matth. 3.6. thus, They are ſaid by the Jewes to confeſſe their ſinnes, who acknowledge themſelves all manner of wayes to be ſinners, and ſeek for pardon from the mercy of God, as Dan. 9.3. &c. Hence it appeares (ſaith he) that John admitted none to his Baptiſme but ſuch as gave teſtimony that they ſeriouſly embraced the doctrine of the free remiſſion of ſinnes; and ſuch a like publique confeſſion was required of the Catechumens in the ancient Church, called by the name of Exomologeſis.
Piſcator in his obſervations upon Matth. 3. v. 6, 8, 10. ſpeaks thus, Baptiſme is not to be applyed to any of yeares, till he have firſt made confeſſion of his ſinnes, and of his faith in Chriſt, and further promiſe of an holy life: all theſe did John require (ſaith he) of thoſe that came to be baptized of him; for the firſt, it is cleare, verſe 6. for the ſecond, it is manifeſt out of the words of Paul, Acts 19.4. where he ſaith John baptized with the baptiſme of repentance, ſaying to the people, that they ſhould beleeve upon him who was to come after John himſelfe, that is, Chriſt Jeſus. (Compare Acts 8.16.) For the third, it is evident from verſe 8.10. of this third of Matth which is particularly declared and applyed to divers kinds of life, Luke 3.10. &c.
Thus we ſee theſe excellent men, judicious and ſincere in their generation, gather'd no ſuch ſhuffing concluſions from the hiſtory of Johns baptiſm recorded in Scripture, as many of ours are wont to gather, who plead the numbers recorded by John, as an argument that he did, and we may receive into Church ſociety all comers: for further diſcovery here, let us look into another Scripture, concerning John and thoſe received by him, together with the judgements of thoſe excellent and true hearted Divines upon the place; the text of Scripture is Matth. 11.12. and it ſhewes how they were affected at leaſt apparently who came in ſo great numbers to be baptized of John; compare it with Luke 16.16.
Piſcator here, It ſhewes the effect of Johns Doctrine, to wit, that many embraced that Doctrine with great zeale, and ſo took the Kingdome of heaven as it were by force.
Beza. The Kingdome of heaven ſuffereth violence. They break into it as it were by a certaine force: for this treaſure of our heavenly father lies open (as it were) to all, earneſtly by every one to be laid hold upon, which he might ſeeme formerly to have hid, as it is unfolded Rom. 16.25, 26. which compared with this text now in hand, we are given to underſtand, both how entrance into the Kingdome of heaven is offered us, to wit, by the preaching of the Goſpel, and how offerd it is received by us: truly by force made upon our ſelves for beleeving, and by the perſevering heat of zeal.
Take it by force. Beza againe, They ſnatch it to themſelves, or they ſtorme it: a Metaphor taken from Tents, or from ſome Caſtle, which is ſtormed by enemies breaking into it. So that fervent force of the ſpirit is ſignified, by which the faithfull being tranſported, are carried with earneſt deſire and endeavour unto eternal life.
Cabvin. 1. There is no doubt but Chriſt commends the majeſty of the Goſpel upon this ground, that it was ſought after with the ſervent deſire and endeavour of many; for as God had raiſed up John to be the Horald of the kingdome of his Son, ſo he put the efficacy of the ſpirit into his Doctrine, that it ſhould pierce into the hearts of men, and ſhould kindle that their heat: he addes, from theſe words of Chriſt, we learne what is the true nature and manner of faith, verily that men do not coldly and overly agree to God when he ſpeakes to them, but that with an ardent affection they aſpire after him, and do as it were by a violent endeavour break through.
Bucer. The violent take it by force; that is, they who are ſo enflamed with deſire of the kingdome, that they caſt life and all things behinde their backs, ſo they may be made partakers of the Goſpel, and citizens of the kingdome of heaven; then he refers this place to Luke 7.28, 29. & ads, this people, and theſe Publicans, who neglecting all things, received with greateſt zeale the word of God firſt by John, then by Chriſt and his diſciples, juſtifying God, that is, as well by free confeſſion of their ſins, as with moſt earneſt, nor leſſe acceptable embracing of offered grace, both acknowledging and proclaiming God juſt, and the juſtifier are thoſe violent ones which make force upon the kingdome of heaven, and by force take it; and doth not a man ſeem to take that by force, for which he runs the hazard of life? by theſe we are taught, that the treaſure of the Goſpel befals not any but thoſe who have ſought it with moſt … deſire, and even love to hazard and loſe al things for it. Thus Bucer; hence we ſee how in the judgement of theſe worthy lights in the Church, Johns hearers were affected when by him received.
2. For the Apoſtles, and thoſe received by them. Acts 2.41. to the end, Acts 4.32, 33, 34, 35. Acts 8.36, 37. read the places; ſee Calvin likewiſe upon Acts 5.13, where he thus ſhewes of how pure a conſtitution the viſible Church then was; having obſerved it one fruit of the Miracle that unbelievers affrighted with ſo remarkable a judgement upon Ananias and Saphira, durſt not contemne the Apoſtles, &c. He addes, though Luke aſcribes not this onelyonly to the Miracles, but rather comprehends all things together which might make for the encreaſing the dignity of the Church; for ſo were all things ordered, as that a certaine divine majeſty ſhined among them; for they differed no otherwiſe from others, then Angels do from men; for there is in holy diſcipline, and the ſincere obſervation of godlineſſe, a ſecret kinde of majeſty which awes even the wicked whether they will or not; but we are at this day ſtrangers to it; nay, by our prophane libertie of living wickedly, we render our ſelves together with the Goſpel contemptible. Thus much for the fifth Argument.
6. From expreſſe Command of the Churches ſeparation from the openly wicked, 2 Cor. 6.17. with the former verſes. Object. The wicked here are heathen and profeſt Infidels. Anſw. 1. The Apoſtle urgeth in his expoſtulation, v. 14, 15, 16. ſuch a repugnancy in the Churches Communion with thoſe wicked ones, as betwixt light and darkneſſe, righteouſneſſe and unrighteouſneſſe, Chriſt and Belial; that the Church then may anſwer that part of the compariſon which belongs to her, (be thoſe wicked ones who they will,) ſhe muſt conſiſt of a righteous people. 2. If the Church muſt ſeparate from them, becauſe darkneſſe, unrighteouſneſſe, &c. then from thoſe who are ſuch in life, whatſoever in word they profeſſe, being as evill in Scripture account, as ſuch heathen and termed infidels or unbeleeving, Tit. 1.15, 16. worſe then profeſt Infidels, 1 Tim. 5.8. and thoſe who have a forme of Godlines, (and therefore in word profeſſe the true God at the leaſt.) but deny the power of it; guilty of open wickedneſſe, are to be turned from, 2 Tim. 3.5. 3. Otherwiſe manifeſt Prophanation of the name of God with a palpable lye, 1 John 1.6, 7. ſhould entitle to the great honour of Church-Communion, & the great Priviledges thereto belonging; and the viſible Church ſhould be no Temple refuſing the unclean, but a common Inne for all Commers, a Cage of unclean birds, a Sty for ſwine. 4. Many moſt abominable hereticks may in word profeſſe the true God, to whom yet it is granted generally that Church-Communion is to be denied. Adde, Iſhmael, Eſau, &c. profeſt the true God, yet they were not of the Church.
7. From the doctrine of diſcipline; Mat. 18.15. &c 1. The viſible Church is a brotherhood. If thy brother ſinne, &c. and this brotherhood founded in Chriſt, John 20.17. but doth Chriſt owne as brethren, God as children, any but ſuch as are in ſome degree ſanctified? apparantly ſo, that they may be apparantly owned. 2. The duties by our Saviour required in the exerciſe of diſcipline, from any Church member indefinitely, cannot be expected from any other, both here admoniſhing in the three degrees with aime at gaining a brother, &c. 1 Cor. 5.2. It is required of the Church that they be mourners when any proves ſcandalous among them; to the Church of which the people are a maine part, is the power of Chriſt committed, for caſting out and delivering up to Satan, v. 4, 5. in caſe of neglect hereof the whole lump is leavened, viz. the whole Congregation is under guilt; neglect here is a ſin tending to the diſchurching of Churches, Rev. 2.14.20. &c. with all ſcandalous of the Church, familiar ſociety is to be refuſed by every Churchmember, v. 9.10. … ſuch ſeverity herein is required as cannot be exerciſed towards all ſcandalous, with whom we muſt needs have commerce in this world, v. 11. the ſcandalous within the Church, when any prove ſuch, are by the Church to be judged; v. 12. and put away, v. 13. the end of all is to humble, ſhame, and recover the fallen ſinner. Now how can theſe things be expected from the Church, if wicked Perſons ſhall be allowed the matter of the Church? Can they deliver to Satan that are themſelves delivered to him? &c. have they ſhare in the power of Chriſt, who are themſelves under the power of Satan? what is there in a company of wicked Perſons, to humble and ſhame a wicked Perſon? how ſhall they act in any of their duties depending upon diſcipline, who have no Principles for it? 2 Theſ. 3.6. If he that walks inordinately, having been formerly received, muſt be withdrawne from, then ſuch a one not yet received, is not to be received; and generally, foraſmuch as ſcandalous when in, are to be caſt out; not in, they are to be left out.
They who confine all Church-power to the officers alone, will here take offence; that in following this Argument, we allow a ſhare of that power to the people; to that we ſhall ſpeak more fully and purpoſely hereafter in due place.
8. From the Teſtimonies given to the Churches in moſt of the Epiſtles, eſpecially about the beginning, as Rom. 1.8, & c. 15. v. 14. 1 Cor. 1.4. to 10. Phil. 1.3. to 9. 1 Theſ. 1.2. to the end. 2 Theſ. 1.3. to 8. read the places; ſo of thoſe ſeven Aſian Churches, ſome very pure, as Smyrna and Philadelphia, ſo as no fault found with them; others, as Epheſus, Pergamus and Thyatira, a very faire Teſtimony of them, both what they had beene, and what in part they were, though not a little lapſed, but both againſt them, and the other two moſt corrupt, Sardis and Laodicea, their diſchurching is ſeverely threatned, except they ſhall returne to a purer ſtate. Object. The Apoſtle gives a faire Teſtimony to the Church of Corinth, yet were there many great enormities among them. Anſw. 1. His Teſtimony is to the Church generally, but with exception of ſuch as walke diſorderly in the Church, as appears in that. 2. He requires the Church to proceed in way of diſcipline againſt ſuch, ſo as in caſe they perſevere in their evill Courſe, to cut them off from the Communion of Saints; whence 3. it appears that in their admiſſion they were not diſcovered ſuch; whence that which may hence be gathered is, that a Church rightly conſtitute, is not preſently upon her degenerating in many of her members to be forſaken, but they ſo degenerating to be cut off 4. The retaining of ſuch in the Church, involved the whole Church in guilt and threatned wrath, 1 Cor. 5.6. and c. 11.30. ſo Rev. 2.14, 15, 16, 20. &c. whence we may lay down this Concluſion, ſuch perſons are not the true matter of the Church, the retaining of whom in the Church makes evidently for her deſtruction; but ſuch are the openly wicked & foul hereticks 5. However the Church of Corinth was by her falſe Teachers firſt ſtaggered out of the way in ſomething of doctrine, and thence grew remiſſe in diſcipline for a time; yet it appears by their ſpeedy and ſound repentance, 2 Cor. 7. that they were generally and habitually a very holy people.
9. From the practiſe of the primitive Churches after the Apoſtles times, in two things it appears how choice the matter of the Church then was.
1. The … all of their Catechumens, when any formerly heathen, wrought upon by the preaching of the Goſpel, profeſſed their embracing of the Chriſtian Religion, renouncing their former folſe worſhip, and deſired the Church to take them into her care for their ſpirituall ſtate; the Church accordingly took them into her care for inſtruction and edifying, but did not receive them into her fellowſhip, any further then to heare the word, till they gave a good account both of their Chriſtian knowledge and Chriſtian converſation, and that in time of greateſt Perſecution; and all the time that they ſtood thus upon tryal, and under inſtruction rending to prepare them for admiſſion, they were called Catechumens; when after a certaine time of tryall they moved to be admitted into Church fellowſhip, they were called Competents or deſirers; when they were admitted, it was by baptiſme, and then were they compleat members of the Church, and called the faithfull; This was one ſort of Catechumens; Another ſort there was; the children of Chriſtian Parents, who having been in their infancy baptized, yet when they were grown to years, they were under the Churches inſtruction and tryall, juſt in the ſame manner as the former, and held the place and name of Catechumens, till they were for knowledge and holineſſe of converſation approved experimentally by the Church; then upon their deſires they were received into Church-fellowſhip by ſolemne impoſition of hands, and ſo admitted to the Lords Supper, and brought under diſcipline, and were now compleat members of the Church; this impoſition of hands being grounded upon, Heb. 6.2. whence by the corruption of Popery, it degenerated into that ſpurious Ordinance of confirmation as they called it.
2. Their ſeverity towards the lapſed; it is well knowne to all acquainted with the manner of the Church in thoſe times, that as they diligently caſt out the ſcandalous, ſo they ſtood upon ſtrict termes with them, before they would upon their profeſſion of repentance receive them againe; this, together with the ſtate of thoſe times conſidered, times of great perſecution, it may be gathered, that they received only ſuch into Church-fellowſhip, as whom they might conceive ſo principled▪ as to prefer the truth and purity of Goſpel Profeſſion to their own lives. Let us here ſprinkle ſome few Teſtimonies found in the Fathers of thoſe times, touching the purity of the Church in the matter of it. Tertullian in his Apologetick, c. 2. alledgeth Pliny an heathen, Deputy-Governour under Trajan an heathen Emperour, about a hundred years after Chriſt, giving this Teſtimony to the Chriſtians generally, That beſides their ſtiffe refuſall to ſacrifice, he found nothing in their religious worſhip, but that they had meetings before day to ſing to Chriſt and to God, and by mutuall agreement to conſtrme diſcipline, and that they forbad murder, adultery fraud, treachery, and other wickedneſſes: The ſame Father who himſelfe lived a little more then two hundred years after Chriſt, he is much in challenging the perſecuting powers, to make good any of thoſe crimes which they charged upon Chriſtians, as atheiſme, inceſt, infant-murder, treaſon, chargeth them that they warre with the name of Chriſtians; that an innocent name in innocent men is by them hated and perſecuted.
In the 39 ohapt. of his Apologetick, thus, We are a body made up of the conſcience of Religion, of the unity of Diſcipline, of the Covenant of hope; then ſpeaking of their worſhip in the publique Aſſembly, he addes for diſcipline; there likewiſe are Exhortations, Caſtigations, and Divine Cenſures; for with great weight is judgement paſt, as among thoſe that are certaine that the eye of God is upon them, and it is the greateſt fore-judgement of the judgement to come, if any one ſhall ſo offend as that he is caſt out from the communication of prayer, of aſſembling, and of all holy commerce. He mentions in the ſame chapter the love of the Chriſtians to be ſuch one towards another, that the Heathen were wont with indignation to ſay of them, Behold how they love one another, and are ready to die one for another. In the 46. chapt. of his Apologetick he ſhewes how they bore not with any of evill converſation, comparing the Chriſtians with the Philoſophers. The Philoſophers, ſaith he, have an apiſh affectation of the truth, and by their affectation corrupt it, as hunting after their owne praiſe. The Chriſtians neceſſarily deſire it, and performe it intirely, as providing for their owne ſalvation; He adds a little after this objection; But ſome of ours depart from the rule of diſcipline; to which he anſwers; they are no longer owned for Chriſtians by us; and he reproves it in the Philoſophers, that ſuch among them as walk not according to the rules of Philoſophy are yet called by the name, and have ſtill the honour of Philoſophers. In his Book to Scapula, who was a Deputy-Governour under the Romane Emperour, and a perſecutor, he gives this character of the Chriſtians, beſides their unſhaken piety towards God, refuſing the Heathen ſacrifices againſt the greateſt torments, We defraud none, we adulterate the mariage of none, we handle Orphans religiouſly, we relieve the needy, to none do we render evill for evill; let them who bely our profeſſion look to it: (that is, they who in word profeſſe themſelves Chriſtians, but walk not accordingly) whom we our ſelves refuſe. Who is there that complaines of us upon any other ground but onelyonly that we are Chriſtians? for ſo great innocency, for ſo great honeſty, for righteouſneſſe, for chaſtity, for faith, for truth; for the living God are we burned.
In his Book of Repentance, chapt. 6. ſpeaking of the neceſſity of ſound repentance, and that on the Catechumens part, before baptiſme; I deny not, ſaith he, the divine benefit; that is, remiſſion of ſinnes to be altogether ſafe to thoſe that ſhall go into the water; that is, that ſhall be baptized; but that thou mayeſt come to that, thou muſt be diligent; for who will afford thee, a man of ſuch faithleſſe repentance, one drop of any water? A little after, let no man flatter himſelf, that his ranck is yet but among the Catechumens, as though he might therefore take liberty to ſin; as ſoone as thou haſt known the Lord, fear him; as ſoone as thou haſt beheld him, receive him;—is Chriſt one to the baptized, another to the hearers, or Catechumens? That Laver is the ſealing up of faith which faith is both begun and commended from the faith of repentance; we are not therefore waſhed, (viz. baptized) that we may ceaſe to ſinne, but becauſe we have ceaſed, becauſe we are already waſhed in heart; this is the firſt baptiſm of the Catechumen, entire fear. In his book of … Preſcriptions againſt the hereticks, c. 41 he makes the promiſcuous matter of the Church the property of the hereticks. I will not omit (ſaith he) the deſcription of the hereticks converſation; how frivolous, how earthly, how humane it is, without gravity, without authority, without diſcipline, ſuch as agrees with their faith; firſt of all it is uncertaine who is a Catechumen, and who is one of the faithfull, they go together alike; they hear alike; they pray alike; Nay if the heathen ſhould come among them (in their Aſſemblies) they would caſt that which is holy to dogs, and Pearls (though no true ones) to the ſwine, their Proſtration of diſcipline they call ſimplicity; our care of it, they call an over-curious trimming, they receive all promiſcuouſly to the Lords Supper, — with them the Catechumens go for perfect before they be throughly inſtructed. He chargeth it upon them, that they are more in labouring for number then due matter. No where ſaith he are more eaſie termes then in the tents of the rebels; where this very thing to be is to deſerve. In his Book of Baptiſme, Cap. 18. he thus ſpeaks. That Baptiſme is not raſhly to be betruſted, let them know whoſe office it is; Give to every one that askes, hath its proper title belonging to Almes. That rather is to be heeded; Give not that which is holy to dogs; and do not caſt your Pearls to ſwine; and lay hands ſuddenly on no man, that thou beeſt not Partaker of other mens ſins, &c. Where (by the way) he interprets impoſition of hands there to point at ſolemne admiſſion of Church-members; Thus for ſome gleanings out of Tertullian. The like we might obſerve from others; as in Cyprian, who will have the Church to conſiſt of the miniſtery and the ſtanding people; and againſt what temptations did they then ſtand? and for their Communion, they were moſt impatient of hereticks and all ſcandalous. In his 55. Epiſt. writing to Cornelius then Biſhop of Rome, about ſuch as having formerly fallen, were now ſeeking to be againe received into the Church, thus he ſpeaks; For ſome, their crimes are ſo much againſt them, or the brethren (that is the ſtanding people,) do ſo firmely and ſtiffely reſiſt, that they can by no means be received … with the ſcandal and danger of very many;—O if thou couldſt (moſt beloved brother) be here with us, when thoſe evill and perverſe ones returne from their ſchiſme, thou ſhouldſt ſee what a do I have to perſwade our brethren (the People) to Patience, that they would, having allayed their grief of mind, conſent to the receiving and taking care of the wicked; for as they rejoyce and are glad, when ſuch as are tolerable and leſſe faulty returne, ſo on the other hand they murmure and contend earneſtly when deplored Perſons, and ſtubborne, and ſuch as are defiled with adulteries, or with idols, or ſuch as are proud, come back, &c. but I will be no further tedious in quotations of this nature. If any man deſire any further ſatisfaction, let him read the laſt Section of the ſixt Chapter in the three firſt Centuries. Magdeburg. Concerning the converſation and diſcipline of Chriſtians, afterwards in Auſtins time, when ſome would have it, that the Profeſſion of the Chriſtian faith ſhould entitle to baptiſme, though accompanied with a wicked life, He writes a book entitled of Faith and Works, proving ſuch a Profeſſion to be as no Profeſſion.
10. From the ſtate of new Jeruſalem, Rev. 21.27. from this and the laſt Argument it is manifeſt, that before the myſtery of iniquity prevailed farre, and after it ſhall ceaſe, the viſible Churches owne no ſcandalous ſinners of their ſociety; the promiſcuous ſtate then of the Churches in this degeneration, is the outward Court unmeaſured, and the Holy City trod under foot by the Gentiles. That voice then Rev. 18.4. calling the people of God out of Babylon, cals for the Churches ſeparation from ſuch; this Confuſion now obtaining, being one ſtraine of Popiſh corruption, with Popery beginning and ending.
Conſectary.
From this diſcourſe of the matter of the Church; foraſmuch as experience ſhowes that in all nations where the Goſpell is preached, yet the greateſt part of men are manifeſtly wicked; it cannot be according to rule, that all the people of any nation generally ſhould be accounted of the Church, though in word they profeſſe the true religion, which they know little of, and care leſſe for; but in every nation, and Congregation or Town, a diſtinction ought to be kept betwixt the Church and the world, and the two ſorts of Catechumens ought to be ſome, the children of the Church, and therefore baptized in infancy, upon their due tryall when come to years, received ſolemnely to Church-Communion, as to the Supper, Diſcipline, &c. Others not the children of the Church, received upon due tryall by baptiſme, when come to years.
This concluſion is further made good from the exerciſe of diſcipline 1 Cor. 5.9, 10, 11. If all the nation generally be of the Church, then are all the ſcandalous of the nation generally the ſcandalous of the Church; but that they are not; with all that are ſcandalous of the Church, we muſt refuſe familiar ſociety, not ſo much as familiarly eating with them, (ſome peculiar relations here reſerved) and yet abide in the world; but with all ſcandalous in the nation, we cannot ſo refuſe, except we will go out of the world as the Apoſtle there argues, and experience to every impartiall and unblaſſed ſpirit abundantly makes it good.