Church of the Galatians is cited Gal. 4. 9. chap. 6. 1. the latter whereof is so impertinent to the purpose that I wonder how it came in his minde to alledge it The point to be proven is that the Church of the Galat. was constitute of persons all truely godly so far as men could judge The Apostles meaning in this place is this much if any amongst you through infirmity or ignorance be surprized and fall into a fault such among you as are spirituall i. e. more advanced and confirmed in knowledge and piety and more experimentally skilled in Christianity being conscious of your own lyablenesse to temptations apply your selves to recover and restore such an one with meeknesse and gentlenesse what is this to that conclusion If Mr. Lockier had assayed to make up a Syllogisme upon it for inferring that conclusion he would I no wayes doubt have perceived the impertinency of his alledging it Neither yet doth the former prove the point for let that knowing of God and their being known of God be understood of reality of saving grace Yet the speech is but indefinite after ye have known God or rather are known of God And every body knows what an indefinite speech can bear in materiâ contingente section 6 For the Church of Ephesus is cited Eph. 1. 1. 13. and Acts 20. 28. 32. For the first citation I mean what is said in the Epistle we need say no more then what is said upon the Romanes and Corinthians The places are all alike and the same answer serveth all Only I will say I am astonished that any man should think or say that these high Heavenly blessings priviledges and graces spoken of by the Apostle to the Ephesians as blessed with spirituall blessings in Heavenly places chosen before the foundation of the World predestinat to the adoption of Children to the praise of the Glory of His Grace accepted in the Beloved having Redemption through His Blood the forgivenesse of sins obtained the inheritance sealed with the Spirit of promise quickned with Christ raised up together with him to sit in heavenly places c. are all by the Apostle spoken of and attributed to all and every one in the visible societie of the Church of Ephesus so far as he could judge wherein he himself clearly intimats there were some and he speaks according to his own knowledge that were given to teach other Doctrine giving heed to fables 1 Tim. 1. 3 4. some that had swerved aside to vain jangling desiring to be Teachers of the Law c. v. 6 7. that teached otherwise not consenting to wholesome words proud knowing nothing doting about Questions and Strifes of words c. 6. 3 4. some addicted to the love of Money and Covetousnesse v. 9 10. striving about words to no profite but to the subverting of the hearers vessels to dishonour as vessels to honour Reprobates and Cast-awayes as well as Elect the foundation of the Lord having the seal of Gods Eternal Predestination Fore-knowledge set upon them 2 Tim. 2. 19. 20. those that oppose themselves and were to be brought with meeknesse unto Repentance and recovered out of the snare of Satan who had them captive at his will v. 25 26. such as had a forme of Godlinesse but denyed the Power thereof Misleaders and Mislead cap. 3. 6. 7. compare with v. 5. who will dare to say that the Apostle writing to a Church and giving them all these high stiles and commendations mentioned before did intend them to all and every one severally and distributively in that Church Neither will it avail to say that this Church might been so constitute at first as that all the Members might been such as these stiles might been given to them as far as men could judge though afterward many of them degenerated and discovered themselves Unlesse Mr. Lockier make it good that such was the state of that Church in all the Members of it at the time of the writing of this Epistle to the Ephesians he alleadgeth what is said in it to no effect for his purpose But it is certain that the first Epistle to Timothie was written long before it this being written long ere he came to Rome as Interpreters agree and that being written from Rome and that as most think in the time of his second imprisonment there and so it seemeth but a little before the second to Timothie which was the last of all section 7 For the other citation Acts 20. 28 32. 1. The latter vers 32. any man who sees any thing may see it clearly impertinent to the purpose in hand 2. To the other feed the Church of God which he hath purchased with his own blood We Answ That by the Church bought with the blood of Iesus Christ true God is not meant the Visible Church as such as if the meaning of the words were bought with the blood of Christ in the judgement of charitie or so far as men can judge which is a meer addition to the Text but the Invisible Church of the Elect really redeemed So do all Orthodox Divines writing against Remonstrants on the Article of Redemption expound it of the Church of the Elect only and presse it as an Argument against the Remonstrants Universall Redemption and Remonstrants upon the contrare would have it meant of the whole Visible Church Mr. Lockier hath given no proof that it is spoken of the Visible Church as such but thought it enough to point us to the place and to suppose it be as he would have it But because Reverend M. Hooker in his Survey par 1. c. 3. pag. 39 40. asserteth the same interpretation of the place with Mr. Lockier against my Reverend Collegue Mr. Rutherfurd and assayes to give some reason for it albeit I doubt not ere long the Church shall have a sufficient answer from Mr. Rutherfurd himself to that and other things in the Survey Yet I must crave humble leave of him to say somewhat to Mr. Hooker in this particular seeing it cometh so far in my way and otherwise Mr. Lockier and his followers might haply say I had purposely shun'd it section 8 The Church here sayeth he whether Congregationall or Presbyteriall must needs be visible Ans That is not the question nor the thing he should have proven for we shall confesse the Church here spoken of and as spoken of in the context must be visible but he should have said and proven the Church here spoken of and said to be bought with the blood of Christ must be the Church Visible and as such considered according to its visible state and consequently that the attribute of the enunciation is enunciat of all and every one in that state see we then if the argument he formeth maketh out this That over whom Elders and Officers are set to attend to feed by Doctrine and Discipline this must needs be a visible Church for unlesse they did see them and know them how could they execute censure
by most impertinent Citations What is there in this place to the purpose of the constitution of the Visible Church as to its matter or Members the Apostle here ver 10 11 12 13 14 15. is speaking of Doctrines fundamentall and superstructed and that these ought to be suitable and agreeable to that what is this to the mater of the Visible Church Ay Yes by Analogie would he say first because the Apostle useth the same medium and argues as I do that if Christ be layed as a foundation c. Ans And must that hold Universallie because one using a medium in one mater reasons truelie and solidlie therefore another using that medium in another mater and reasoning that same way for forme must also reason truelie and solidelie What if this other erre in the application of the medium and if some of his premisses and principles whereof his argument consists be false upon the matter so it is here The Apostle reasoneth well and concludently upon that principle that the superstructure should be suitable to the foundation that Teachers should take heed what Doctrines they teach in the Church Because he assumeth well that Christ or the Doctrine of Christ is the foundation-point of Doctrine in Religion and all other Doctrines are the superstructures But Mr. Lockier assumeth amisse that the Visible Church as such is the superstructure built upon Christ as the Foundation The Scripture sayeth no where so a Visible Church-state or to be received unto or to be in the Visible Church state is not to be built on Christ as a Foundation but is to be taken in under or to be under the means of being built either first or in a further degree of advancement on Christ as a Foundation But further sayeth he see how he applyes this ver 16 17. incongruous superstructions if in point of Doctrine c. Ans This is somewhat spoken in the mist but for ought I can conjecture or conceive the meaning seemeth to be this that wrong Doctrines taught in the Church makes persons unholy and so unfit mater for the Church to consist of and so destroyes or defiles the Temple of God which is as he conceiveth the Visible Church And thus he will have the Apostle v. 16 17. to apply that which he had been speaking in the preceeding verses Now if this be not a forceing of the purpose and meaning of these two verses let any understanding man in the Christian World judge The plain genuine intention and purpose of the Apostle in these verses is to warne and dehort the Corinthians from defiling and laying waste the Church either by corrupt idle or curious Doctrine not suitable to the foundation Christ or by Schismaticall addicting themselves to this or that man who were teachers among them which was the purpose whereupon he began this discourse v. 4. or both and that upon these three grounds 1. The consideration of the dignity they were advanced to that they were the Temple of God consecrated by the indwelling Spirit to him 2. That such things did defile and lay them waste 3. That God would severly punish such as any wayes defiled and destroyed them that were a Temple consecrated to him Ay but 3. Saith he it is added for the Temple of God is holy which Temple ye are i. e. such arâ—â—he Temple of God which are holy which hath the Spirit of God dwelling in their hearts and none else Ans 1. Mr. Lockier then conceiveth that these words are brought in as a reason why he that teacheth wrong or incongruous Doctrines defiles or destroyes the Temple of God To this sense the Visible Church consists of such as are holy and hes the Spirit dwelling in them and none else therefore men by teaching incongruous Doctrine making men in the Church incongruous mater i. e. unholy destroyes the Temple i. e. the Visible Church A meer forgerie contrary to clear shining evidence of the Apostles context wherein any man that is not blind may see that these words for the Temple of God is holy are given as a reason why these that defile the Temple will be severly punished of God the reason of which consequence clearly intimate in the words is because God will not indure the defiling or violating of that which is holy and consecrate to himself 2. True indeed such are the Temple of God which are holy and none else So Mr. Lockier supposeth but without reason or proof Sure the Apostle borroweth this denoâ—…ation from the typicall Temple of Jerusalem but that was no type of a Visible Church but of Christs Mysticall body and every member thereof And hence I reason thus the denomination of the Temple of God is such as is competent to and predicable of these to whom it is attributed not only collectively i. e. to the whole society of them but also unto every one severally * Martyr in loc non solum fidelium caetus qui Ecclesia dicitur templum Dei dicitur sed unusquisque credentium in Christum reperitur ita cognominatus nam postea de fornicatione agens Apostâ—lus cap. 6. corpus cujusque credentis vocat templum spiritus Sancti But if it be taken for the Visible Church it could not be attributed to every member thereof Every one in it is not a Visible Church 3. If such only be the Temple of God in Mr. Lockiers sense i. e. a Visible Church which are holy and has the Spirit of God dwelling in their hearts and none else he may seek such a Visible Church in the new world of the Moon In the end of this paragraph he prompts us another Argument equivalent to this first from this that Christ is called the Head and the Church the Body In form it must stand thus If Christ be the Head there must be an homogenealnesse in the Church to him he meaneth they must be truely gracious and endued with true saving faith But Christ is the Head and the Visible Church his Body Therefore c. The reason of the connexion of the first Proposition is because else there can be no mutuall derivation from one to another Ans 1. Protestant Divines will with one consent deny your assumption as Popish and tell you that it is the Church of the Elect that is the Body of Christ the Head See but Whittaker de Eccles q 1. c. 13. pag. 449. in fol. Yet 2. For more clear and particular answer we are to consider that Christ may be said to be the Head and the Church his body either in a politicall sense as a King is called the Head of the Common-wealth and the People are called his Body Or to speak so in a physicall sense according to the similitude of mans body Now we grant that Christ is a Head to the Visible Church and the Visible Church hath unto him the relation of a body in the former sense Christ is a King of the Visible Church and the Visible Church is his politicall Body
A LITLE STONE Pretended to be out of the MOUNTAIN Tried and found to be a Counterfeit OR AN EXAMINATION REFVTATION OF Mr. LOCKYERS LECTURE Preached at Edinburgh ANNO 1651. Concerning the MATER of the VISIBLE CHURCH And afterwards Printed with an APPENDIX for Popular Government of single CONGREGATIONS Together with an EXAMINATION in two APPENDICES Of what is said on these same purposes in a LETTER of some in Aberdene who lately have departed from the Communion and Government of this CHURCH By JAMES WOOD Professor of Theol. in S. Andrews EDINBVRGH Printed by ANDRO ANDERSON for George Suintoun and Robert Broun and are to be sold at their Shops 1654. TO THE RIGHT HONOURABLE JOHN EARLE of CASSILS LORD KENNEDY My Lord WHat the wise observing King uttered long agoe that of making of Books there is no end was never more verified in any then it is in the present age wherein scribunt docti indoctique every smatterer and every fancie-full head must have the Presse travel to bring forth their froathy conceptions And Presses by many are made use of as engines to discharge revylings reproaches and blasphemies against the God of Heaven his blessed Truths wayes and Ordinances For my self I can say in truth it hath not hitherto been my ambition to increase wearinesse of the flesh by much Reading And that now I come this way to the worlds view 't is not of mine own meer choise but because a necessity was laid upon me The Author with whom I have to do in this ensueing debate having not only opened his mouth to Preach in the most eminent-place in this Land but also adventured to Write and Print against the Orthodox Doctrine touching the constitution and Government of the Visible Church of Christ revileing in speciall the Church in this Land yet through its side also stricking at all the Orthodox Churches in Europe as no Church but a dead carcasse having neither matter nor form of a true Church a nest of unclean birds idolatrous c. And thereupon charging with a great deal of confidence and big words all truely Godly to come out of it and to separate from it It was by some Reverend and Godly men thought expedient that altho there appear little or nothing in what is said by him which may brangle the mind of any judicious Reader Yet because it is a thing usuall to adversaries of the Truth if what they say be it never so weak get not an Answer to brag of it as unanswerable And unsettled minds that have not their senses exercised to discern good and evill are ready to be taken with any thing busked up with gay words and so to be carried about like weather-Cocks with every wind of Doctrine as many sad examples of this time prove an Answer should be returned to him lest truth should so much as seem to suffer prejudice any way And this taske they were pleased to lay upon me Who albeit I do and cannot but ingenuously acknowledge my self one of the least and weakest Servants of Christ and that many others there are in this Church who might far more worthily acquit themselves in this service Yet durst not withstand the motion having so clear a Calling and considering withall how I stand oblidged in my station to maintain the true Religion in Doctrine Worship Discipline and Government by the mercy of God established amongst us in common with the rest of the Lords people in the Land by Solemn Vow and Covenant and more particularly by the Lords bringing me who had been in my younger years educated as to many things in a contrary way to the acknowledgment of â—he truth in a very gracious manner with a strong hand and in much long-suffering patience whereby he waited to be gracious that he might be exalted in shewing mercy on me Haply it will be matter of talking to some that this of mine has been so long in coming forth after Mr. Lockier published his But it is not unknown to many who have been witnesses to my diligence that my Answer was in readinesse within a few Moneths after his Peece came to my hands and the task was laid upon me And had come abroad if several difficulties had not interveened Now when it is to be published I desire humbly to present it to your Lordship first and under your Honourable name to the view of the world I must spare to expresse all the great causes oblidging me so to do Because to expresse them would not only be haply inexpedient But also would be I know unsavoury to your self whom I have alwayes found desirous to aprove your self in reality of wel doing but never liking well to hear of other mens euges Only this much I cannot forbear and must begge your Lordships leave to say The personall obligations which you have laid upon me by a continued tract of undeserved respects ever since the first time I was known to your Lordship would require a worthier testimony of acknowledgment then is this mean present or any thing else my small store of abilities can afford But to speak truth it is not so much any personall concernment that hath engaged my heart to your Lordship as that which hath endeared you to all who know the truth and you That grace which God hath vouchsafed upon you to walk in tendernesse and closenesse with himself in your privat course and with constant zeal to improve your publick station wherein ye have stood for promoving the interest of Religion and righteousnesse and the good of Gods people without byasse or wavering in any revolution of times wherewith many turning upon the axletree of their own self-interests have whirled about the sweet fruit whereof I doubt not but you find in these glowmie dayes and trust shall abide with you to the end through the mercy of the Lord whose gifts and graces are without repentance I will not adventure upon such severe self-denyednesse to speak more of what I have had the happinesse to be acquainted with in your Lordship I hope this testimony of my sense of the obligation I ly under to honour your Lordship shal finde favourable acceptance at your hands I will not presume for indeed it were presumption to commend my work in it I pretend to nothing therein but that through the Grace of God I have ingenuously and in simplicity tho in much weaknesse spoken for truth But the matter it self is precious and of great weight consisting of two great interests of Christ Jesus his Visible Church which is his Visible Kingdom on earth The one touching the qualifications of the persons that are to be acknowledged members of his Visible Church and so in effect comes to be a Question de sinibus of the marches of his Visible Kingdom The other touching the matter and way of the externall Visible Government thereof As to the former my Author has so straitned the bounds of Christs Visible Church that by his sentence none are to be
acknowledged as members thereof and consequently to be under the Ministeriall dispensation of the publick Ordinances of Christ the ordinary means of saving souls but such as are already and antecedently found to be savingly converted regenerated and sealed of God for his by the Holy Spirit if not in the truth of the object which yet most part of his reasoning and discourse pleads for yet in the positive judgement of very spirituall and discerning men And that as some others of his way further lay out the matter upon triall and proof thereof given by a conversation led without the omission of any known duty or commission of any known sin A publick declaration of their knowledge in the fundamentalls and of other points of Religion necessary to lead a life without scandall together with a narration of the experimentall work of their Effectuall Calling unto Repentance and faith And all Churches that are not constituted of only such matter as this are to our Author wrong constitute In the former part of this Examination my labour is to discover the unwarrantablnesse and contrariety of this Tenent to the Word of God And to shew that all who being of years does seriously professe the Christian faith and subjection to be disciplin'd and governed by the Ordinances of Christ ought to be admitted into the fellowship of his Visible Church without any necessity of puting them to a triall touching their inward spirituall estate and judging upon the same whether regenerat or not as to that effect And are to be dealt with by Pastours and privat Christians in their respective wayes as these that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within 1 Cor. 5. 12. Upon this point I have insisted the more largely because not so fully and of purpose handled by others before And it is of a truth of greater importance then many are awarre of 'T is far from my thoughts to charge our Independent Brethren with any perverse designe in taking up and following that opinion which I dispute against Many of them known to me by their writings especially these worthy Ministers in New-England Cotton Hooker Shepheard Norton c. I do from my heart reverence as godly and faithfull Servants of Christ and as burning and shining lights in the Reformed Church But I think verily the specious notion of a pure Visible Church has duzled their eyes and led them upon a way which in it self beside that it hath no warrand in the Word of God should it get footing in the world tends to the ruine loss of many souls and to the bringing of the greatest prejudice to the present Cause and Churches that any thing ever yet did since the first Reformation from Popery And I am perswaded that albeit the intention of those holy and reverend men abettors of it be honest and from simplicity of heart Yet Satan is under-board let no man offend at this I say Peters example teacheth us that Satan may abuse good mens zeal and intentions for Christ to wicked ends contrair to his Cause Satan I say is under-board driving that wicked designe For if that be the the rule and modell of constituting the Visible Church which they give us are not all the Reformed Churches by this means condemned of wrong constitution razed out of the account of true Visible Churches as not being conformed nor ever having been set up according to that modell And what could more gratifie the Roman Antichrist and his followers then to yeeld this Again is there not hereby a ground laid to Question all Administration of Ordinances that has been in them and to justifie the wilde fancy of Seekers denying that there is or hath been for many ages any Church or Ordinances in the world Moreover when as none of the Reformed Churches at this day are thus constitute if that modell should have place must not either all of them be dissolved and cast down to the ground that new ones may be reared up of some few precious ones picked out of their ruines or to the effect they may consist only of persons regenerated and sealed by the Spirit all other persons who albeit they professe the truth subject themselves to Ordinances yet come not up so far as to obtain a positive sentence that they are regenerat upon such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidences as these men require must be all cast out and banished the Church put amongst those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 1 Cor. 5. 12 left destitute of the custody of spiritual Discipline Pastorall instruction inspection and authority And so exposed to be a prey to Satan and his Emissaries Jesuits Hereticks and erroneous spirits whatsoever to be led away unto what soever pernicious soul-destroying errours or to turn black Atheists That this is no needlesse fear but a reall consequent of this way is too too clear by the sad examples of many in these times who living without the pale of true Visible Churches and not subject to the shepheards staffe and vigilancy are run out into so many wilde errours in Religion as never age of the Christian Church saw the like Touching the other head the Author in his Appendix pleadeth for two things 1. That the power and exercise of Church Government should be in the hands of the whole body or community of Professours as well as of the Officers appointed by Christ in the Church A Tenent not heard of in the Christian Church untill Morellius in France Anabaptists and Brownists fancied it and as contrary to the Word of God which to Ministers and other Officers appointed by Christ in his Church as contradistinguished from common Professours attributeth the name of Rulers injoyns the work of Ruling and prescribes the rules of right governing but never to the people so cannot but unavoidably draw after it much confusion and frequent schisms in the Church of God whereof experience affordeth plenty of examples 2. That this power of Government should be solely intirely â—nd Independently in a single Congregation A Tenent that besides the contrariety thereof to the Word of God and the very light of nature carrieth with it a multitude of gross absurdities and inconveniencies By this means let a particular Congregation of 30. or 20. or fewer 10. or 7. persons for of so few may a Church as our Brethren say be compleatly constitute run into never so grosse an errour as to Excommunicate a person unjustly to hold and maintain Heresie in Doctrine to set up idolatrous worship there is no Ecclesiastick authoritative remedy left under Heaven to rectifie it All Church-communion amongst the Churches of Christ is taken away The unity of Christs sheep-fold the Visible Church upon earth is dissolved and Christ should have as many visible bodies as there are particular Congregations A Minister could not perform any Ministeriall act out of his own Congregation Not Preach but as a privat gifted Brother Not Administer the Sacraments out of his own Congregation nor give the Sacrament
Independent grounds as relateth to the pâ—…sent Question touching the necessary qualification of Members of the Visible Kirk p. 168. PART II. Concerning Kirk Government SECT I. MR. Lockier his first Assertion That the Eldership within a particular Congregation is not in most weighty things to exert power without the consent and approbation of the Kirk whereof they are considered p. 194. SECT II. Examination of his 1 2 3 4. Argument p. 203. SECT III. His 5 Argument discussed p. 226. SECT IV. His Argument from common testimony considered and Answered p. 251. SECT V. His Answers to some Objections made against his Assertion from some Passages of Scripture examined p. 255. SECT VI. His Answers to some other Objections made by way of reason examined p. 263. SECT VII His second Assertion touching Presbyteries of many particular Congregations combined and the true state of the controversie touching this mater betweeen Presbyterians and Independents laid forth p. 283. SECT VIII His first ground against a Presbytery having authoritative juridicall power over more Congregations that it is without foundation in the Word examined p. 288. SECT IX Examination of his 2. medium that what power of ruling an Eldership hath it hath it in the same extent with its Pastorall power p. 311. SECT X. Examination of his 3. medium that it destroyes the end for which Kirk power is p. 317. SECT XI Examination of his 4. medium that a particular Congregation is compleat and sufficient in it self without an associate Presbytery over more Congregations p. 325. SECT XII A reply to his Answers to some Objections wherein separation from not only the Kirk of Scotland but all the Protestant Presbyterian Kirks as Idolatrous is driven at p. 340. APPEND Wherein is Examined what is said in the forementioned Letter of the new Independents of Aberdene for the Independent Congregationall and against the Presbyteriall way of Kirk-Government p. 360. AN INDEX Of the places of SCRIPTURE Vindicated or Explained   pag. NUmb 11. 17. 227. Deut. 29. 2 3 4. 10 11 12 13. 133. Prov. 9. 3 4. 155. Isa 66. 16. to the end 97. Jerem. 12. 9. 101. 31. 33. 53 56. Dan. 12. 1. 101. Mal. 1. 11. 93. Mat. 3. 5. 6. 134. 7. 181. 13. 24. 47. 163. 16 17 18 19. 40. 235. 18. 15 16 17 18. 227. 364. Luke 7. 30. 181. John 3. 26. 137. Acts 1. 15. 23. 289. 26. 244. 2. 38. 119. 136. 47. 34. 4. 35. 292. 6. 3 4 5 6. 294. 8. 13. 118. 9. 26. 31. 11. 20 21 23. 9. 25. 11. 13. 2 3. 259. 41. 44. 104. 14. 23. 246. 27 28. 12. 15. 8. 11. 16 17 18 19. 14. 22 23. 239. 371. 27. 285. 28. 297. 16. 4. 242. 20. 28. 32. 66. 276. 296. 312. 21. 25. 242. Rom. 1. 6 7 8 9. 60. 173. 10. 14. 17. 156. 1 Cor. 1. 2. to 8. 68. 3. 10. to 17. 86. 22. 216. 4. 4 5. 62. 5. 4. 237. 6. 18 19 20. 173. 12 13 14. 179. 2 Cor. 1. 24. 27â— 2. 6. 236. 5 18 19 20. 156. 6. 16. 91. Gal. 1. 22. 74. 4. 9. 64. 6. 1. ib. Eph. 1. 13. ib. 2. 20 22. 84. 3. 21. 92. Phil. 1. 6 72. 1 Thes 2. 13 14. 74. 108. 5. 12. 324. 2 Thes 3. 15. 178. 1 Tim. 2. 20. 125. 3. 5. 90. 4. 14. 255. 309. 5. 22. 260. 17. 314. 2 Tim. 1. 6. 258. 2. 10. 159. 20. 124. 21. 163. 24 25. 156. Tit. 1. 5. 260. Heb. 3. 5 6. 37. 7. 7. 258. 8. 10. 53 54. 13. 7. 273. 1 Pet. 1 2 3. 74. 5. 3. 212. 273. 13. 74. Rev. 3. 10. 100. 4. 53. 11. 1 2. 44. 76. 13. 6. 104. 19. 11. ib. 21. 101. EXAMINATION OF Mr. LOCKYERS LECTURE on ACTS 15. Vers 3. Concerning the MATTER of the VISIBLE CHURCH SECTION I. Wherein is examined his Analysis and Explication of the Text for laying a Ground to his Doctrine concerning the Matter of the VISIBLE CHURCH section 1 IN the entrance I must professe it was a matter of some wonder to me when this Piece came first to my hands to see a man of such account as Mr. Lockyer for grounding his Doctrine he intended pitch upon this Passage of Scripture which I am ready to think few else would have dreamed much appearance of weight could been laid on for that purpose Sure a man that would in Preaching hold forth to the People of God Doctrine as truth and received from the Lords mouth and would convince people that it is such had need be sure that the Scripture he presents for it doth indeed carry it either expresly or by necessary and evident consequence Otherwayes as he doth much wrong his own cause giving his hearers that are judicious occasion to suspect the Doctrine can have little or no ground at all in Scripture when they see that which is presented to them as the very seat of iâ— giveth it no light so he doth notably abuse the Word of God and I may say in a kinde take his Name in vain before his people by alledging the Lord to speak and give a testimony to a point by a Scripture wherein it is not at all intended Yea let a point of Doctrine be most true and never so certain in it self such as that maintained in this Lecture is not as we trust through the Lords assistance to make evident yet to Preach it from a Text that speaketh it not is an abuse of the Word of God If there be not just cause of charging this upon Mr. Lockier here I leave it to be judged by all discerning and unpartiall Readers from what followeth in this Section section 2 In the next Section I purpose to state the Question in hand as clearly as I can and ingenuously to bound the differences between us Now in a word only take notice what Mr. Lockiers purpose intended in this Lecture is to treat of the proper and allowed matter of a visible Church which he will have to be such persons only as are truely converted sanctified and sealed by the Spirit of God as his at least so far as men truely converted and very spirituall can discern of which additionall qualification afterward and his Text for this Doctrine is Acts 15. v. 3 And being brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren Now let 's see what the Author bringeth for evidencing his point or any thing like it to ly in this Text. section 3 The principall things saith he in this vers are these viz. a Church of the New Test described by its proper matter and by a proper effect and operation which this hath upon such who are indeed turned unto the Lord and able to discern spirituall beauty and glory it causeth great joy to all such And being brought on by the Church what the matter of this Church is read the next words and they will tell you they declared the
conversion of the Gentiles pag. 2. and 3. begin Ans That the Holy Ghost here intendeth as the principall purpose to describe a visible Church of the New Test by the proper constituent matter thereof is but the meer conceit of the Author forced upon the Text and no wayes deduceable from the words themselves the genuine purpose of the words being simply to note some circumstances of Paul and Barnabas and the other Commissioners joyned with them their journey from Antioch to Jerusalem whether they were sent for resolution upon the Question then in controversie at Antioch As 1. The Christian courteous respect that the Church at Antioch put upon them they were brought on their way 2. What these commissioners did as they were on their journey that they declared to the Christians that lay in their way that same thing that they had declared before at Antioch Chap. 14. v. 27. viz. that God had been mightily with the Preaching of the Gospel even amongst the Gentiles so that many of them as the Story relateth the particular countries and places Chap. 13 and 14. were converted to the Christian Religion 3. What effect this produced amongst the Christians to whom it was declared that they had great joy at these tydings that the Kingdome of Christ was so spreading and that even the Gentiles were brought in to it Here indeed are grounds of usefull points of Doctrine but what is all to that which Mr. Lockier intends the description of a visible Church by its proper matter A Church visible to Mr. Lockier is a particular Congregation participating together the Ordinances of Christ Doth it any wayes appear that the Spirits intention in these words is to describe unto us what sort of persons were admitted into the constitution of such a Congregation viz. as he would have it not any professours whosoever but such only as were tryed and found by truely converted and very spiritual men able to discern and judge to be truely regenerate What evidence is brought to shew that this is intended in the Text This to wit that first it is said being brought on by the Church and then sayes he what the matter of this Church is the next words tells they declared the conversion of the Gentiles Answer What must these latter words be a description of that thing which is mentioned in the first i. e. the Church viz. of Antioch for that is the Church spoken of there because forsooth the one followeth immediately after the other in the series of the narration I must say this is strange Logick and interpreting of Scripture I am not here to deny but the Church of Antioch did consist of such as are here mentioned i. e. converted Gentiles but my purpose is to shew how impertinently the Author hath chosen and made use of this Scripture to be his Text for his Doctrine concerning the matter of a visible Church section 4 That this may yet more clearly appear I desire the Reader to consider that the Historian Luke is not in these two Clauses of this Verse pitcht upon by Mr. Lockier as a ground of his Doctrine relating the words of one mans continued discourse so as the one part of them might be taken as exegetick of the other or as intended to expresse a description of the thing contained in the other but is relating two diverse actions of two distinct pâ—rties as circumstances of Paul and Barnabas journey one reall of the Church of Antioch their Christian courtesie in bringing them on a part of their way The other so to call it verball viz. the discourse that Paul and Barnabas themselves had amongst the Christians by whom they passed viz. that the Gentiles were converted to the Christian Faith so that any man that hath but half an eye may easily perceive that these terms Church and converted Gentiles stands not in the words in relation one to another as a definitum and a definitio or as a compound and the matter of which it is compounded Therefore it is but a forcing of the Text to make up of these two this Doctrine as intended in the words A visible Church consists of converted ones as its proper matter what ever truth may be in it of it self This I said before I am not questioning now but would discover the inconsideratnes of chusing and making use of this Text for that purpose and adds but this seeing in preaching the Word of GOD aright any enunciative Doctrine which is propounded from a Text if it ly not in the Text in expresse and formall or equivalent terms yet should be deduceable by good consequence from it I humbly desire that Mr. Lockier would build a clear Syllogisme upon any enunciation in this Text inferring this Conclusion the proper matter of a visible Church is converted ones for in this Text it is not said expresly and immediatly as he would seem to say in the next progresse in these words The complexion of a visible Church under the Gospel is here said to be conversion the constituting matter converted ones This much might suffice for answer to this Text as it is alledged by Mr. Lockier for to be a proof of the Doctrine intended in this Lecture for unlesse it be first supposed that conversion of the Gentiles is here mentioned and set down as a description of the visible Church mentioned before all the pains taken by him afterward to clear what is meant by conversion is to little purpose for proof of the point intended as from this Text. Yet we shall be at the pains to take into consideration what followeth in the opening up of the Text lest we seem purposely to passe over any thing which may be alledged to speak for the point maintained by the Author I confesse it had been fitter that the controversie had been first stated but I am resolved to follow the tract of Mr. Lockiers discourse that I may shunne the smallest appearance of wronging him Go we on then section 5 They declared the conversion of the Gentiles what conversion was this A meer outside conversion pag. 3. Nay would the Author say an inside truely gracious heart-conversion Ans 1. Do we any of us whom the Author takes for his Adversaries say that no more at all is meant here but a meer outside conversion He but fains an Adversary and wrongeth us by intimating so much We conceive thus that by Conversion here is meant a forsaking and relinquishing of the Heathnish and a turning unto and embracing the Christian Religion as the Nether Dutch Notes on the place expound De Bekeeringe â—…el tot de Christilick Religie i. e. Conversion viz. to the Christian Relion no wayes excluding but comprehending under it also the inward heart-turning by true faith to Christ but withall we think it cannot be warrantably said that when Paul and Barnabas made this declaration of the conversion of the Gentiles they meant that all and every one of these Gentiles turned from Heathenism to the
Christian Religion had also the inward work of gracious conversion and faith in their heart This had been contrary to truth for some of the converted Heathens no doubt had no more but the profession of Christianity the preaching of the Gospel being as a draw net that catches good fishes and bad together and the outward Kingdom of GOD as a field wherein are tares and wheat growing together Nor yet can it be said that Paul and Barnabas in that declaration meant that all and every one of these Gentiles they spake of were such viz. true heart-converts to their positive judgement and so far as men truely converted and very spirituall were able to discern This appears not out of the words of the Text for first I think the Apostle speaks of Conversion as including gracious heart-conversion in the verity of the thing or Object and not only in the charitative judgement of discerning men tho not restrictively Mr. Lockiers additament viz. According to what a Christian can discern of a Christian or in so far as men c. is his own and not the Texts yea I conceive 't is contrary to the intention of the Text because I no wayes doubt but the Apostles meant positively that there was amongst these Gentiles heart-conversion in the verity of the thing But that which Mr. Lockier sayes by his additament may be contradictorily opposite to that men may be accounted heart-converts in the charitable judgement of very discerning Christians and yet not be heart-converts indeed 2. Granting that to be the meaning which Mr. Lockier saith to be in his additament yet can any thing be alledged from the words that will import it must be understood universaliter de omnibus singulis i. e. universally of all and every one of these Gentiles and may not be understood as spoken only de multitudine communiter indefiâ—itè i. e. of the multitude of them yet forasmuch as Mr. Lockier hath not alledged much lesse proved the former hitherto he hath alledged nothing to his purpose in hand And yet although he hath both alledged and proven this much he had said but little to his purpose unlesse he could also prove that the Apostles in that declaration were speaking of these converted Gentiles with relation to stating in visible Church-membership which thing he onely supposeth but doth not so much as hint at a proof thereof from this Text. section 6 But go we on to consider his Arguments brought to prove his interpretation of Conversion here spoken of which yet he needed not prove for we have granted more of it then he craves that we may see if there be any thing therein making for his main purpose The 1. lyeth in these words Surely if the Brethren had apprehended no more in them i. e. the Gentiles of whom Paul and Barnabas spake viz. then a meer outside conversion they would have had little matter of great joy Answ 1. We say not that the apprehending of no more was the matter of this their great joy but will the Author say that unlesse they had apprehended more then outside conversion in all and every one of them which is a thing he must of necessity take along with him if he will say any thing to his purpose * For his minde is that these Gentiles are spoken of in relation and as matter of a visible Church his doctrin is that none other not one other no not in a whole Church are fit matter of a visible Church but such as are c. they would had little matter for great joy I think hee 'll be advised before he say so 2. Nor am I of the mind that outside conversion i. e. embracing of the Profession of the Gospel and Christian Religion is so litle a matter of joy to the people of God as the Author seems to make account Sure it could not but be matter of right great joy to the LORDS true people of the Jews for to see Japhet perswaded to dwell in the tents of Shem i. e. the Gentiles by embracing the profession of the Gospel added to the Common-wealth of Israel and fellowship of the Church of God And it shall be no small matter of joy to Gentile-Christians when they shall see the body of the Jews ingraffed again into the Church Even outward professing of and submitting to the Gospel is honourable to Christ in the world and so is spoken of in Scripture though it alone be not the full duty of men nor sufficient to save them section 7 I might ere I went on further note here that whereas the Author in the next words propounds the explaining of moe tearms then one of his Text for saith he let us take tearms as they ly and see how other Scriptures do explain them yet in the following discourse I find all runs upon one tearm viz. conversion or converted ones But to insist upon every such small thing is not worth the while Let us see what is said further upon that what these converted ones saith he were according to what Christian can discern of Christian is the thing to be inquired into pag. 3. Ans Nay not this only but two other things also ought to have been inquired into and made out 1. Supposing that true heart-conversion is understood here that the Apostles in their declaration affirmed this universally of all and every one of these Gentiles 2. That in declaring and affirming this they did speak with relation to their stating in Church-membership at least that the Historian Luke reports it in that relation Neither of which the Author proveth or so much as once undertaketh to prove so that what followeth tho granted makes little for the point he driveth at But we go on Paul and Barnabas who were master-builders and surely very seeing men that they might not make a meer report took of those converted ones with them were brought on by the Church We tell you as if they had said of such glad tydings touching the Gentiles but what they are see your selves here they are discourse with them see if they have not the same soul-complexion with your selves whether they have not received the same spirit of Adoption owning and experiencing the same grace of God which ye do Ans Here 's a pretty fiction or Poesie but nothing of Lukes Text yea but something quite contrair to it 1. The Author saith Paul and Barnabas that they might not make a meer report viz. touching the Gentiles conversion but might shew living present instances thereof took of those converted ones with them What hint can he give us from the Text for this it saith a farre other thing viz. first that they i. e. the Church of Antioch ordained some in joint commission for to go to Jerusalem about the question then in controversie and then that these CoÌ„missioners were brought on their way by the Church i. e. as Grotius exponeth it will aliquousque deducti à fidelium quibusdam i. e.
say much sand without lyme 1. The Gentiles of whose Conversion Act. 15. 3. speaks were of many more places besides Antioch Now suppose all here alledged were granted what evidence can Mr. Lockier give us that Paul and Barnabas or any such other persons competentlie able to judge had stayed as long in every one of these other places 2. But to hold our selves to this Church of Antioch I confesse indeed it were dangerous universally to say that these first Christians at Antioch had not I say not only as Mr. Lockier hath it as far as able men could apprehend but in very deed both name and thing i. e. gracious heart-Christianity But I see it not so very dangerous to say that not all and every one of them had so much Nay I think it very dangerous positively to say they had for 't is clearly contrary to what the Scripture speaketh of the effect and successe of the Preaching of the Gospel and to many passages of this very Story of the Acts. 3. True Paul and Barnabas were discerning men able to give a good judgement in so much time what they found amongst those Christians But what evidence can the Author give us from the Text that this was their intended work during that space to examine and try what heart was in every one of these Professours and that in relation to constituting them a Visible Church after that tryall and judgment passed thereupon The only work we find mentioned in the Text ver 26. is their teaching they taught much people And there is nothing in it so much as hinting at this that they were not in state of a Visible Church untill after that whole years tryall Paul and Barnabas had given judgement what they did find amongst them as to their inward spirituall estate Nay there is a right apparent intimation that all along that years space they were a Visible Church and so esteemed a whole year they assembled themselves with the Church or in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. I will note but another thing here The Author intimateth that Barnabas his being full of the Holy Ghost is spoken of in that Text in relation to and as the Principle of tasting trying and judging these Christians soul-complexion for Church communion with them this is a â—eer forgerie It being clear as day light that 't is mentioned as the reason and Principle of the zealous exhorting them to sincere and constant continuing in the faith section 12 He goeth on thus In particular Churches some competent judgement may be made of every particular member by able men in a long tract of time And so are these worthies else where said with this Church to have had intimat communion Act. 14. 27 28. And there they abode a long time with the Disciples pag. 5 6. Answ I wonder how Mâ— Lockier speaking of the judgement touching Church members their qualification as members talks of it as given by some that are able men when as the way maintained by his side of judging and admitting Church members requireth this to be done by the decisive votes of all and every one in the Church all which cannot be supposed to be such able men as he speaks of But to the purpose in hand true able men in a long tract of time having conversed with every particular member of a Church may be able to give a good judgement of them but the matter in question is in thesi whether such a judgement grounded upon a tryall of so long a time must be antecedent to their stateing in Church-membership And in the hypothesis of the particular now in hand whether Paul and Barnabas had so long a time intimat communion with the Antiochian professors and thereby gave a judgement upon them concerning their spirituall estate before they were constitute in a Visible Church This Mr. Lockier should have alledged and made good if he would had a solide ground for his Doctrine intended But doth the Passage cited Acts 14. 27 28. say any thing for this purpose Now I report my self for judgement upon this to any Reader of ordinary common capacity let him but take this to consideration that before the time of this abode at Antioch mentioned Acts 14. 28. Barnabas after the work of the Gospel begun at Antioch had come thither sent from Jerusalem he and Paul had Preached there together a whole year they had gone in commission sent by the Antiochian Christians with a relief to the distressed Brethren at Jerusalem Chap. 11. and had returned again Chap. 12. 25. And having stayed there some time by speciall Divine appointment they are sent abroad through the Nations about to Preach the Gospel and having after a long peregrination returned again to Antioch then is said that Chap. 14. 28. and there they abode a long time with the Disciples Now were not the Antiochians stated in a Visible Church untill judgement was given upon them after intimat communion in this time of abode I might bring a multitude of Arguments to prove the contrary from severall passages of the Story going before But I need go no further then the immediat preceeding Verse v. 27. When they were come and had gathered the Church But it may haply be said that the Author brings this Passage to shew not what tryall and knowledge Paul and Barnabas had of them before they were stated Members in a Church Visible but what they might had of them to be a warrantable ground of their report made touching them Chap. 15. 3. Answer If so then say I he alledges it to no purpose as to his scope in this Lecture for his intention is to have Paul and Barnabas Chap. 15. 3. speaking of the qualification of these Gentiles in relation to their stating in a Visible Church and accordingly thereupon to build a generall Doctrine touching the proper matter of a Visible Church section 13 Adde saith he to this Acts 15. where you shall see further what is solemnly asserted of these Converts in severall verses as v. 8. And God which knoweth the hearts beareth them witnesse giving them the Holy Ghost even as he did unto us and put no difference between us and them purifying their hearts by faith Here is a Text to some purpose God which knoweth the hearts beareth them witnesse c. That they have the like powerfull spirituall receptions with the best of them at Jerusalem And indeed I think it dangerous for any to affirm that all these expressions might not mean effectuall grace or else be spoken of some only but not of the whole Compare with this v. 11. 16 17 18 19. what he concludes Wherefore my sentence is c. pag. 6 7. Ans Here is indeed a Text to some yea to a very great purpose viz. for the end for which it was spoken by the Apostle Peter that is to prove that Circumcision and the rest of the yoke of the Ceremoniall Law ought not to be imposed upon the
Gentiles converted to the Faith The Argument is clear and undenyable GOD the Searcher of hearts hath born witnesse to the Gentiles by giving to them the Holy Ghost as well as to the Circumcised Jews and without putting difference purifying their hearts through faith in JESUS CHRIST Preached by the Gospel alone without Circumcision and other Ceremoniall Performances Therefore it is his will that Circumcision c. bee not imposed upon them as not being necessary to Justification and Salvation This is the plaine and sole intention and drift of that Passage of Scripture But sure I am 't is to little or no purpose for Mr. Lockiers purpose For howsoever it be true that 't is clear from this Text that there was a work of effectuall saving grace amongst these Gentiles spoken of and I do agree with him this far that it were dangerous yea most clearly false and contradictory to the words of the Text to affirm that these expressions might not mean effectuall saving grace yet I say first that the Apostle Peter was not here speaking of this work of saving grace as the necessary qualification for constituting persons capable of Visible Church-membership 2. Albeit in these expressions spoken of the Gentiles there be not definitely a restriction to some only as M◠Lockier would seem to insinuate that we say yet the expressions are such as may be verified being understood of some only and not of all and every one because they are indefinitè Any Boy that hes learned the Rudiments of Logick knowes that there are enunciations particular which speaks of some of a kind definitely and enunciations universall which speaks of all and every one of a kind definitely and enunciations indefinitè which in their form speaks neither of some only nor of all and every one of a kind definitely but indefinitely of the kind and that such indefinite enunciations may be truely exponed either particularly of some only or universally of all and every one proratione materiae contingentis vel necessariae according as the nature of the things contingent or necessary leadeth us But now will the Author upon serious deliberation say that which he hes uttered here viz. that what the Apostle speaketh in the Text of the Gentiles indefinitly viz. that God had purified their hearts by believing must be understood universally of all and every one of them that were turned to Christianitie Nay I know he 'll salve the matter with his qualification according to what Christian can discern of Christian and so far as men c. But 1. This is an addition to the Text whereof there is not the least insinuation in the Text. 2. Yea the Text speaks clearly of such a purifying of hearts as is in veritate rei seu objecti i. e. indeed because it speaks of it in relation to the knowledge and Judgement of GOD the searcher of hearts whose Judgement is alwayes according to Truth But men esteemed to have hearts purified in the charitative judgement of men let them be the most discerning men may notwithstanding not have purifyed hearts indeed section 14 The Author having done with what we have hitherto been considering concludes and draws towards the Proposal of his Doctrine thus Having thus painfully and plainly laid the foundation by the Word and by a simple and sincere judgment thereupon without the least respect to any party or self-interest in the world as he knoweth to whom in this as in all my wayes I desire humbly to refer my self I build thereupon this doctrine c. pag. 7. To which It may be humbly conceived that the Author might have spared to speak of his painfulnesse and plainnesse c. and suffered the deed to speak alone for it self and other men to judge thereupon remembring that Let another man praise thee and not thine own mouth But to passe this grant that there has been some painfulnesse in the preceeding Discourse yet if therein there has been plainly or at all by the Word of God a foundation laid for the ensuing Doctrine I submit to be judged by any impartiall discerning man upon consideration of what hath been answered Thus I have done with the first Section wherein if I have been somewhat large yet I desire and hope the Reader will pardon it considering that the Discourse I have been examining is laid down as the foundation of the Doctrine following and that besides the Text sundry other Scriptures brought in to make the Text speak for it were to be considered SECTION II. Mr. Lockyers Doctrine pondered and the State of the Controversie between Us and the INDEPENDENT BRETHREN touching the necessary Qualification of Members of the VISIBLE CHURCH cleared section 1 MR. Lockiers determination touching the matter of a Visible Church is pag. 7. fine and pag. 8. propounded in these words The proper and allowed matter of a Visible Church now in the dayes of the Gospel is persons truly converted such as God who knoweth the hearts of all men can bear witnesse of as indeed sealed for his by his Holy Spirit thus far he hath in a different Character and then addeth it would seem by way of some explication I say this is the matter we ought now to take to raise again the Tabernacle of David and none other not one other no not in a whole Church so far as men truly converted and very spirituall are able to discern and judge section 2 First I desire humbly to know of the Author why he restricteth this Doctrine touching this point to the Visible Church now in the dayes of the Gospel For 1 I had ever thought it the received Doctrine of all Orthodox Reformed Divines that the Churches of the Old and of the New Test are of one and the same nature as to essentials and that the difference between them standeth in accidentals only 2. Why do many of his way-bring Arguments for this his Tenet touching the allowed matter of a Visible Church from Passages of the Old Test spoken in relation to the then Church 3. If the Visible Church in the dayes of the Old Test might have consisted of others as allowed matter then are described here which his restriction insinuateth i. e. of persons not truly converted c. then to borrow his Arguments brought afterward 1. Either Christ was not the Rock and foundation of that Church and that Church not a building being and bearing upon him as a superstruction or else then there might have been no Symmetrie but Antilogie and Antistasie no agreement but a fighting of the materials of the building with the foundation and one with another and yet the building might stand well enough such incongruous superstructions and unsuiteable to the foundation were good enough then 2. Either that Church was not the Church of the living God such as in which God lives dwels and walks or then God did live and dwell in dead persons who only make a Profession of Religion and then either the Church was
not a pillar and ground to bear up truth unto the world or dead persons who only made a Profession of Religion might have done that office well enough 3. Then either in the Church of God there was none at least there might have been a true Church offering and yet no pure offering no offering spiritualor then a pure offering i. e. service spirituall holy and acceptable unto God might have been offered by persons who only did professe Religion were dead stones having nothing of spirituality in them but meer formality and so hypocriticall and amongst the number of them that are most abominable Let the Author if he hold that difference intimated in his restriction between the Churches of the Old and New Testam extricate himself of these things which I am much deceived if he shall be able to do unlesse either he retract his restriction or otherwise shoar upon some Socinian and Anabaptistick Fancy concerning the ancient Church section 3 Secondly Let it be marked here that Mr. Lockier clearly asserteth that the necessary and essentiall qualification absolutely requisite to constitute persons matter or in a capacity to be Members of a Visible Church is true saving Grace known to God the searcher of hearts and that is such grace in the verity of the thing and not only in the judgment of charity Others in the Independent way have spoken more warily in this matter though indeed I confesse I do not see how considering their prosecution of the point and the Arguments they use in it they do not run into this same in the issue However it may hence appear it was not for nought that the Author said in his Epistle to the Reader That he has spoken with more plain dealing then some other of his Brethren who have wrote of this Subject section 4 But haply it may be said that he explaineth himself in the next words viz. so far as men converted are able to discern and judge Which seemeth to import a resolving of the matter into the judgement of charity Ans This seemeth not sufficiently to salve the mater for this additament seemeth to be brought in rather to expresse the mean whereby persons so qualified as is said before viz. truly converted c. are to be found out then to expresse any thing in the objective qualification of the mater of a visible Church And certainly the Arguments brought afterward by the Author to confirm his Thesis speak all for men godly in the truth of the thing as will appear when we come at them section 5 The third thing I would have marked in the Authors proposall of his Doctrine is this that the judges by whose estimation men are to passe as the qualified mater of a Visible Church are by him determined to be men truely converted and very spirituall All Writers of the Independent way have not I confesse come to my hand but of these I have seen I remember of none that saith this much so that it seemeth to be a new conception of his own touching which I humbly desire satisfaction in these particulars 1. By this when a person desireth to be admitted a member of a Church it followeth that his qualification is to be judged not by the estimation of the whole Church but of some speciall members thereof which is point-blank contrary to the Independent way of Government The consequence I prove 1. thus Either it must be said that all and every one of the Church are truely converted de facto or if that be not said this which we have said doth unavoidably follow but the former will not be undertaken by the Author because it is point-blank contrary to plain Scripture telling us that many are called but few chosen and this is confessed by such as are most peremptory for his way of Church constitution * Barrow discov false Church p. â—…0 Ainsworth Objection Ay but all are true Converts in the judgment of charity Answ Such explanation is not mentioned or hinted by the Author when he speaketh to this point of the Judges by whose estimation Church-mater is to passe 2. I prove the consequence thus Mr. Lockier speaketh of such men to be Judges as are not only truely converted but also very spirituall Now very spirituall importeth I conceive in plain English if not a superlative degree yet certainly somewhat above the meer positive to be very spirituall is more yea much more then simply to be really and truely spirituall So that either he must of necessity say that a Visible Church must consist of such only who are not only simply true converts but also much more far advanced Christians and so new born Babes bruised reeds and smoaking flax must be held out crushed and quenched or that which we said must follow Now I suppose yet further that most part of the Congregation be spirituall but in the positive degree and onely two or three or a few number in comparison be very spiritual certainly this may be by our Brethrens way of constituting a Church for they grant such as have any thing the least thing in truth of Christ appearing in them are not to be excluded then the resolution and judging of the whole businesse must be devolved upon these few Nay I must presse it yet further Albeit it may be granted that when a Church is now compleatly constitute in its integrality and organized with all its members it cannot be well supposed but there will be therein some such men very spirituall at least Rulers whom if so be they had not of themselves while they were yet a gathering yet it may well be supposed that while they are yet but a gathering all of them are but spirituall in the positive degree For what hinders but such a company of persons may come together to gather into a Church Now I pray what shall be done in this case if Church-mater in point of fitnesse must passe by the estimation of men more then positive in spiritualitie Must it be said in such a case that though they be all satisfied in conscience concerning the truth of one anothers conversion Yet they are not fit mater to make themselves a Church I would see semblance or shadow of reason for this Yea it appeareth contrary to sound reason because in homogeneall bodies such as a Church is by the Doctrine of our Brethren in the instance and period we are now speaking to what is sufficient to constitute a part is sufficient also to constitute the whole Therefore if Conversion and spiritualnesse in the positive degree be sufficient for one member of the Visible Church its sufficient also for the whole I mean considered yet as totum homogeneum The Author would do well to assay a clearing and extricating of these things upon his Principles section 6 The fourth thing to be considered is that the Author hath chosen an ambiguous term to be the subject of his thesis not distinguishing nor shewing in what sense he takes
1 2 8 9. Mr. Cottons way cap. 3. sect 2. pag. 54 55. sect 3. pag. 56 57 58. So in a word their Doctrine in this point is that none are to be received members into externall fellowship of the Visible Church but such as are already true heart-converts indued with saving grace and having reall internall fellowship with Christ in the judgement of charity grounded upon such triall and evidences as we have heard section 15 As for our judgement in the controversie I mean of the Church of Scotland at which the adversaries especially this with whom we have to do mainly hath an eye Albeit we know no Protestant Church in the world differing from us in this but the Independents scarcely shall you find any of our adversaries directly make a proposall of it what it is but for the most part as they give intimations thereof here and there would bear men in hand that we do allow any whosoever professe the Christian faith although their lives and conversations were never so wicked and prophane to be fit matter and members of the Visible Church Which is I must say much want of ingenuitie in them and great injurie done to us as will appear shortly So Mr. Lockier along this Peece intimating our Doctrine speaks alwayes of persons meerly professing the things of God But I wonder much how that did fall from the Pen of Reverend Mr. Hooker speaking of our judgement Surv. p. 1. c. 2. pag. 20. The pinch of the difference lyeth in this whether such as walk in a way of prophanenesse or remain pertinaciously obstinate in some wickednesse though otherwayes professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit mater to constitute a Church this is that which is controverted and should have been evicted by Argument he is speaking to Mr. Rutherfurd Good Mr. Hooker where did you ever read such an assertion as this in Mr. Rutherfurd or any of ours I need not stay upon vindicating Mr. Rutherfurd in this he will do it ere long himself I shall only plainly propound our Judgment upon the Question in these two Conclusions section 16 1. Conclus True heart conversion regeneration sanctificatiâ—… inward saving grace in reality of existence or conceived at 〈…〉 to be in the judgement of charitie is not requisite as the qualification necessary in the Ecclesiastick Court in order to admitting persons to be members of the Visible Church Or thus to the same purpose it is not necessary nor requisite to the effect that persons be accounted fit mater of the Visible Church that they be such as upon tryall and approven evidences may and ought to be conceived in the judgement of charity by the Church already inwardly regenerate sanctified taken into reall fellowship with Christ And therefore we judge it altogether unwarrantable to put such as are desirous of the externall fellowship of the Visible Church to such tryalls touching the work of saving grace in their hearts in order to admitting into Church-fellowship and as antecedently necessary thereunto as is tanght and practised by Independents and set down summarly here a little before section 17 2. Conclus A serious sober outward profession of the faith and true Christian Religion together with a serious profession of forsaking former sinfull courses if the person be one coming out of heathenisme or some false Religion or an outward conversation free of scandall at least accompanied with obstinacy if he hath been a Christian in Profession before and a serious Profession of subjection unto the Ordinances of Christ A serious profession of these things I say as such considered abstractly abstractione simplici from the work of inward saving grace and heart-conversion by true Repentance and Faith is sufficient qualification in the Ecclesiastick Court to constitute a person fit mater to be received as a member of the Visible Church and accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst these that are within If it be asked what I mean by a serious profession I Ans Such a profession as hath in it at least a morall sincerity as practick Divines are wont to distinguish tho haply not alwayes a supernaturall sinceritie i. e. that I may speak more plainly which is not openly and discernably simulate histrionick scenicall and hypocriticall in that hypocrisie which is grosse but all circumstances being considered by which ingenuity is estimate amongst men giving credit one to another there appears no reason why the man may not and ought not to be esteemed as to the mater to think and purpose as he speaketh from whatsoever habituall principle it proceedeth whether viz. of saving grace and faith or of faith historicall and conviction wroâ—… by some common operation of the Spirit A man that hath such a profession as this and desireth Church-communion I say the Church ought to receive him as a member And albeit I deny not but where there is just or probable ground of suspition that the profession hath simulation and fraudulent dealing under it as in one new come from a hereticall Reâ—igion or who has been before a persecutor of the faith and professours thereof there may be a delay in prudencie and time taken to try and prove if he dealeth seriously and ingenuously but that tryall must not be to cognosce upon the truth of the work of saving grace in the heart Pastours indeed ought wisely and diligently try and acquaint themselves as far as they can with the spirituall state of all the members of their flock that they may the better know to divide the Word of God aright giving to every one their suitable portion that beginners may be promoved in the grace of Christ and such as are yet in a naturall state may be awakened to slee from the wrath to come But I utterly deny that such a tryall of persons touching the truth of the work of grace in their hearts is antecedently and in order to their admission necessary and in duty incumbent to the Church that is to admit them section 18 Having thus stated the Question and bounded the differences about it it would follow that we should in the next place bring Arguments to confirm what we hold for truth and to refute the contrary Which method we would have followed were we not upon the examination of a particular Peece of an adversary whose method we resolve to trace step for step Therefore proceeds now to consider his Arguments what force they have to confirm his or infringe our Doctrine Afterward having considered what Objections he brings against himself as ours and his answers to the same we shall adde some such other Arguments as may be satisfactory to Readers and the Author may if he think fit take to his consideration SECTION III. Mr. Lockyers first Classe of Arguments viz. Texts of SCRIPTURE Act. 9. 26. Act. 2. 47. Heb. 3. 5 6. brought as directly holding forth his Doctrine answered section 1 HIs Arguments are of four
without apprehension of danger converse with him And accordingly when the effect of Barnabas discourse and information is set down v. 28. we find not a word nor a hint of an Ecclesiastick admission or stating him into Church-membership But this is said he was with them coming in and going out at Jerusalem i. e. he was daily conversing familiarly with them I need say no more to this Passage but shall only adde this Godly men would be more tender of Scripture then to use or rather to abuse it thus by shaping conceptions of their own and then driving them into it by force Come we to the next Text. section 4 It is Act. 2. 47. And the Lord added to the Church dayly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved eos qui salvi fiebant so he translateth it but what hence to his purpose He added to the Church the saved those which were out of harms-way as we say in a safe and sure state and so are no persons but such who have received the sure mercies of David A sinner is not safe nor out of Gun-shot till indeed in Christ And this is the mater accepted and taken in to build withall and none else so far as they could make judgement between things that differed After this he concluds by a dilemma thus Either they were thus strict upon their own will and so not to be followed Or else by divine and infallible warrand and so as a precedent which hath the force of a precept And then takes occasion to anticipate an Objection thus And this is over and above a plain demonstration of the possibilitie of the precept to be obeyed which taketh off that Objection 't were well Sir if 〈◊〉 so But how can it be How shall we do it Why it hath been 〈◊〉 therefore may be therefore should be and no otherwise section 5 Answ Here are involved a number of things some gratis affirmed some evidently false 1. He supposeth all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were already and antecedently to their addition to the Church inwardly delivered and translated from the state of nature and sin into the state of grace and begun reall union by faith in Christ and this he grounds upon the Greek participle which he will have translated the saved as noting a thing then already done But this is a very weak ground to bear up that supposition Why who knoweth not that oftentimes in the Greek Language passive participles of the present tense are used in the signification of gerundive names So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be well rendered servandi such as were to be saved And so hath Beza and the old Latine Interpreters rendered it qui salvi sierent and the English Translation such as should be saved and so the word doth not necessarily import as the Author would have it that these added were antecedently to their addition saved by the begun work of grace in them tho we are not denying but it might been so with them and that under that consideration and upon that account they were added But this it doth import that they were such as God by the decree of Election had appointed to be saved and that he added them to the Church as the means whereby they were to be actually made partakers of Salvation as Calvine well taketh it up 'T is true the Syriack Interpreter as expounded by Tremel hath it qui salvi fiebant but withall he hath the whole place thus addebat quotidie eos qui salvi fiebant in Ecclesia i. e. such as were saved in the Church 2. He supposeth that this Text speaketh of Ecclesiastick addition of members in foro exteriori in the outward Court by the Church Rulers or them and the Congregation together to which of these belongeth this Act we discusse not now upon outward tryall and discerning This again is besides the Text which speaketh not one word of this I mean the Churches adding or admitting but of Gods adding which Interpreterâ— expound of the work of saving grace upon their hearts coâ—…ng and drawing them effectually to Christ and distinguisheth â—…om the acts of the outward Ministry upon them See Calvin in locum most plainare the words of Eras Sarcerius in Marlorat dicit Dominum eos addidisse Ecclesiae qui salvi fierent perinde enim est ac si diceret Lucas quos non addebat Deus etiamsi se ipsi adderent Ecclesiae non tamen fiebant salvi So Mr. Lockiers dilemma falls to the ground having no ground in the Text to subsist on It supposeth the Text to be speaking of an Ecclesiastick procedure with persons upon outward triall and discerning when as the Text is speaking of no such thing but of a divine efficiency upon persons 3. He supposeth that all and every one that were then visibly added to the Church and none else were added but such as were translated to the state of grace partakers of the sure mercies of David really in Christ at least so far as they could make judgement between things that differed But first I ask where doth he find or how will he make out of the Text that interpretation so far as they could make judgement c. and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be understood without any such qualification to import such as were really saved I think this in divine destination is that indeed is meant and he shall never instruct from the Text that which he saith 2. How will he make out from the Text that all and every one that were by Ecclesiastick admission added to the Church and none else The Text indeed saith the Lord added such as were to be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doeth it hence follow none else were by Ecclesiastick admission added to the Church The Author must give us leave not to believe every thing upon his bare Assertion and must finde out new Logick ere he prove that consequence so then we see not how this Scripture consenteth to this point of Doctrine the simple meaning of the wods being thus much that daily the Lord was by his effectuall assisting the Ministry of the Gospel and working upon the hearts of men bringing such as he had a purpose to save unto the fellowship of the Church that therein as the ordinary way instituted by himself they might be led on to the participation of eternall salvation But this no wayes importeth but many others not so destinate to salvation might adjoin themselves and be by Ecclesiastick admission received into the outward fellowship of the Church section 6 The 3d. Text is Heb 3. 5 6. And Moses verily was faithfull in all his house as a servant for a testimony of thâ—se things that were to be spoken after but Christ as a Sonne over his own house whose house are we if we hold fast our confidence and rejoicing of hope firm unto the end Hereupon the Author commenteth thus To a Church of the Jews this is spoken who
There seemeth to me in Mr. Lockiers words here somewhat very like the Arminian apostacy of Saints while you hold fast saith he the practice and power of what you professe and when you let it go c. is he indeed of this judgement that men may have the practice and power of godlinesse and afterward let it go If he say he meaneth of such as have had it so far as men could judge c. well this qualification if in any place should have been mentioned here where without it there might be so readily an apprehension of apostacy from true grace But tell me doth the Apostle when he saith if ye hold fast the confidence and the rejoicing of hope firm unto the end mean thus if ye have and hold fast these things so far as men can judge What vestigium of this appeareth in the Text Nay is not the Apostle in that whole Chapter speaking of grace to be performed and held fast in veritati rei * Which if he wil have to be the requisite qualification of the matter of of the visible Church in the Ecclesiastick Court he may as soon get a Visible Church as a new World in the Moon or Mr Mores Vtopia in very deed Was there ever any Interpreter that expoundeth him otherwise SECTION IV. The Authors Texts which he calls hints and shadows of his Doctrine section 1 THe first is Mat. 16. on which place the Author thus note these things 1. That Christ doth not speak here of the Invisible Church For he speaks of the power of the keyes binding and loosing on earth the Invisible Church is the greatest part in heaven and they which are in earth considered as one with them as one intire universall Body whereof Christ is the Head are not capable of Visible and limited Discipline therefore I judge we are to gather from Christs Words that he speaks by way of anticipation of that visible order which he did purpose to institute after his departure by his Apostles whereof Peter was one 2. Observe of what mater he saith this building should be viz. of such as have a faith which flesh and bloud cannot reveal and to a body thus constitute is the power of the keyes and both these represented and personated to us in Peter I do not find the learned and Orthodox of latter times apply this place to the Invisible Church and I think I am not then a forcer of the Scripture in the sense I gave of it section 2 Answer I wonder much how this has fallen from the Authors mouth and Pen that he saith he doth not find the learned and Orthodox of latter times to apply this place to the Invisible Church Do not all the learned and Orthodox Writing against the Papists on the Controversie of the Church refute the Papists expounding it of the Visible Church and prove it to be understood of the Invisible Church and every member thereof and do not the learned Orthodox commonly Writing against the Arminians upon the controversie of perseverance apply it to the Invisible Church and use it as one of the prime Arguments for proving the certain finall perseverance of true Beleevers See these noted on the Margin Whittaker de Ecclesia centies notentur praesertim illa loca q 1. c 1. Ecclesia aliquando totum corpus electorum fidelium sanctorum significat ut cùm in Symbolo dicitur Credo Ecclesiam Catholicam sic in hoc loco Math. 16. 18. c. 13. par 1. per tot q. 2. c. 1. he propoundeth the Question with the Papists thus De Ecclesiâ in Petra aedificatâ quaeritur inter adversarios nos sitne visibilis an invisibilis And part 3. he determines according to the Protestant Doctrine that it is invisibilis c. 2. Bellarminus dicit Calvinum non potuisse unum Scripturae locum proferre ubi nomen Ecclesiae invisibili Congregationi tribueretur Resp inquit falsum hoc esse nam Ecclesia aliquanâ—o invisibilem Congregationem significat ut in hoc ipso loco quem tractamus Super hanc Petram aedificabo Ecclesiam meam q. 3. c. 2. §. 2. 2 â— Adversargumentum sumitur ex iis locis in quibus nomen Ecclesiae expersse ponitur ut Math. 16. 18. 1 Tim. 3. 15. in utroque loco inquit Adversarius agitari de Ecclesia visibili tamen ipsam veritatem audivimus asserentem portas inferorum non praevalituras Resp inquit Whitt illam quidem Ecclesiam de qua loquitur Christus nunquam posse deficere sed quod assumit illam Ecclesiam de qua loquitur Christus esse visibilem illud affirmo esse falsissimum Here is a plain and round contradiction to M â— Lockiers note upon this place Joan. Alsted suppl Chamier de Eccles nat l. 1. c. 17. par 2. Resp 2. Duo ista loca N. Math. 16. 18. 1 Tim. 3. 15. agunt de Ecclesia Catholica invisibili seu interna quae constat ex solis bonis neque enim Ecclesia visibilis quae constat ex bonis malis est fundata super Petram Anton. Wall Loc. Com. de Ecclesia militant on the question An Ecclesia possit errare in Ans to the 2d. Obj. of Papists upon this place Math 16. 18. Negamus inquit hunc locum esse intelligendum de Ecclesia visibili sed universali invisibili cui proprie competit haec firmitas insuperabilis The Orthodox in Colloq Hagien and Amesius in his Coron presse it as a prime place for the perseverance of Saints We might instance very many moe but we need not the thing is known to all acquainted in Orthodox Writers Nay some eminent Papists themselves have acknowledged that is spoken not of the Visible Church but of the Invisible Ferus non loquitur de Ecclesiâ ut communiter sumitur pro his qui Christiani dicuntur sive boni sint sive mali sed de Ecclesiâ secundum Spiritum quae solos electos complectitur So Cajetan on the same place Adversus Ecclesiam quae constat ex Congregatione fidelium unâ side spe charitate c. Mr. Lockiers reason brought to prove that it is not spoken of the Church Invisible is but weak which will appear the better if it be put into form for it is somewhat confusedly propounded by himself as I conceive it may be thus That Church is understood here which is capable of visible limited Disciplin but the Church Invisible is not capable of this Therefore c. Ans 1. How is the Major or first Proposition proven By insinuation thus He speaks of the power of the keyes binding and loosing on earth What thence Ergo he speaks before of such a Church as is capable of visible limited Discipline If I deny the Consequence how will he prove it I do not see it nor think he shall ever be able to make it out 2. But to passe the Proposition let 's see the proof of the Assumption The
Invisible Church is the greatest part in Heaven and they which are in earth as one with them as one entire universall body whereof Christ is the Head are not capable of c. Ans 1. That part of the universall Church which is in Heaven is impertinently brought on the stage here Christ is speaking of those that are yet to be built or are a building therefore we say He is speaking of such as are on earth 2. Albeit that part of the Invisible Church that is on earth be not capable of visible and limited Discipline formally considered as such i. e. as the Invisible Church nor yet collectively considered as one intire body yet the Invisible Church materially i. e. these that are the Invisible Church being also a part of the Church visible and considered distributively in parrs may be capable of visible Discipline David Peter John and the rest who make up the Church Invisible as they are also outward Professours with others are capable of visible Discipline O! then you will say why Are they not spoken of here I will build my Church as they are a visible Church Ans It doth not necessarly follow for to persons standing under diverse considerations one thing may be attributed according to one consideration and another according to another section 3 As to his 2d. Observation 1. It is contrair in it self to Truth that the visible Church is to consist only of such as have a faith he means fidem quâ creditur or taken subjectivè for we shal grant it of faith quae creditur or taken objectivè which flesh and blood cannot reveal i. e. true saving faith The Church may consist of such as have not that faith and the Author addeth not here his qualification of so far as men can judge neither can it be admitted here 2. Qualifie it as he will it is a meer violenting of the Text sundry Interpretations by diverse have been given on these words Vpon this Rock will I build my Church but I think few or none ever before our Author gave such an interpretation as this The visible Church shall be constitute only of such as have true saving faith in them so far as men can judge Certainly whether we take the Church Invisible or the Church Visible to be meant here under the name of the Church Mr. Lockiers sense cannot have place For 1. Understanding by the name of Church the Church Invisible in that sentence Vpon this Rock will I build my Church Christ is not speaking of gathering and constituting a certain incorporation or society in the state and condition of such an incorporation or society and how persons of whom it is to be made up must be antecedently qualified that they may be capable of admission to be constituent members thereof but speaking of his own act of efficacious grace put forth in deed with the Ministry of the Gospel upon the hearts of some persons whom he cals his Church because they are called out from amongst the rest of the world to himself which doth not suppose them antecedently having faith and taking them as such state them in a society But indeed is the very giving to them that faith and stating them in an impregnable condition of grace and salvation Whether by this Rock we understand that faith which Peter confessed or Christ the object of that faith or Peter himself considered in regard of his Ministry of the Gospel or the Gospel Preached by him as some of the Orthodox do certainly this is the meaning of building the Church upon the Rock supposing that which I do incline most to with the most part of Reformed Divines that by the Church is meant the Church Invisible 2. If by the name of the Church here be understood the Church Visible as some later Orthodox Divines have expounded it namely judicious and learned Hudson in his acurate and elaborate Vindication of the Essence and Vnity of the Catholick Visible Church Yet it will little avail Mr. Lockiers purpose 1. Because it is a particular Congregation and the qualification of members to be admitted thereunto that he is speaking of all along under the name of a visible Church But supposing this place to speak of the visible Church it cannot be understood of a particular visible Church or Congregation but must of necessity be understood of the Catholick visible Church because it is such a Church as is to stand firm and impregnable that the gates of hell cannot prevail against it but any particular Church may be prevailed against 2. Taking the name of the Church so here the meaning of the whole sentence upon this Rock I will build my Church is nothing else but this as the learned Author but now cited well observeth that the Profession and Doctrine of this Truth that the Messiah is already come that this Jesus is the Messiah this Jesus the Messiah is the Son of God the Doctrine and confession that Jesus Christ is come in the flesh 1 Joh. 4. 2 3. and the beleeving that I am he saith Christ Joh. 8. 24. is the foundation whereon the Church of the New Test is to be built out of all which nothing more can follow as to the qualification of members of the visible Church of the New Test then this that when as the Jews under the Old Test beleeved in an indefinite Messiah to come now under the New Test none can be of the Christian Church but such as beleeves and confesses that the Messiah is come c. Now I appeal to all the Orthodox World if Mr. Lockier his commenting upon this place be not a forcing of the Text. As for what he addeth that to a body thus constitute i. e. a Visible Church so constitute as he hes been saying is the power of the keyes given and both these represented and personated to us in Peter To passe I cannot well understand how it can be said that the power of the keyes could be represented and personated in Peter possibly the Church might be represented and personated in him This belongeth not to our present Question and therefore we passe it now trusting with the Lords assistance afterward to evidence that both assertions viz. that the power of the keyes were given to a Church Visible I mean the collective Church and so to it is as the subject and that Peter in receiving them here did represent and personat the Church are groundlesse section 4 The next shadow or hint is Rev. 11. 1 2. And there was given me a Reed c. Hereupon the Author maketh much adoe 1. He layeth down grounds by Interpreting particulars in the words 1. Saith he by the Temple is meant the Visible Church the state and welfare of which though most infested of any publick condition shall not be left and ruined but be carefully looked to and raised from its corruptions intrusions and ruines made by unsound men This is confirmed by a Testimony of Marlorat hunc in
of persons but of the outward and visible face and state of the Church and by the casting of it out rejecting casting off care of it and giving of it over for a time viz. of Antichrists power and prevalency to be possessed by Antichristian and idolatrous people because of their following and practising heathenish-like wayes and idolatrie So Merhiston And certainly it is very likely that the Court here cannot denotate persons I mean professours to be casten out of the Visible Church because it is said to be given to the heathen and these heathen are these very persons that are said to be casten out The Interpretation in Marlorat is exceeding harsh and hath no probability in congruity of speech to wit to cast out hypocrites and idolaters i. e. the Court because it is given to the heathen 1. Because they are become like the infidel heathens Where shall we finde the like speech that persons are said to be given unto such and such persons because they are become like unto them 2. But grant by this Court persons are meant and that by not measuring of them is meant not imbraceing of them but casting them out How doth Mr. Lockier prove that these persons are all such as have but an outside of worship and are destitute of the power of Religion even albeit their Religion be true and right objectively and in the nature and kinde of it and their profession morally serious This he must not only affirm but prove if he would say any thing convincingly to the point he taketh in hand to deduce What if I shall say not such persons but Antichristian idolatrous persons are understood hereby What can he bring from the Text or reason to prove what he saith 3. Let 's see his reasons he bringeth to shew that such as have only an outside worship Religion and devotion but are destitute of the power thereof are not to be imbraced as mater of the Visible Church but held out or cast out The 1. is brought from Marlorat because the house saith he is spirituall and holy they are not congruous mater ne complectaris eos in spirituali aedificio Domini Ans 1. That spirituall house or aedifice Marlorat speaks of is the true Church Invisible spirituali aedificio Domini quod nunquam corruere poterit Mr. Lockier has slipped these words 2. Marlorat comprehends under these that are the Court all the reprobate mixed with the Elect tho they were even as guilded hypocrites as of whom it may be said which Mr. Lockier saith they are true converts as far as men can judge as is evident all along 3. Marlorat speaks not of casting them out of visible societie with the spirituall house of the Elect by Disciplinarie ejection of singular persons distinctly but by Doctrinall conviction and denunciation of destruction against them except in the case of evidently manifested rebellion or obstinacy So he upon these words adorantes in eo quando hypocritarum magna semper fuit copia in mundo reprobi electis nunquam non permixti fuerunt Pastoris munus est quo ad fieri potest inter utrosque discernere ut pios Dei cultores verbi Dei pabulo pascat exhortetur consoletur foveat reliquos ad Dei tribunal citet extremúm illis exitium Dei nomine pronunciet all this is but Doctrinall not terminat ad signata individua as they call them i. e. to definite singular persons atque etiamsi se prorsus rebelles prodiderint impii publicâ autoritate coerceantur à â—aetu reliquorum ejiciantur All this we grant willingly yet without any advantage to Mr. Lockier 2. Reas Why must these out-court-Christians not be taken in Why John saith those are given to the Gentiles i. e. saith Marlorat ipsi facti sunt conformes gentibus incredulis c. Ans 1. As we said before it is altogether improbable that by the Court is meant persons but a thing and it seemeth to be a most forced sense and without example given up to the Gentiles i. e. they are become like the Gentiles Next we say it is most evident from the end of this ver that the Spirit speaks not these words as a rule prescribing what he or others should do in governing the Church but as a prediction of somewhat that was to come to passe this I say is evident by the designation of the circumstance of the time or duration of that which is spoken of in the end of the vers But 2ly Mr. Lockier supposeth two things which he mainly should have proven that the outer-court-Christians are all that have not the power of Godlinesse in their heart though their profession and practice in Religion be objectively right and true and subjectively serious 2. That casting them out and not measuring them must be understood of Disciplinarie ejection upon that very account that they have not the power of Godlinesse 3. As to that he addeth himself such kind of Professours will soon in times of temptations c. 't is true they may be ready to do so but tell me will not even some such fine well guilded Professours who may seem as far as men can judge to have the power of Godlinesse in their heart be such as will be ready soon to do the same Yes because when all is done they may be but outside Professours Simon Magus Hymeneus and Alexander must have been at their reception into the Church by Mr. Lockiers principles such as were true converts so far as men could judge yet we see them ready soon to conform themselves to the worst of men Thus I humbly conceive we have made it clear that Mr. Lockier hath little ground for his doctrine from this Text most part of the pillars of his discourse being meer suppositions taken for granted but having no light of proof from the words as also that he had as little cause to boast of Marlorats complying with it unawars section 10 The 3d. and last shadow or hint is Rev. 4. Which whole Chapter is taken up to shew the state of the holy City fore-mentioned and in the 1. vers observe John is taken up to Heaven to have the frame of this new building given him After this I looked and behold a door was opened in Heaven and the first voice which I heard which said come up hither and I will shew thee things which must be hereafter And immediatly I was in the Spirit and behold a Throne was set in Heaven c. Moses had his patern upon the Mount nigh Heaven not in Heaven And yet some very learned men think that even that was teaching what that people should be which walked in that first house persons really very nigh Heaven with which compare Ezek. 44. 7. But John hath his patern given him in Heaven to shadow that this Temple Altar worshippers should all indeed be from above and such as should indeed have an internall consecration and the Law given into the mind as the
implyes a mans own personall experience of things 2. We say the Apostle in these titles of beloved of God Saints Beleevers meaneth true saving grace truely existing and not in the judgement of charity only But speaketh there not of all the Romanes universaliter distributivè as we say all men are sinners but communiter collectivè confusè i. e. in common collectively and confusedly because undoubtedly saving grace was amongst them and he could not take upon him to determine whether moe or fewer of them were endued with it and as it seems knew nothing to the contrary of any of them particularly but they might be such Thus verily I think the Apostles writing to whole Churches and calling them generally by the name of Saints faithfull c. may well be understood and no other thing can be demonstrate of their meaning Take herewith the judgement of the Learned Commentators on the place all of which do unanimously determine that these titles of Saints faithfull and the like are given by the Apostles to the Churches partly in respect of the end of their calling and the duty of every one in the Church viz. that the end of their calling and their duty is to be such and partly by a denomination taken à parte potiori from the better part because there were true reall Saints and beleevers amongst them And I think it is a worthy and solide consideration which my worthy Collegue in the Ministry and my Reverend Superior in the Colledge I live in hath in his due right of Presbytery pag. 259. in answer to Mr. Cotton upon this same Question and Argument the styles given to the Church of Corinth are too high to be given to hypocrites such as many of Mr. Lockiers truely godly so far as men can judge may be and often are but these styles are not given to that Church precisely as Visible and as a professing Church but as an Invisible and true Church of Beleevers He Writeth to a Visible Church but he doth not speak of them alwayes as a Visible Church but as of an Invisible when he calleth them Temples of the Holy Ghost c. section 4 What we have said ro his alledgeance concerning the Church of Rome is applicable to what is said to the most part of the rest so that we shall not insist much on them Only a word or two of some of them And 1. For the Corinthians after he hath set down what is spoken to them chap. 1. vers 2 4 5 6 7 8. and chap. 4. 15. he subjoyneth persons having such grace in them as shall be confirmed to the end as keepeth them waiting to the coming of the Lord Jesus as are the comfortable seals of a faithfull Ministry that all this should signifie but an outward Profession or to say that this Church should constitute and Congregate together upon any other account but as there was the true grace of God evident as far as men could judge I cannot indeed see Answ 1. Let it be marked how in citing the place chap. 4 15. he maketh an addition to the Text for in Christ Jesus I have begotten you all this all is put in as the Apostles word when as in the Text there is no more but I have begotten you This is a gross foule slip I will not say it hath been done out of designe may be it hes been done inconsiderately without present turning over to the place however adding to the Word of God is a dangerous practice 2. As for that to say that this Church did constitute and gather upon another account c. we have noted on it sufficiently before I adde now this by what Mr. Lockier saith here and indeed by the Doctrine of all the Independent Brethren of his way in this mater of the constitution of the Visible Church it appeareth that their conception about the order of gathering the Visible Church by the Apostles was this that men being first turned to the Profession of Christian Religion there was a tryall made of their evidences of true inward saving grace and such as evidences satisfactory of this were found in these were gathered in and the rest casten by which I dare say is a meer fiction of which not the least vestige can be shown in Scripture and never man dreamed of untill these sad times broodie of many new fancies under the name of new lights 3. I confesse persons having such grace in them as shall be confirmed to the end as keeps them waiting for the coming of Christ as are the comfortable seals of a faithfull Ministry are not outward Professours only but are reall Saints and Elect and thence I conclude it cannot be understood universally of all and every one of the Visible Church of Corinth Will he say that all and every one were reall Saints Elect to be confirmed unto the end and so eternally saved if he say yes in Pauls judgement so far as he could judge upon evidences of true grace I say 1. That is an addition to the Text Paul saith simply he shall confirm you unto the end c. not so far as I can judge he shall confirm you Yea 2. It enervats the comfort held forth by the Apostle to them he speaks to for it imports no more upon the mater but this possibly ye may be confirmed to the end and so when all is done ye may be possibly not confirmed to the end mans judgement can go no further and is contrary to the strain of all the Orthodox writing against the Remonstraints in the Article of perseverance who understand the place of Saints and the Lords effectuall gracious preserving them in veritate rei and so make use of the place and presse it against the Remonstrants But let Mr. Lockier rid himself here if he will have Paul to speak thus of all and every one of the Visible Church of Corinth either he must conceive it spoken only with relation to the state of that Church as its first up-setting or also in relation to what it was at the present time of the Writing of this Epistle The former cannot be said because it s most evident all along that Passage Chap. 1. he is speaking of it as still at the time of his writing standing in that condition he expresseth in his words albeit some of the Verbs be used in the preterit perfect tense no man can deny this who hath any judgement If he say the latter the very Epistle it self will confute it wherein to wit so grosse wickednesses and impieties are discovered to have been amongst them and laid to their charge schismes contentious suits of Law fornications communion and fellowship at Idolatrous Tables drunkennesse at the Sacrament of the Lords Supper deniall of the Resurrection Will any man say that the Apostle knowing such things to be amongst them speaks of all and every one of them as reall inward Saints as far as men can judge section 5 For the
upon them but these viz. over whom Elders and Officers are set to attend and feed c. are called the Church Redeemed with the Blood of God The conclusion is suppressed but according to the terms of the premisses It can be no other then this Ergo the Church here spoken of must needs be visible And this we may and do grant and yet without any prejudice or disadvantage for that may well stand with this assertion that only the Elect or the Church Invisible are intended by that name Church when it is said there to be bought by the blood of God For why because the Elect or Invisible Church is visible i. e. persons seen and obvious to the outward senses Physically visible and certainly Mr. Hooker speaks of no more in his Major and the proof thereof unlesse they do see them and know them c. the thing that he should have concluded was this Ergo they are called redeemed by the blood of God as the visible Church or according to their Visible Church state but that will not be inferred upon his premisses If any man will say his argument may be upon the terms taken in it mended and urged to the point thus These over whom Officers and Elders are set to attend and feed by Doctrine and Discipline must needs be a Visible Church and that considered according to its Visible State and as Visible but these over whom Elders and Officers are set c. are called the Church Redeemed by the Blood of God Ergo these called the Church Redeemed c. must needs be a Church Visible and that as such and considered according to its Visible State Then I say yet the conclusion toucheth not us for these that are called the Church Redeemed may be granted to be a Church Visible and that considered as visible viz. in relation to some other adjunct of it distinct from that epithet contained in the subject of the conclusion viz. the denomination of Redeemed by the Blood of God and this argument as thus formed carrieth no more But yet if one shall infer the conclusion thus Ergo. these are called the Church Redeemed by the blood of God as a Church Visible or considered according to their Visible Church state Then I say this putteth the Syllogisme out of the wits and whole frame of it takes the medium into the conclusion for the minus extremum or attribute of the assumption for the Syllogisme is in the third figure and jumbles the majus extremum and minus extremum the attribute of the Major Proposition and the attribute of the assumption together in the attribute of the conclusion and so makes the Syllogism in whole to consist of four terms in a word let any man take these premises of Mr. Hookers mend them shape and change them as he will he shall never be able to infer the conclusion that should be inferred to his purpose that the Church Visible is called the redeemed by the blood of God as it is visible or according to its visible state section 9 But saith he if any man say that the Elect are only there intended by that name I answer that conceit is contrary to the very strain of the words and scope of the Text for they must attend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole flock The charge puts no difference between person and person nor most their care be different nay upon this ground the Elders should not know what their care was nor upon whom they should bestow it for they might reply Lord we cannot search into thy secrets who are Elect and Invisible Saints we cannot discern them and therefore we cannot tell how to feed them whereas by the current and common sense of the Scriptures taking redeemed and sanctified as visibly though not really such the stream of the Text runneth pleasantly without the least appearance of doubt Answ 1. Reverend Mr. Hooker affirmeth more then he proves well in calling that answer a conceit contrary to the stream of the words and scope of the Text. His first Argument comes to this much All these are of the Church which is said to be redeemed by the blood of God whom the Elders and Officers are required to attend But the Apostle requires them to attend all the flock without putting difference between person and person ergo all the flock i. e. every one of the Visible Church are of that Church which is said to be redeemed c. Ans What ever might be said of his Interpretation of the flock to be the Visible Church as Visible we deny the necessity of the Major Proposition The flock as it is the object of the Ministers externall charge and administration of Ordinances may be of a larger extent and comprehension then is the signification of the Church as it standeth under that attribute of being redeemed by the blood of God And that you may see that is not my conceit see it expresly given by worthy and Learned Whittaker in answer to Bellarmine proving that the Church is Visible from this very Text de Eccles q. 2. c. 2. Resp ad locum 5. particulares Ecclesiae such as was Ephesus of which the Apostle is speaking Christi Religionem profitentes dicuntur Ecclesia Synecdochicâ—s propter sanctos nimirum electos qui in iis sunt sed quia Pastores non possunt electos à reprobis discernere itaque totum caetum pascere regere curare debent judicium Deo relinquere where it is evident that this Learned Author understood that that whole Congregation or flock of the Ephesians which the Pastours are required to attend is called that Church which is redeemed not properly but synecdochically because of a part of it and that is in effect as much as to say not the whole flock but a part of it is the Church redeemed by the blood of God The second argument nay upon this ground the Elders should not know c. To say it with reverence to the memory of the Author is clearly to any body of common judgement exceedingly weak For 1. How followeth that if the Church redeemed by the blood of God be the Elect only then the Elders should not know what their care was nor upon whom they should bestow it for it must have this for a reason of it that Church which is said to be redeemed is the only object of the Elders care which they are required to attend This we deny we say they are part of it with Whittaker 2. How weak is that they might reply we cannot search into thy secrets to perceive who are Elect and therefore we cannot tell how to feed them Then it seems by the Reverend mans reasoning when our Lord laid that charge upon Peter Joh. 20. feed my Sheep my Lambs which are no other but these same he speaks of Joh. 10. 26 27. i. e. only elect ones v. 27 28 29. he might have replied Lord I cannot search thy secrets to know who are
these thine elect and therefore I cannot tell how to feed them It is not necessary or a Pastour to feed the Elect that he know distinctly who are the singular persons by the head but for feeding by publick Doctrine it is sufficient that he know them confusedly that they are there in the Congregation and if he have any grounds of a positive judgement concerning particular persons that indeed gives him further advantage to apply himself to those in a more particularly applicatory way If indeed it were the Ministers work to feed efficaciter to give the increase as the Apostle expresseth the actuall efficaciousnesse or efficiency of grace and they were required to feed the elect that way I confesse if the Lord did not distinctly point out the particular persons to them then they might make such a reply Lord I cannot search into thy secrets to perceive who are these c. but the efficiency of grace is in Gods own hand alone and the Minister has upon him but an externall morall suasive administration which he is to dispense for the good of the elect but he needeth not for that know them distinctly it is enough he knowes they are there where he dispenseth them and let God discern and waile them out from the rest 3. It is a groundlesse supposition and contrary to the truth that in the current and common sense of Scripture that redeemed being spoken of spirituall redemption from sin and eternall wrath as for the name sanctified it is not in this text and therefore is impertinently brought in here is taken for redeemed visibly though not really I doubt he can bring many passages of Scripture wherein it can with any appearance be so exponed yea visibly redeemed is an expression in my judgement strange to Scripture Let this suffice us in answer to Mr. Hooker in this particular We doubt not but Mr. Rutherfurd will have more full and acurate considerations on it section 10 I shall adde a word or two for proofe that by the Church redeemed by the blood of Christ cannot be understood all and every one of the Visible Church but only the Elect desiring Mr. Lockier to take the same to his consideration if the Church which Ephes 5. 25 26 27. Christ is said to have loved and given himself for that he might sanctifie and cleanse it be not the Visible Church as such and so all members of the Visible Church then neither is it so to be taken here the consequence and connexion of this proposition is necessary and clear because the attribute enunciate of it in both places is all one upon the matter for what else is it that Christ loved the Church and gave himself for it that c. but that he redeemed it by his own blood But that Eph. 5. by the Church is meant only the elect i. e. the Invisible Church is the constant Doctrine of all Orthodox Divines in their disputes against the Remonstrants universall Redemption for the Redemption of the elect only and likewise of all Orthodox Divines writing against Papists on the Question concerning the members of the true Invisible Church the Mysticall body of Christ and also upon the Question of the Visibility of the Church I instance but a testimonie of one viz. Learned Whittaker de Eccles q. 1. c. 9. tert arg where you shall find him not only affirm but solidely prove this we say reasoning thus from the place Christ is not the Head * This is to be understood of such headship as has allusion to the head of the naturall body which hath a reall influence into the body so no doubt Christ is an head in a politicall sort to the Visible Church having a morall influence by command c. but of that Church which he shall save which he shall present to himself on the day of Judgement glorious not having spot or wrinkle But only the predestinate shall be saved Ergo. only the Elect belong to the Church of Christ i. e. the Church mentioned there and to Bellarmin's answer that Christ is Head to that Church which he shall not save he saith falsissimum esse Read that whole paragraph and you shall find sundry other solide Arguments brought by him from that context to prove that only the elect are that Church spoken of there 2. Again I desire him to look forward from v. 28. to ver 30. of this very 20. chap. of the Acts and see what the Apostle saith also of your own selves shall men arise speaking perverse things to draw away Disciples after them Whether we expone of your own selves of the whole body of the Church of Ephesus or particularly of the Elders and Officers thereof is all one to our purpose It will not be denied that the Officers were members of the Church of Ephesus and as Christians were partakers of the common Priviledges and Titles competent to the Visible Church now if Paul shall be conceived to speak that redeemed by the blood of Christ let it be out of the positive judgement of charity and so far as he could judge universally of all the Visible Church of Ephesus how could this consist with what he saith v. 30. * Surgendi verbo quo utitur significat iam lupos illos fovere clandestinam perniciem donec occasione sibi datâ erumpant Calv. in loc that he knew there was some amongst them presently fostering secret and clandestine wickednesse who would afterward openly kyth apostatize from the truth and become seducers of others Could the Apostle have a judgement such as is mentioned of such that they were Redeemed by c. Sure understand the Word v. 20. as Mr. Lockier would and we shall have clearly contradictory judgements of Paul at once I judge the Church of Ephesus Universally all and every one of you Redeemed and yet I know some among you are lurking traitours who will kyth afterward he sayeth not may be some of you will but positively some of you will section 11 For the Church of the Philippians is cited chap. 1. v. 6. and chap. 4. v. 15 16. For the latter I see nothing in it that hath any colour of a ground for his point nor yet doth the former hold forth a proof of it The Apostle writeth to all the Saints at Philippi and v. 6. declares the confidence that he had that God who had begun the work in them would perfite it to the coming of the Lord Jesus Will it follow hence that all and every one of the Visible Church of Philippi were reall Saints so far as man could judge * The 6. vers by the Orthodox writing-against the Remonstrants upon the head of perseverance is applyed only to the Elect and true Believers in the judgement of verity or truth of the thing it self See Ames Coron art 5. arg 2. proving this by solide reasons no Logick will evince this from these words cited If he had taken in the 7. vers he might had a
there were wicked persons in these Churches therefore we may constitute Churches now in the dayes of the Gospel with good and bad with truely good and seemingly good such as make onely a profession though we know nothing of the power of Religion in them To this I Answ 1. Will you with Anabaptists have the Church under the New Testament constitute onely with truely good and not at all with seemingly good this indeed is your frequently repeated assertion in this lecture But first 't is contrare to the expresse judgement of some of the most judicious and advised of your own side how often hath Mr. Hooker this that these of whom the Church is constitute may be seemingly good not savingly not really gilt not gold Saints in the judgement of charity though they be not inwardly sanctified 2. It contradicts himself in his additionall qualification which sometimes he inserteth as farre at least as men can judge Well then a Church Visible now in the dayes of the Gospel may be constitute of any who are truely good as far as men can judge but many such are but seemingly good and really bad for mans judgement cannot discern the power of Religion in the heart neither intuitively nor yet by discourse from outward effects infallibly but only probably cui judicio potest subesse falsum it may be deceived and the object of it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth but is not alwayes what it is judged to be 2. We forme not our objection so naked and waterishly as you make it there were wicked persons in these Churches therefore c. But take it thus and answer it then In these Churches at least severalls of them there were persons whose wayes were such that they could not positively be accounted so far as men could judge truely gracious such as God could bear witnes to as sealed for his by his holy Spirit and the Churches are not required to un-Church and Excommunicate any upon that account that they were not such as might be so accounted and judged of c. Ergo c. But this is not the onely objection we have against this inductive argument he may find some others before this Now to his answer section 15 1. Sayeth he à facto ad jus non valet argumentum because such things are therefore they ought to be will not hold Because bad men were in the Churches the generall state of which in such a time of the world John speaks of Rev. 11. 1 2. therefore they should be there will not follow for then why is John bid cast out that which is without and not measure it what is allowed to abide is rather the Index shewing what is the allowed and proper matter the true constitution of Church-state Answ Here are a heap of things to be noted 1. If that maxime hold good à facto ad jus non valet argumentum because such things are therefore they ought to be will not hold then Mr. Lockier your inductive argument for any thing alleadged in it falls to the ground without force for all that you have alledged in it is a mater of fact and therefore I may retort upon you thus Because these Churches did consist of persons truely good so far as men could judge which is the only thing you can alledge from what is said in the Epistles to them and yet proves not therefore they should consist of such only and no other will not follow 2. You wholly loose your Argument taken from them again if you grant but that de facto there were other persons in them then truely godly as far as men could judge at that time when the Epistles were written to them For unlesse you assert that at that time they were constitute of persons all such you alledge the Epistles to no purpose because the Epistles speaks to them with relation to that very time they were written in 3. It is rashlie and inconsideratlie said by Mr. Lockier without exception limitation or qualification especially he being now speaking of maters of Religion à facto ad jus non valet Argumentum why then let all Arguments which Orthodox Writers have brought from the practice of the Apostles and Primitive Churches registrate in Scripture to prove they ought de jure so to do as in the mater of sanctifying the first day of the Week as the Christian Sabbath and many others in other matters be casten as null If Mr. Lockier say this he shall gratifie much the Papists for their Doctrine of the necessity of unwritten traditions but shall be disclaimed in this by all Protestant Divines who give us sundry cases in matters of Religion wherein it is good and solide reasoning from facts and practises registrate in Scripture to duty so such persons did and therefore so ought we to do especially in matters of Church Government hath this way of reasoning place the Lord having left many things belonging thereunto only in examples of practises let the Reader see concerning this purpose the Authors of jus divinum of Church-Government part 1. cap. 4. from which we are to gather and take our rule Now amongst other rules belonging to this head this certainly is one what was the practice of Primitive Churches registrate in Scripture in maters of Religion of common concernment to the Churches in all ages and is not dissallowed nor dissapproven in them especially when many other things are reproved in them nor is against a generall precept otherwhere in Scripture such a practice hath the force of a rule and we may well reason ab hoc facto ad jus See Perkins Heb. 11. 6. pag. in fol. 29. col 1. A so they did therefore so may we lawfully But I assume these Primitive Churches admitted and retained members all of which were not truely Godly and Saints as far as men could judge and were not reproved for this even when they were reproved for other things done by them Nor can their be a generall precept shewn in the word contrary thereunto Ergo c. 4. What may seem to be alledged by him from Rev. 11. 2. as containing such a generall precept is sufficiently discussed before The intention and scope of that place is not to hold forth a rule concerning the ordering of the constitution of the Church but to foretell an event that was to come to passe upon the Church in time of Antichrists prevalencie that which is without signifieth not persons but the face outward state of the Visible Church and casting out is not un-Churching of persons but judicial giving up the outward state of the Visible Church to Antichrist and his followers and by measuring there is not meant regulating of the constitution of a Society but a typicall prediction of the straitnesse that Orthodox and Godly Worshippers were to be at that time redacted unto 5. But what meaneth Mr. Lockier when being about to infringe the objection brought against his induction of these Churches viz.
that there were wicked persons in them and saying that because bad men were in the Churches it doth not follow therefore they should be in them he casteth in that the generall estate of which in such a time of the World John speaketh Rev. 11. 1 2. what meaneth he I say by such a time of the World wherein the generall state of the Churches were such if he mean that time wherein the Epistles were written to the Churches 1. That passage of the Revelation is impertinently alledged for be the meaning of it what it will it speaks in relation to another time long afterward to come 2. It is certain 't is the alledgeance in his own induction that these Epistles importe that then they were all constitute of truely good ones so far as men could judge If he mean another time then that he speaks this as impertinently for the objection speaks of these Churches in relation to the time when the Epistles were written to them 2ly Saith he in his answer Churches may be negligent and not so strict to their rule to examine and prove the grace of God in such as offer to joyn themselves as the Church of Jerusalem did if Churches do not mind diligently their rule they may have evil persons among them enough and yet not be able to maintain that it should be so 't is like the Asian Churches and most of the first quickly after the Apostles time grew faulty in this kind Ans 1. Reader see here pretty Logick Mr. Lockier in his induction undertook to prove and conclude a rule from the examples of these particular Churches that because these particular Churches were constitute of persons truely good therefore all Churches ought to be constitute only of such persons it is objected there were many other persons then such in these Churches and now he answereth Churches he must apply it to these Churches else he is extraâ—oleas may be negligent and not so strict to their rule is not this a running in a round These Churches were constitute of such members Ergo so ought all Churches generally to be if they were constitute of any other it was because they were not strict to their rule i. e. in plain Language because they were not constitute as Churches ought to be 2. But let go this and the inductive Argument for it is clearly quite here and refuge had to the generall rule I say where is that rule of examining and proving the grace of God in such as offer themselves to joyn that they were not so strict to as they should And where have we an instance of the Church of Jerusalems greater strictnesse to that rule then these other Churches Thus to set down naked assertions is it not to despise hearers and Readers 3. To what purpose do ye speak of the Churches of Asia and other first Churches their pâ—actice after the Apostles time The objection speaks of these Churches even as they were when the Apostles were living and did write to them these Epistles out of which you labour to instruct your induction of them 3ly Or Churches saith he though very diligent and duely strict in this mater yet are not infallible and therefore hypocrits may deceive a Church for a time and so get in where they have no right to be the Apostle Jude doth confesse so much v. 4. not only persons may thus creep into the Church but also into office and still escape the first judgement made upon them by the Churches of which they are The Apostle doth intimate this to Timothy lay hands suddenly on no man and his charge on this may make a man tremble 1 Tim. 5. 21 22. We are as appears by this compared with other Scriptures to use all care as much as in us lyeth to prevent by the first judgement of the Church all that are not godly from coming to a state to which they are not approved by God but if men by subtilty creep in where they should not be they are to be cast out by the after judgement of the Church which is Excommunication when it doth evidently appear that they are hypocrites though not drunkards and such kind of bodily-sinners which is far lesse simply considered then hypocrisie which after-judgement is an Ordinance to cleanse the house of God and keep it pure And doth strongly confirme the point I am on that the mater of the Visible Church should be reall Saints Ans 1. All this is just nothing to the purpose in hand Mr. Lockier to prove his generall Doctrine that a Church Visible ought to be constitute in its matter of such as are truely Godly at least so far as men can judge had undertaken to shew by induction that these particular Churches were constitute of persons all such It was objected that they had in them some others Now here he tells us in answer that Churches not being infallible may be deceived and consequently so might thir be in taking in such as ought not to be within Once granting that it was so in these Churches hes he not quite again his alledgeance concerning them in his inductive Argument and taken him to the generall rule which was the thing he undertook to prove and but begs the thing in Question But to the mater in this branch of the Answer Then 2. When he saith hypocrites have no right to be in the Church or as afterward should not be there if the meaning were that men though they make a profession of Religion yet continuing hypocrites and gracelesse in their hearts do sin in adjoyning themselves to the Visible Church and that they have no right in foro interiori this we should not deny but if his meaning be that no hypocrits have a jus Ecclesiasticum and in foro exteriori to be in the Visible Church we deny it and he shall never be able to prove it 3. 'T is true that Jude saith that such men creept in unawars into the fellowship of the Church who afterward kythed to be such as I shall not deny they ought to have been casten out But Jude saith not that these when they made a Profession of Religion and did not vent such abominations had no jus Ecclesiasticum to be admitted by the Church into their fellowship 4. All that Mr. Lockier here bringeth in concerning admitting persons into Offices in the Church is idly and impertinently alledged to the point in hand We acknowledge that none ought to be put in such Offices but such as give evidences of all manner of godly conversation We have an expresse and full rule for this 1 Tim. 3. And hands ought not to be laid upon any man without a foregoing tryall and proofe of these things But where will ye shew us in all the Scripture from the one end to the other such a rule requiring such qualifications in persons and such a tryall of them before and in relation to their admission into the fellowship of the Visible Church And
to be under Pastorall care and the Ministry of the Word If he could shew us this either in precept or approved practice we should soon yeeld and be at an end of this controverâ—…e But this he cannot nor ever will be able to shew and therefore the reasoning from the care and acuracy to be used in trying persons who are already in the Church in relation to admitting them to places of office unto admission of persons into the society of the Visible Church is unreasonable 5. When he saith that men are to be cast out by Excommunication when it doth evidently appear that they are hypocrites though not drunkards c. I desire 1. That it may be observed that an hypocrite may be taken in a double sense First for such an one as grossely and knowingly counterfeits a Profession of Christianity and so indeed is nothing else but an histrionicall stage-professor Secondly more largly for any that hath a profession of Christianity wherein may be he is morally serious but hath not within a Principle of true supernaturall saving grace Such are all unregenerate persons in the Church such an one was that young Man in the Gospel whom our Lord is said to have loved and the Lawyer of whom he said thou art not far from the Kingdome of Heaven Now if we speak of hypocrites in the former sense if men appear to be such I shall confesse that if they have been within they are to be cast out by Excommunication yet in the order that Christ hath prescribed after due admonition and evidence of obstinacy and incorrigiblenesse in the evill and of this I shall say more then Mr. Lockier viz. that it is far greater not only then drunkennesse and other such bodily sins simplie in genere peccati in the nature of sin But if it evidently appear also in genere scandali in the nature of scandall which is the ground and consideration upon which censure proceedeth because it is a very mocking of God in the highest degree But if we speak of hypocrites in the latter sense We deny utterly that every man appearing to be such is to be Excommunicated and casten out of the Societie of the Visible Church If a man professe seriouslie Religion submitting himself to Ordinances though there were appearance yea though it were revealed by God that yet he were not Regenerate and indued with true supernaturall Grace I say such an one were not to be excommunicate Let Mr. Lockier or any for him shew a warrand of Scripture for Excommunicating a man for non-regeneration The Doctrine of all Orthodox Divines hither till concerning the object of Excommunication and that grounded upon the Word of God is that which is shortly expressed by the Learned and Reverend Professours of Leyden Synop. pur theol Objectum circa quod exercetur haec Disciplina Ecclesiastica sunt illi qui fratres nominantur causa verò est vita prava vel Doctrina perversa nec ideo statim ubi quis frater nominatus in hujusmodi scandala incidit a corpore Ecclesiae excludi debet quemadmodum quibusdam Anabaptistis in usu est Sed post privatas demum publicas Ecclesiae admonitiones contemptas rejectas sicuti Christi verba aperte significant Mat. 18. disp 48. thes 25 26. And though drunkennesse and such like bodily-sins be lesse then hypocrisie in this sense i. e. non-regeneration simply and in genere peccati in the nature of sin yet it is not lesse in genere scandali in the kind of scandall and offence unto the Church Nay this hath not the nature of scandall at all 6. Yet Mr. Lockier according to the genius of his Doctrine ought to say not only men when it doth evidently appear that they are hypocrits but even if it doth not evidently appear that they are truly gracious and we cannot discern in them the power of godlinesse they are to be Excommunicate For his Doctrine is that none are fit mater to be admitted or permitted to constitute a Visible Church but such as are truely Godly so far as men truely Godly can judge and discern I beleeve most of the Independent way will disclaime him in this 7. Excommunication is an Ordinance to keep the house of God pure and according to what it ought to be in point of duety in foro exteriori and in order to salvation this we grant only in this sense that it is an Ordinance tending towards this as a means for this is an end of Excommunication that the spirit may be saved in the day of the Lord Jesus but not in this sense that the Church is obliged thereby to effectuate it quoad eventum this belongeth to God alone Excommunication is an Ordinance to keep the Church pure and according to what it ought to be in point of qualification in foro exteriori in order to externall Visible Church-state even quoad eventum But now what this qualification in foro exteriori in order to Church-state is is the thing in Question So Mr. Lockier in his reasoning from Excommunication to his Doctrine either alledgeth nothing to the purpose taking his antecedent in the former sense or begs the Question taking it in the latter 8. In the conclusion as propounded here First note If only reall Saints be the proper mater of a Visible Church and saving grace the complexion of it then all Saints so far as men can judge are not fit mater for these are not necessarily reall Saints simply 2. When as he saith not one known to be otherwise he should have said answerably to the former words no not one not known so far as men can judge to be such 3. Can justifiably enter may be conceived either in point of duty incumbent to themselves who enter and so the meaning is this men joyning themselves to the Visible Church and making profession of Religion without true faith and repentance are not justifiable in this before God or it may be conceived to be spoken of the Churches active admission of men into externall Church-communion and the sense is this it is not justifiable that men not having saving grace should by the Church be admitted to enter into the fellowship of the Visible Church If in any thing certainly in propounding Doctrines stating controversies forming conclusions ambiguities should be shun'd We grant the former sense but the latter we deny and it is not yet proven This much of the inductiâ—… Now come we to the fourth way of probation by reasons SECTION VI. Examination of Mr. Lockyers proofs brought under the name of reason section 1 HIs reasons are four which because they ly loose out of form and are somewhat prolixely pro pounded I shall labour to take up the strength of them as far as I can see ingenuously in form that we may both with the more shortnesse and clearnesse to the greater satisfaction of the Reader consider and answer them section 2 The first reason so far as I can possibly see may
But hence it followeth not that there must be such a homogenealnesse in the Church Visible as Mr. Lockier meaneth that it be endued with true faith and have the Spirit dwelling in their hearts And as to the reason of the connexion of the proposition we answer such a homogenealnesse is not requisite for such a derivation as is from a head politicall to its politicall body this derivation being only morall by commands prohibitions and the like morall actings But Christ is not a Head in the latter sense as the head in the naturall body is to the Church Visible as such nor is the Visible Church a body to him in this sense but only vocatione activâ and in externall profession Neither is that derivation from Christ unto the Church whereby it groweth up in the Lord unto the Church as a Visible Church or considered according to its visible constitution But unto the Church Invisible internall Mysticall as such section 5 His 2d Reason is thus shortlie If the Visible Church be the Church of the Living God the pillar and stay of truth and consequently such as should bear up the truth into the World and be a stay to truth holding it out firmly and faithfully in the midst of all tryalls and such as in which God lives and dwells and walks Then none can be mater or members of the Visible Church but real Saints For why Doth God live and dwell in dead persons who only make a Profession of Religion Will such persons be a stay to truth and the things of God Will they be a stay to truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmamentum as the firmament to the stars who fall from Heaven themselves And so how can God have glory in the Church throughout all ages But the Visible Church is the Church of the Living God the pillar and ground of truth 1 Tim. 3. 5. in which God lives dwells walks Ergo c. Ans Mr. Lockier still in this as in all his other Arguments shews that in propounding his Doctrine he added that qualification truely gracious so far as men can judge but dicis causa and in shew to avoid for a while the odium of the greatest Anabaptists Tenent of the mater or members of the Visible Church For such as may be gracious and Godly so far as men can judge mens judgement being not infallible in this as himself confesseth may be destitute of the power of Godlines in their hearts and so such as will not hold out truth firmly in the midst of all trials may be but dead persons and so such as in whom God doth not live walk and dwell 2. As to that first property and character attributed to a Visible Church from 1 Tim. 3. 15. by Mr. Lockier First I would aske him if in good earnest he meaneth that to be a property of a Visible Church rightly constitute in its mater as it should be that it will bear up the truth and things of God firmly and faithfully to the world in the midst of all trials Sure this is the very thing that Papists alledge from this place for the unerrabilitie and indefectibilitie of the Visible Church against which all Protestant Divines disputes Yea it is much more for Papists attribute this only to the Catholick Church Visible acknowledging that all particular Visible Churches may erre and make defection and let the truth and things of God fall down excepting only the Roman Church because they make it to be the Catholick Church virtually but Mr. Lockier acknowledges no Church Visible but an Independent Congregation and will have this to be the property of any particular Visible Church and therefore propounds the subject of his conclusion here thus a Church Visible i. e. any Visible Church now let me put him further to it either there was never a Church Visible rightly constitute for mater from the beginning seeing all the first constitute Churches have made defection and let truth fall down which if he say besides that it is absurd in it self I ask why then did he a little before bring us paterns of right constitute Churches from these first mentioned in Scripture Or if they were right constitute how comes it that they made defection and did not bear up and hold out the truth and things of God but did let them fall If he answer that came to passe because they kept not a right constitution for their mater I repone that taks not away the force of the Question For that same if it was so was a not bearing up and holding out firmly and faithfully the things of God and so the Question returneth upon this 2. But to answer directly to the place though Interpreters have some variety amongst themselves about the meaning of it Yet never one of them acknowledges that Interpretation which Mr. Lockier gives but opposeth it and refuteth it in Papists Some indeed expone the attribute the pillar and ground of truth much as he doth but these by the Church to which it is attributed undâ—rstand not the Visible Church but the Invisible of Elect. So Whittaker de Eccles q. 3. c. 2. illa quidem Ecclesia quae est columna firmamentum veritatis nunquam potest deficere Sed quod assumit adversarius illam Ecclesiam esse Visibilem illud affirmo esse falsissimum Invisibilem enim esse affirmo demonstro c. and often otherwhere Others again understand the subject as he doth by the Church to be meant the Visible Church of Ephesus but these expone the attribute the pillar and ground of truth not of what the Church Visible will do alwayes de facto but what is its duty and dignity elogium hoc Ecclesiae dignitatem officium describit Non autem quod in ea perpetuâ luce fulgeat Gomar specul ver Eccles c. 2. So Wal. loc com de Eccles milit Resp 1. Hoc dicitur de Ecclesia Ephesinâ que tamen periit 2. Ergo respectu officii sic vocatur See more concerning this place in learned Gomar in the place cited also in his commentar upon the Gallatians c. 2. in the second Tome of his works pag. 244 245. where you have an excellent discourse of the diverse Orthodox Interpretations thereof both ancient and moderne Divines We passe here Camer Interpretation of this place joining these words pillar and ground of truth not with that which goeth before but that which followeth section 6 For the 2d property and character out of the 2 Cor. 6. 16. We Ans With all Protestant Divines that it is not the Visible but the Invisible Church that is the Temple of the living God in which he liveth dwelleth and walketh See Whittaker de Ecâ—ces q. 1 c. 11. pag. 442. To omit many other Arguments for proof of this take but this one from the Text the Temple of the Living God in this place is taken in such a sense as that it is spoken and praedicated of singular persons
severally as well as collectively and joyntly But if it signifie the Visible Church it cannot be predicated of every one of the persons severally each person is not a Temple in this sense a Visible Church Ergo c. Obj. But the Apostle is speaking here to the Visible Church of Corinth Ans True but every thing he speaketh of them is not for that competent to them as a Visible Church section 7 I cannot but wonder much at that wherewith Mr. Lockier closeth this reason and so how can God have glory in the Church throughout all ages Eph. 3. 21. Ans And doth continuation of the Glory of God in the Church throughout all ages depend upon his particular way of constituting particular Visible Congregations of all true Saints and a particular Congregations firmnesse and constancy in holding out the truth Hes God then not been glorified in the Church throughout the many preceeding generations wherein there was never heard of Churches so constitute untill of yesterday Separatists and Independents erected theirs And yet waile them as well as they will they shall never get one such as Mr. Lockier would be at in this Argument And how many particular Churches have fallen away and for their part letten truth fall section 8 The 3d. Argument grounded on Malachi 1. 11. must be thus If the mater of a Visible Church be not persons truly Godly then there cannot be offered up in Gods house a pure offering and the Churches of the Gentiles cannot fulfill that Prophesie Mal. 1. 11. For why Vnto the impure and unbeleeving all things are so every mans offering is as he is let his offering be what it will let a man make up his offering of never so much cost and worth yet it is still in the account of God as the man is if the man be impure so is his offering But it is contrary to that Prophesie to say the latter Ergo. c. Ans Mr. Lockier himself will not be able to avoyd the stroak of this Argument no not by his own way as some times he expresseth it for thereby all such as may be accounted truely godly so far as men can judge are to be acknowledged and admitted as mater of a Visible Church now many of these may be and undoubtedly are really impure and unbeleeving and so of necessity must their offering be impure If it be said yet it is not the fault of the admitters that they do so Ans That 's nothing to the purpose for whether they be faulty or not still it standeth good that by that way it cannot be avoyded but impure and unbeleeving will be in the Visible Church such as cannot offer a pure offering 2. It reproacheth the dispensation and wisdome of the blessed Lord God himself because he hes not left in his Word a rule and way whereby the Church Visible may be constitute so as that Prophesie and his decree revealed therein concerning his service among the Gentiles may be fulfilled for he hes given no rule whereby the Church Visible may be gotten so constitute as that all the mater thereof shall be persons truely Godly But there may be and cannot but be in it many impure and unbeleeving who cannot offer a pure offering But 3. To answer directly we deny the connexion or consequence of the first proposition 't is grounded upon a false supposition that there can be no pure offering in the Church unlesse all the mater that is members of the Visible Church be truly godly What may there not be a pure offering to God in the Church and so that Prophesie be fulfilled of the Churches of the Gentiles if some in the Churches Visible be truely Godly though all be not such Therefore he takes paines without necessity to prove that impure and unbeleevers cannot offer a pure offering that we grant I mean not this materially and objectively for so an impure man may offer a pure offering he should have proven to make his consequence good that if all the mater be not such as cannot offer a pure offering there can be no pure offering in the Church at all If Mr. Lockier say here that not only the offering of the unbeleeving and impure themselves but also the offering of all that are in the Visible Church-Communion with them is impure This is plain and down right Separatism and is disclaimed of all the pious and learned amongst the Independents at least in dogmate and is most contrary to the Word of God section 9 For further confirmation of this Argument he bringeth 1 Pet. 2. 5. but to no purpose for the point in hand and what he comments on it is to no purpose We grant it all 1. That Christ is a suitable foundation to the superstructure there mentioned 2. The Stones must be living to make a Spirituall House 3. That else they cannot be a Holy Priest-hood to offer up Spirituall Sacrifices holy and acceptable to God through Christ That the offering and Offerer are one That the offering may be Spirituall Holy and acceptable the Person offering must be such That persons that have but only a profession of Religion are dead stones But what is all this to the point can there be no Spirituall offering in the Visible Church if all be not such as can offer a Spirituall offering that 's the thing should been alledged to strengthen the former Argument but it is evidently false If it be said that the place may be alledged by it self as holding forth an instance of the generall Doctrine that that Church the Apostle is speaking to was constitute of all such I answer the Apostle is not speaking to any particular Visible Church but to all the effectually called Elect Jews scattered throughout Pontus Galatia c. cap. 1. 1 2 3. If it be said but he intended his Epistle to the severall particular Churches Visible in these several parts I Ans True but it followeth not therefore that every thing he sayeth to them is spoken of them as a Visible Church and so spoken of all and every one of them in that state What is spoken by way of declaration and imposition of duty may be is spoken to all and every one But what is spoken of by way of assertion as a priviledge or blessing existing it is not spoken Universally of all and every on in their visible societie But indefinitely which may be verified though it be competent but to some among them Yea though it were spoken Universally of them all Yet it would only prove what they were de facto and quoad eventum and not what their Visible Church ought to have been by necessity of a command that it might be a right constitute Visible Church section 10 The fourth reason must be formed either of these ways 1. Thus if the Jâ—ws be to be provoked by the glory and purity of his Worship and Worshippers then a Visible Church i. e. every Visible Church ought to be constitute of
terrour of this Text for that section 16 The place Rev. 3. 10. spoken to the Church of Philadelphia is but abused For 1. What warrand is there to expone that hour of temptation spoken of there of the time immediatly before the Calling of the Jews And the Church of Philadelphia in a typicall sense of some Churches to be then 'T is too much boldnesse to force such typicall Interpretations upon Scripture where the Spirit of God in the Word goeth not before us to warrand us 'T is true Reverend Brightman hâ—s Interpreted all the Churches and the things written to them as types of other Churches in these latter dayes But 1. All solide Divines have shown their discontentment with his conceit as groundlesse 2. Yet doth not he understand by Philadelphia such Churches immediatly before the incalling of the Jews as Mr. Lockier fancies But hes expresly named some present Churches which he will have to 〈◊〉 signified thereby Geneva France Low-Countreys and with the rest even that Church of Scotland which Mr. Lockier counts an evill vessell that will be broken in pieces and that because of the order and Government set up in them 3. The place speaks not here of cutting off Churches but of trying the Inhabitants of the World 4. If these Churches typified by Philadelphia are not to be cut off because of their constitution like its how comes that it self which was the Patern and to whom this word was spoken in the first instance and place hath been cut off section 17 The place of Daniel is as grossely abused What ground or appearance can Mr. Lockier give us that the Holy Ghost means one and the same time Daniel 12. and Rev. 3. in the Epistle of Philadelphia He sayeth by these words Daniel 12. 1. It doth plainly appear that this hour of temptation viz. Rev. 3. 10. will be immediatly before the Calling of the Jews and he doth no more but say it Learned men and that upon considerable grounds and reasons have conceived that time Daniel 12. 1. not to be a time after Christs first comming but before it the time of Antiochus persecution And must Mr. Lockiers naked assertion without reason that it is a time immediatly before the Jews incalling be sufficient to obtain beliefe section 18 The New Jerusalem spoken of Rev. 21. is groundlessely expounded to be the Visible Church of the Jews as contradistinguished from the Church of the Gentiles And I verily think that it cannot be understood of the Church upon earth at all ver 22. seemeth to me to speak this much clearly The place Isa 11. 7. is also grossely missapplyed to the Visible Church of Gentiles to be joyned with the Visible Church of the Jews after their incalling it being clearly a Prophesie concerning the Universall Church of the Gospel reaching along from the time of Christs first comming unto the end as all Interpreters expound it and the context it self holdeth it forth evidently And so is the place of Zechariah pointed at to be understood The hint at Jer. 12. 9. where that ancient people are likned to a speckled bird as if thereby were meant that because that Church in its visible constitution was mixed of â—ypocrites with the Godly therefore it is called a speckled bird and that upon that account they were casten off might make a man laugh were we not on a serious matter and it s rather a mater of mourning to see Scripture and so much of it so wrested The simple meaning of the words being this that as a wilde strange bird of an uncouth colour coming in among other birds all flieth about it and pursueth it So because the people were become uncouth estranged from God wilde untame the Lord would raise up the Nations round about to destroy them But what meaneth Mr. Lockier to speak here of the casting off the ancient Visible Church of the Jews under the Old Testament for not constituting their outward Visible society of all truely Saints but suffering it to be speckled Seeing all along this discourse he hes restricted his Doctrine concerning the mater of the Visible Church to the dayes of the Gospel As for his inference wherewith he closeth consequently the allowed mater of a Visible Church Remember we are speaking of Mater allowed in relation to the outward Ecclesiastick Court its proceeding in admitting persons to externall Church fellowship now in the dayes of the Gospel are persons truely holy we say it followeth not upon any thing you have been alledging in this paragraph For were all granted you have been writing out of these places all comes to this that God sometime after this will bring the Church Visible to such an estate that all in it shall be truely holy de facto But dispensations of efficacious grace are not a rule of Ecclesiastick proceeding in admitting persons to the outward communion of the Visible Church SECTION VII A short modest reply to Mr. Lockyers bitter use made of his Doctrine section 1 I had heard oftentimes before this time Mr. Lockier commended for a man of an ingenuous humble meek sweet spirit and when I read the Epistle of his three Brethren prefixed to this Peece wherein they called him a soft sweet whisperer I expected to have found him such here But sure I am any impartiall man who readeth his Use and application of his Doctrine may see great want of ingenuity and such bitternesse vented against men desirous to keep the truth and to walk before God in simplicity and godly sincerity as becometh not any man of a Christian spirit and the like whereof could hardly been expected to come from the very sons of Babel themselves against any Protestants section 2 He begins with this Take heed then of setting against a Church of such a complexion and constitution Wilt thou oppose a thing because it is as it ought to be To whom do you speak Mr. Lockier To us who oppose your Doctrine concerning the necessary qualification of Church members in relation to externall Church fellowâ—hip Do we by opposing this oppose a thing because it is such as it ought to be Nay we do but oppose you who sayes the Church Visible as such ought to be even in the Ecclesiastick Court that which God never said in his Word that it ought to be and makes the door of the Visible Church straiter then ever the Lord made it and so in effect disclaimes the way allowed by God himself for ordering his Church as not wise enough nor accurate enough Or do we set our selves against a Church of such complexion and constitution as you descrive consisting of all truly godly so far as men can judge God forbid and far be it from us were there such a Church in the world of such complexion and constitution it should be very dear and precious in our estimation and we should blesse the Lord for the riches and power of his grace bestowed upon them We wish from our souls that our Churches
we wish you may do we cite you before his Tribunall to answer for it But 2. Sir we are content also to stand at the Barre of any impartiall judicious Divines in the Christian World and that they give their judgement by that same much which I who pretends not to be one of the Learned Men in this Land have Answered to your preceeding Discourse if your Doctrine be such as we are not able to disprove and if we do not upon some good grounds of reason and not out of a meer spirit of contradiction oppose the same And thus I shall leave your invective without saying any more to it we have not learned Christ so as to repay evill with evill bitternesse with bitternesse you have cursed us we blesse you we wish you heartily a blessing Repentance and forgivennesse of this evill thought of your heart and the uncharitable issue of it SECTION VIII Mr. Lockyers Objections he maketh to himself and his Answers thereto considered section 1 MR. Lockier having discharged that bitter foregoing invective against the opposers of his way comes to propound and answer some Objections against himself choised out and formed at his own pleasure Five in number whereof two only are in causâ Were there no other Arguments worthy of his consideration besides these to be found in Orthodox Writers opposite to his way If he thinks not it will seem he hes not read such Writers on this purpose as he might and ought for clearing of himself and others If he knew others why did he not assay to clear them also I think he had not will to present before his hearers all Arguments brought against his Doctrine least he should not ridde his feet well of them and something thereof might have stuck to such as was judicious Whatsoever hes moved him so to passe them over we hope it shall shortly appear he had some cause rather to passe them in silence then to hazard grappling with them it was his prudence so to do But let 's see these he hath and his answers to them section 2 Obj. 1. Why But they gather Churches out of Churches whom you plead for Why I thought the Dispute hitherto ye have been on was not about persons and their practises but about a dogmatick point Had we been propounding Objections to you we should not troubled our selves with these extrinsecall ones taken from prejudices against persons abaters of your Doctrine But should more directly pointed at the throat of the cause it self Yet we think all Godly Orthodox men in the Christian World besides your selves will judge that the Godly Ministers of Christ in this Iland have just cause to lay this practice of picking out of Orthodox Churches in which Jesus Christ is soundly Taught Sacraments administred according to their institution and are by the most judicious of your own way confessed to be true Churches from which it is not lawfull to make separation such Professours as by Gods blessing upon his Ordinances in these Churches have gotten most good to make up of them Churches to your selves All Orthodox Christians will judge this justly laid to your charge as a Schismatick practice having no warrand or president in the Word of God tending to the begetting of heart-burnings divisions hatred amongst Christians yea these of nearest relations Husband and Wife Parents and Children Magistrats and People to the hindring and no wayes to the promoving of the Work of Reformation But see what is said to this section 3 Nay it is but Churches out of a Church Gospel Churches out of a legall Nationall Church and the one being abolished there may be yea there ought to be a departing from it and a gathering out of it unto the order which God hath instituted so we finde Churches gathered out of that Church of the Jews Gal. 1. 22. And whether he meaneth by being in Christ meerly according to profession see 1 Thes 2. 14. Ans 1. The citation of the 1 Thes 2. 14. for clearing what is meant by being in Christ mentioned Gal. 1. 22. is a digression from the purpose of the Objection and hath been sufficiently answered before 2. You gather Churches say you out of a Church not out of Churches This is strange are not the Church of Edinburgh and the Church of Aberdene Churches Again if it be a fault to gather Churches out of Churches shall it be no fault to gather Churches out of a Church majus minus non variant speciem Ay 't is a legall Nationall Church he meaneth such as the Jewish such a Church is abolished therefore 't is no fault yea we ought to gather c. For Answer We may consider a Nationall or Provinciall Church of a threefold sort and notion 1. Wherein all of the Nation are bound to a publick and solemn typicall service and Worship to be performed in one place chosen by God under the inspection of one Visible Pastor or Priest who in Worship and Sacrifices doth hold forth and represent the whole People of the Nation 2. Such a Nationall and Provinciall Church in which many particular Churches are united and subjected unto one Church as they call it Mother or Cathedrall Church and depend upon a Visible Pastor who is Pastor and Ruler of all other Pastors and particular Churches in the Nation or Province And wherein the Inferiour Churches enjoy Divine Ordinances and Ecclesiasticall power and jurisdiction of that Mother and Cathedrall Church or that Provinciall or Nationall Pastor 3. Such a Nationall Church wherein many particular Churches are joyned and united together under one Visible Church-Government wherein all are equally and collaterally concerned and have equall interest for the use and exercise of all these Ordinances which are necessary to the Visible Ministeriall Government of these Churches and mutuall Ecclesiasticall fellowship in it and edification and preservation by it Now a Nationall Church in the second notion is not nor ever was an Ordinance of God but a meer invention of men and Antichristian tyrannie overthrowing the power granted by GOD to the Churches and Pastors A nationall Church of the first notion and sense was indeed an Ordinance of God Such were the Jews but instituted and to continue for a definite time viz. untill the fulnesse of time should come and then it was abolished and evanished And a Church Nationall in this sense was legall But a Nationall Church in the third sense is not a legall or typicall Church and Ordinance But moralis perpetui juris Such was the Jewish under the Old Testament in point of Government and Ecclesiastick Discipline They were many particular Churches and Synagogues â—hich did in diverse places celebrat the Morall Worship of God and the exercises of Doctrine Discipline and Church-Government Acts 15. 21. Acts 13. 15 16. Luke 21. 12. John 12. 42. All which were joyned and united under one Nationall Visible Ecclesiastick Government This Visible Church-ship so to speak of the Church of the Jews as
it was not legall I mean ceremonially nor typicall so neither was it ever abolished Let Mr. Lookier shew me a Text in the whole New Testament importing an abrogation of it Nay we trust through the Lords grace ere we come to an end to give evidence from the Word of God that there is a Church Visible under the New Testament of a larger extent and bounds I mean in point of Government then a Province or Nation even a Visible Church Universall Therefore I conclude that we maintaining a Nationall Church in no other sense then this which is still warranted and allowed in the New Testament it is nothing else but grosse Separatisme to gather Churches out of Churches upon this account because they are united into one Nationall Church in this sense As to that alledged by Mr. Lockier of gathering Churches out of that one Church of the Jews which he would confirm by Gal. 1. 22. I Ans The alledgeance is grossely impertinent for why We are now upon the practice of gathering and constituting Churches in a new Visible Church-state of persons withdrawn from Churches wherein is the sound Doctrine of the faith of Christ and pure Sacraments according to their institution such as the most judicious and Godly amongst the Independent Brethren themselves confesse to be true Churches upon this account because they are united into one Nationall Church in point of Government But now will Mr. Lockier say that the Christian Churches of the Jews were gathered out of the Jews upon this account because they were a Nationall Church in this sense He cannot upon any warrand in the world The ground of their gathering out from the rest of the Jews was because the rest would not beleeve Jesus to be the Messiah nor imbrace him as their Saviour But would still adhere to their ceremoniall Worship Sacrifices and Priesthood and would be saved by their own righteousnesse blaspheming Christ and his Doctrine section 4 The second objection he propoundetâ— to himself is this Those men are full of Heresies and dangerous opinions that follow this way many monsters came out of your Independent Churches therefore surely 't is not of God c. I must say again Mr. Lockier doth prudently to make choise of such arguments against himself to answer as are little to the purpose in hand I think no understanding adversary would have moved this as an objection against his Doctrine handled in this Lecture concerning the matter of the Visible Church But I think indeed being well managed it may be made use of to good purpose against their Independent Churches in point of their Government thus The Government that is apt to open a door to Errors seemeth cannot be of God But such is the Independent way of Church Government Which makes every particular Congregation Independent and supreme in Government so that if any of them fall into Error there is no Ecclesiastick Power on earth that authoritatively can interpose to redresse wherein they go wrong And certaine it is by this occasion many Errours have sprung up amongst them that follow this way And for this very cause it is that so many maintainers of grosse Errours as Anabaptists Antinomians c. lay hold on this way of Government as most suitable to their designes and serviceable for their safetie and indemnitie And here I shall desire Mr. Lockier to remember how that Reverend Mr. Brightman parallelling the Churches of Geneva France Low-countries and Scotland put the speciall point of their commendation on the nature and way of their Government viz. Presbyteriall whereby they have more then any Reformed Churches preserved themselves in Unity and Truth free of Schismes and Heresies But we will have place afterward to speak of this point of Government It seemeth to me very likely that M â— Lockier hath drawn in this objection in this place namely upon a design against a Person as we shall see apparent ground even now in his answer section 5 Answ 1. All is not true that is said of Congregationall Churches and their friends it hath been an old wyle of the Devil Nay I know all is not true which is Printed of Persons honouring and loving Churches of such a constitution witnesse Master Edwards Gangren nay Master Rutherfurds Spirituall Antichrist pag. 250 251. The Lord Generall Cromwell is charged with publick scandall and unsoundnesse in the Faith because of a letter to the Parliament then having set down a part of that letter out of Mr. Rutherfurd what Heresie sayeth he is in this letter I know not and then applyes to Master Rutherfurd his constructing of that letter Psal 56. 5. and that of Solomon Pro. surely the wringing of the nose bringeth forth blood Then cites another speach of Master Rutherfurds Spirit Antich pag. 251. viz. to my knowledge there 's not this day in England any that is a meer Independent which maintaineth nothing but Independencie with most of those of New England and doeth not hold other unsound and corrupt Tenets c. and sayeth this maketh him tremble when he remembreth from whom it cometh Surely there be many Independents in England to whom he is a stranger And how then should he dare to speak of them all as he doeth Especially this makes him tremble comparing with what Master Rutherfurd hath in his Epistle if I lift up my hand or a bloody pen c. Answ 1. 'T is a poor and sory Vindication all is not true that is said yea or Printed of Congregational Churches and of their friends That is not the thing you are charged with in the Objection even as formed by your self that all is true c. if a great part or most part of these things â—e true the charge abideth good And true it is that more Monsters of dangerous opinions in matters of Religion have come from Independent Churches and the friends thereof and have had their recourse to that way of Government within those few years by past then I believe has arisen in all the Reformed Churches in Christendome since the beginning of Reformation As for your bringing M â— Rutherfurd upon the stage upon the account of that Letter you will do well Mr. Lockier to enter into your own heart and consider from what designe and intention this hath proceeded 'T is very apparent it has come from little purpose or intention to clear that Letter in the things charged upon it Seeing you have not so much as hinted at the clearing of one animadversion on it But thought it enough to say you know not what is amisse in it and to bid the world judge of it Give me leave to say it of Mr. Lockier If Generall Cromwels Souldiers defended him not better with the Sword then you do here with your pen it were not very safe for him to go to the fields Well I will not determine upon your intentions But if the intention of the work of this businesse looketh not towards stirring up of persecution against the Godly
the Apostle who wrot to them ye have heard Answ We take what the Author saith that this great house is the Church of the Ephesians and it may well be so taken as applicable to the Church of Ephesus or any other Church then I say he hath furnished a weapon against himself for if this house be the Church of the Ephesians to which â—he Apostle wrot then when as writing to them he â—…lled them Saints he meaneth not that â—f all and every one of them but spake it 〈◊〉 the body indefinitely and confusedly why Should that bâ— understood universally it should be a flat contradiction to what he saith here that the Church of the Ephesians is a great house in which there are some vessels to dishonour non-saints yea very reprobates appointed to wrath It will not salve the mater to say as Mr. Lockier insinuateth that the Apostle in writing to the Ephesians speaketh of what they were in his judgement For Paul is speaking his judgement here too Now how can these two judgements consist in one man To my judgement all and every one of the Church of Ephesus are reall Saints sealed as his and yet I pronounce there are in the Church of Ephesus some reall un-saints very reprobates Indeed if the Apostle here had not determined positively and purè But by way of suspence and modaliter in this house the Church of Ephesus may be or possibly there are some vessels of dishonour there would not be such repugnancie or incompatibilitie of this with the former But he speaks absolutely and positively there are some vessels to dishonour SECTION IX Some further Arguments confirming our Doctrine and everting the adverse opinion about the necessarie qualification of Members of the Visible Church section 1 MR. Lockier hath chosen out some Objections against his Doctrine as made by his adveâ—sarie but indeed framed at his own pleasure only two of them are in causâ the other are but extrinsecall to the cause Reflections and prejudices against persons this I confesse has been wittily done for gaining advantage in the minds of Hearers and Readers unacquainted with the controversie for his own and against his adversaries cause But it is not very ingenuous dealing What has there never a reason more been brought against that Tenet of his by learned men but these two I cannot think but he has seen and read Gul. Apolon consideration of certain controversies c. sâ—nt to the Assembly at Westminster 1644. Spanhems Epistle to Mâ— Buchanaâ— Mr. Rutherfurd his fiâ—st and second book aâ—ainst the Independent way however he might have read them and found therein besides other writings of Orthodox Divines some other arguments to answer Well because he has thought it fit to content himself with these two which yet how he has satisfied we leave it to the intelligent Reader to judge we shall adde some few more not troubling our selves nor the Reader with repetition of all that hath been said by others section 2 Arg. 1. If Moses did admit as Members into the external communion of the Visible Church under the Old Test men professing the true God of Israel the Covenant with him and his true Worship without enquirie for the Work of true Grace in their hearts or positive evidences that they were truely converted regenerate and gracious so far as men could discern and judge Yea knowing assuredly that many of them were as yet unconverted and hard hearted Item if Iohn the Baptist the Apostles and the Master Builder and Lord of the Church Jesus Christ himself did admit into the externall communion of the Visible Church of the New Test such as did professe the Christian Faith as soon as they did professe without delay for trying and searching evidences of the Work of Grace in their hearts Then in all Churches persons ought to be admitted upon the same termes And it is not a necessary qualification in foro Ecclesiastico for constituting one capable of Visible-Church-Membership that he be truely converted such as God who knoweth the hearts of all men can bear witnesse to as indeed sealed for his by his Spirit so far as men truely converted and very spirituall are 〈◊〉 to discerne and judge but the antecedent is true in all the parts thereof Ergo c. section 3 As to the consequence or connexion of the proposition it is likely Mr. Lockier will not acknowledge it upon the first part of the antecedent viz. the manner and ground of admitting Members into the Visible Church of the Old Testament because his judgement as seemeth is that the constitution of the Visible Church of the New Test in this point is essentially different from that of the Old for he restricteth his Thesis concerning the matter of the Visible Church to the dayâ—… of the Gospel not once which to me smelleth â—…nk of Anabaptists who as we know denying Infant Baptisme upon this ground because they cannot give evidences of Faith Being pressed with the Argument taken from Infants Church-Membership and sealing with the initiating Sacrament under the Old Testament to eschew if they could the dint of that argument do run upon the assertion of an essentiall difference between the constitution of the one Church and of the other and so deayes the consequence from practise in the one to the other as we see Mr. Tombs doeth in his dispute with Mr. Baxter I will not think that Mr Lockier doth run the Anabaptists length in making use of that difference Buâ— certaiâ—… if he assert as he seemeth to do an essentiall difference 〈…〉 one and the other he for his part gives them a fair ground 〈…〉 that argument used by all Orthodox Divines for Infant Bapâ—…e but the Orthodox have solidely asserted and maintained that the constitution of the Church under the Old Test and New differ not in essentialls but in accidentals only If our Author be otherwise minded I desiâ—… him to ponder and answer what the learned and acute Divine Mr. Baxter hath on that purpose in his dispute against Tombs pag. 30 31 32 33 34 35 36. and I will in the mean time suppose with the consent of all Orthodox Divines the consequence of the Proposition even upon that first part of the Antecedent to be valide section 4 As to the consequence 〈◊〉 the other part of the Anâ—…cedent viz. the practice of John the Baptist the Apostles and of our LORD JESUS CHRIST himself under the New Test admitting persons to the fellowship of the Visible Church upon their first professing faith and subjection to the Ordiâ—…nces without any delay of time for trying the sincerity â—…d â—rutâ— of the work of grace in the heart I know what uses to be excepted against the practice of the Apostles and the consequences there deduced from it viz. that the Apostles were men induâ—… with an eminent gift of discerning and therefore although th◠〈◊〉 admit men as soon as they made profession without further deny or tryall yet that they did this as
by reason 〈◊〉 their gift of discerning perceiving in the persons true inward saving grace section 5 But to this supposing that which we shall make good in the proofe of the assumption they did admit them upon their first making professâ—… without delay or further enquirie I rejoyn thus If the Apostle â—…d admit them 〈◊〉 discerning and judging positively reall grace in them then that discerning and judging of theirs eithe◠〈◊〉 proceed from and was the act of an 〈◊〉 ordinary gift of an 〈◊〉 and Propheticall Spirit or from 〈◊〉 ordinary gift of dâ—…cretion common to beleevers 1. It cannot bâ— said that it was from the former For 1. I require a proof thereof from the History of Scripture because this Question beiâ—… about 〈…〉 of fact the probation is incumbent to my adverâ—… 〈◊〉 the affirming party But he shall 〈◊〉 be able to 〈…〉 of this from the History of 〈…〉 such 〈…〉 â—…dinary Propheticall gift of discerâ—… 〈…〉 of that 〈◊〉 E. G the gift of Diting and 〈…〉 â—…nicall Scripture was not inherent in the mind of the 〈…〉 way of 〈◊〉 permanent â—abite whereof they might make◠〈◊〉 â—…eir own will in ordinary But was present to them by 〈◊〉 â—…ansient motion or â—…scation of 〈◊〉 Spirit Now albeit it be true that the Apostles â—…meâ—mes de fâ—cto had such an extraordinary and Propheticall inspiration whereby they discovered secrets of mens spirits as 〈◊〉 had in the mater of Ananias and Saphira Acts Yet what warrand have wâ— to beleeve that they were to 〈…〉 an extraordinary gift of discerning the spirituall estaâ—… 〈…〉 â—…narily and when they were to go about the receâ—… 〈…〉 into the fellowship of the â—…ble Church We know 〈…〉 had a promise of infallible illumination and inspiration of the Spirit foâ— leading them into all truth â—n delivering unto the â—…urch the maters of faith and juris divinâ— by word or writâ— But that they had a promise of such extraordinary illuminatâ—… 〈…〉 â—…tation of the Spirit for discerning such maters of fact 〈…〉 conversion and â—aith of 〈◊〉 to be assâ—ent to them in passing judgement when they 〈◊〉 have occasion we no where 〈◊〉 in the Word of God 3. 〈◊〉 that discerning and judgemâ—… 〈◊〉 by suâ—…â—n extraordinary gift as this it had been certaâ—… 〈◊〉 â—…fallibleâ— But we finde many to have been admitted by the Apostles who â—…ward positively discovered themselves to be but gracelesse mâ—… section 6 2. But if it shall be said that their â—…dgement in this matâ—… 〈◊〉 the act of the ordinâ—… gift of discerning 〈…〉 â—s this proceedeth discursively 〈◊〉 the outward 〈…〉 to conclude of the inward state and conâ—…ution of 〈…〉 â—…ose and fountain then I say the â—…wâ—rd 〈…〉 they proceeded as the medinâ—… or Arguâ—… to câ—nclude the persons whom they admitted to be truely converted and as Mr. Lockier hath it such as God the searcher of hearts did 〈…〉 sealed by the Spirit for his so far as men truely converted and very spirituall can discern Was either their present profession of the faith and subjectioÌ„ to Ordinances simply considered by it self as such or that profession takeâ—â—…ther with some other outward eminent effect accompanying or as connotating some circumstance of profession in that 〈◊〉 rendering it signifâ—… of more as to true inward grace in the heart then 〈…〉 materially is ordinarily and in other times This enuâ—…â—nceive is sufficiently full supposing 〈◊〉 now wâ—… that â—…ted them upon their first professing without delay of time 〈◊〉 â—…her tryall and discoveries section 7 Now to resume these if the 〈…〉 said we might be soon at a point and agreement upon the mater in this Question toâ—…hing the qualification of Church-members necessary in foro Ecclesiastico For this is the very thing upon the mater that we assert and stand for viz. that serious profession of faith and subjection to the Ordinances of God is sufficient And that having this further tryall and 〈…〉 of the soundnesse of the work in the heart is not 〈…〉 foro Ecclesiastico for the â—…mission of persons into the â—…ship of the Visible Church If it shall be said that it was not that profession alone by it self but together with some other outward â—…ble effect accompanying it such as was that mournfull humâ—… expression of these Acts 2. 3. 7. Men and Brethren what 〈…〉 which was sufficient to supply the place of a continued 〈…〉 of their conversation for 〈◊〉 and â—…ing into their experimentall work 〈◊〉 their heart 'T is true that in some at their 〈◊〉 imbracing the Christian faith and Religion we finde some 〈…〉 of that kind accompanying it reported in the â—…ory But 〈◊〉 will say that it was so with all and every one of the many thousands whom the Apostles received and baptized when as the sacred Story in speaking of these who imbraced the Christian Faith and were baptized seldome mentioâ—… or insinuateth any such thing If the 3. be said that it was thâ—â—…fession considered not 〈…〉 such but as connotating soâ—… 〈…〉 of the 〈◊〉 viz. the dangâ—… of persecution that profeâ—… 〈◊〉 Christian 〈◊〉 brought men under then which is the thing Mr. Lockier layeth the great weight on as we did see before pag. 24 25. and that Profession of Christian Religion so cirâ—…stantiate was more pregnant to signifie a great deal more touching inward grace then the same profession for mater doth now or ordinarily out of that case I repone 't is true perseverance and constant holding out in the profession of Religion under the crosse and actuall pressure of persâ—…tion is a good evidence to ground a positive charitable judgement of an honest heart and principle of grace within 〈◊〉 and undertaking the profession when it may probably 〈…〉 is noâ— nothing to this purpose But I desire it ma◠〈◊〉 â—…mbred â—ere that aâ— the Christian Profession then was 〈…〉 dangâ—… of persecution thâ— it was not alwayes actually â—…cuted Some time the Church had rest round about so 〈◊〉 Gospel then was accompanied with greaâ—â—nd many wonders and miracles which are mightily operative upon the minds of men to draw them to the following a Doctrine or way of Religion even without any spirituall heart-change And therefore I think that no man can in reason say that Profession of the Gospel lyable unto danger of persecution yet together accompanied with so great miracles and 〈◊〉 in as to â—ignifying and discovery of inward grace so 〈◊〉 profession the same upon the mater when there is not 〈◊〉 danger and withall neither are there such wonders and miracles accompanying it Further let it be considered that besides that the â—acred historiographer more frequently mentioneth the circumstance of miracles and wonders then that of the danâ—… of persecution in reporting mens bringing to the profeâ—… of â—…ristian faith besides this I say we never read marked in the story that that circumstance of the danger of persecution was taken into account by the Apostles for passing judgement upon the inâ—…â—…cerity of Conversion when they admitted to
profession who are not sincere in this sense yea may evidence seriousnesse when they do not as yet give any positive evidence of this And therefore I conceive he doth not upon good enough ground quarrell with Tombs pag. 129. for that Mr. Tombs requiring a profession sober serious and understanding he doth disclaime an enquirie after the sincerity of their profession if Mr. Tombs meant supernaturall sincerity as I conceive he did the distinction of morall sincerity and spirituall or supernaturall sincerity is common amongst practick Divines and rationall and there may be positive probable evidences of the former when there is not yet so much of the latter I humbly conceive there cannot be had positive probable evidences of this ordinarly without observation of a mans way after profession for a time wherein notice may be taken of his walking equally in the latitude of duties and constantly in variety of cases and conditions But the other may sooner and more easily appear and positively be judged of as we judge of a mans seriousnesse in any other action And 't is Mr. Baxters own judgement that as soon as a man maketh profession of the faith without delay or tryall for discovery of his heart-Conversion he is to be admitted into the Visible Church To conclude Mr. Baxter and I are at agreement upon the mater concerning the qualification that is sufficient for admitting persons into the Visible Church viz. sober serious profession without delay to enquire for more and so we are agreed in the maine about the mater of the Visible Church We differ in this that he thinks persons are not to be admitted but under the consideration of persons judged at least probably Converted and Regenerated My mind is that they are to be admitted under the name of serious sober outward professours abstracting from Conversion or non-conversion Which upon the mater and as to the main businesse of the mater of the Visible Church will only make some differences between us in some Arguments to prove the maine conclusion Some Arguments that I use will not sute his way But that is not much to thâ—… point Now I come to a fourth Argument section 24 If the Ministry and Ministeriall dispensation of the Ordinances especially the Preaching of the Gospel in the Church be instituted and appointed by Jesus Christ to be a means not only for advancing and perfecting the work of saving grace where it is already begun But also for converting and bringing to Christ and into the estate of grace such as are not yet savingly Converted nor regenerat nor in Christ then it is not a qualification necessarily requisite in persons in foro Ecclesiastico i. e. in the outward Court of the Church for admitting them into the externall communion and Society of the Visible Church that they be before truely Regenerat Converted sealed of God by his Spirit for his or give such manifest evidences of this as that they may and ought to be judged by the Church truely Regenerat and Converted But the former part or antecedent is true Therefore also the consequent section 25 The connexion of the proposition I conceive is clear to any discerning man For ex suppositione consequentis sequitur oppositum antecedentis i. e. if all that are in the Visible Church be supposed to be already and antecedently to their reception into the Visible Church truly Converted and Regenerated What is the Minister as a Minister or the Ministeriall dispensation of the Gospel adoe with Converting of souls All with whom he has to doe as a Minister are supposed to be Converted to his hand and so in his Ministry he has only to do with their advancing in grace This is the more constringent towards our Brethren of the Independent way that they make the Ministry relative to a constitute Visible Church only and that a Minister cannot act as a Minister but in relation to a particular Visible Church and these that are within it And therefore if a Minister by Preaching the Gospel should be an instrument of the Conversion and Regeneration of an infidell yet that is but by accident and that is not done by him as a Minister If any shall say that many of these who are received into the Visible Church albeit they be supposed and judged to be true Converts and Regenerat ones yet they may really be unconverted and unregenerated and so may being in the Church and under the Ministry be converted by the Ministeriall Preaching of the Gospel That is nothing to the purpose 'T is but by accident that this cometh to passe and were it known that a man were unregenerat and unconverted he were not to be received under the Ministry Yea were he before a member he should be by Mr. Lockiers Tenet un-Churched again untill he were a true Convert And that which cometh to passe by the Ministry of the Word but by accident cannot be said to be an end for which it is institute and set up in the Church Yea further I say if the Visible Church consist of all and only such as are supposed and judged so far as men can discern to be antecedently to their admission into the Church truely Converted and Regenerat It followeth necessarly that the ordinary Minister of the Gospell has nothing adoe to Preach points of Doctrine tending to preparatory humiliation awaking of naturall consciences and Converting souls to Christ but all his Preaching ought to be upon points that concerne comforting directing strengthning confirming souls already Converted he shall have nothing adoe to intreat souls to be reconciled to God but he is only to help them to injoy the sweetnesse and comfort of Reconciliation they are already stated in Farewell all Preaching of mens miserable estate by nature of the terrours of the Law except only it be to let souls know the better what they are delivered from section 26 For the assumption of the Argument viz. that the Ministry and Ministeriall dispensation and Preaching of the Gospel is instituted to be an ordinary means of Converting souls as well as of advancing grace in them that are Converted may be proven by innumerable Scriptures I shall point at some 1. Prov. 9. 3 4. Wisedom hath sent forth her maidens she cryeth upon the high places of the Citie who so is simple let him turn in hither as for him that wanteth understanding she sayeth to him come eat of my bread and drink of the wine which I have mingled By these maidens of wisedom are meant as Interpreters agree the Ministers of the Word sent forth by Jesus Christ Now what is the end and erand for which they are sent To call and invite such as are simple and have no understanding i. e. as Cartwright well expoundeth such as yet are void of Religion and wisdome i. e. of true saving grace tho not malicious opposers of the truth and the professours thereof that is in effect such as we described in stating the Controversie serious sober outward
professours but yet unregenerat to invite and so to be means of bringing in such to communion with Christ and participation of his saving grace set forth under the Parable of a Feast Hence then 't is evident that the Ministry and Ministeriall dispensation of the Gospel is ordained and instituted in the Church to be an ordinaâ—y means of Conversion 2. 2 Cor. 5. 18 19 20. Hence we reason thus The Ministry of the Gospel iâ— a Ministry of Reconciliation i. e. for bringing men from their estate of enimity to peace with God and it is the Office of Ministers as ambassadours in Christs stead to treat with souls and bring them in to Reconciliation with God Therefore they are appointed to be the ordinary means of Conversion 3. 2 Tim. 2. 24 25. The servant of the Lord must not strive but be gentle to all men apt to teach patient In meeknesse instructing those that oppose themselves if God peradventure will give them Repentance Then 't is evident Ministers are instituted to be means of Converting souls and they must be qualified in relation to this as the work of their Ministry It is well marked by Estius tho a Papist yet in most things a judicious solid Interpreter docet hic locus Deum ad convertendum peccatores uti velle operâ hominum qui externum adhibeant Ministerium correptionis Doctrinae 4. Rom. 10. 14 17. 'T is so clear from this place that the Ministers of the Gospel by their Ministeriall Preaching thereof are the ordinary means appointed by God for Conversion and begetting faith that it cannot be avoyded but by denying absurdly with Arminians Socinians and others everters of the Ministry that by a sent Preacher is not understood any other but any gifted man though not called and set apart to the Office of the Ministry We conclude then that seeing the Ministry of the Gospel is ordained of God to be an ordinary mean of converting the elect and bringing them to Christ it cannot be a condition necessarily requisite in the members of the Visible Church antecedently to their admission into the society thereof that they be already converted or supposed and judged to be such so far as men can discern And that which followeth upon the contrary That privat Christians and not the Ministry of sent Preachers are the ordinary means and instruments of converting souls is a meer dream having no warrand in the Word of God * Hooker Sur. p. 1. c. 7. pag. 84 85. I know Mr. Hooker stormes at my Reverend Collegue for charging this absurdity upon them And he confesseth that is a dream and hath no warrand in the Word and wonders how such an absurdity is so continually in the eare and minde of Mr. Rutherfurd and sayeth he knoweth not whence it cometh But verily the good man was angry at Mr. Rutherfurd without cause For it cometh as naturally from his principles as any conclusion can come from its premisses For if a Visible Church cannot be constituted of any but such as are supposed to be before converted and an Visible Church is prior to an ordinary Minister neither can there be a Minister but in a constitute Church as themselves maintain I pray what must be the ordinary means for there are not alwayes Apostles extraordinarily sent of God of converting souls but privat Christians What the good man sayeth pag. 84. materialls of new gathered Churches with us are such as have been converted by Ministers in their severall Congregations With reverence of his memorie be it spoken is childish and nothing to the purpose for first the Question is not how or by what means de facto this or that man is converted but what followeth upon his Tenet And according to the genius of this it followeth clearly that all are supposed to be converted we speak of Conversion ordinarily before ever they come under a Ministry and so by privat Christians And these some of whom you gather your Congregations having them from under other Ministers in their severall Congregations if these Congregations be rightly constitute according to your principles were converted ere ever they came under such Ministers section 27 Argument 5. If the mater of the Visible Church were only reall Saints and the complexion of the Visible Church true holines and saving grace as Mr. Lockier roundly expresseth in his Tenet pag. 29. and that by expresse opposition to seemingly good pag. 25. or such as are positively to be judged such by evidence so far as men very spirituall can discern as other where he expresseth it then it doth follow that a man being in the Visible Church for non-regeneration simply or non-appearance or defect of positive evidence to ground a positive judgement of his Regeneneration ought to be Excommunicat and casten out of the Visible Church but the consequent is false Ergo the antecedent also The connexion of the proposition Mr. Lockier cannot deny for in effect it is his own pag. 28. where he sayeth Excommunication is an Ordinance to cleanse the House of God and keep it pure and according to what it ought to be so far as men can discern according to his Tenet consisting of only reall Saints and not one other And sayeth expresly that if men creep in where they should not be i. e. if men not Regenerat creep into the Visible Church they are to be cast out 'T is true pag. 29. in the end of the paragraph he mincheth the mater and sayeth only not one known to be otherwise can abide within But he should have said by the consequence of his Tenet not one not known positively to be such c. As to the Assumption that it is false that for non-regeneration simply or defect of positive evidences of Regeneration persons are to be cast out of the Visible Church 1. Because there is neither precept nor practice in the Word of God for casting out any upon this account Let Mr. Lockier produce us any thing from Scripture of this kind The Scripture enjoyneth Excommunication for obstinacie in known publick scandalous sins in conversation or heresie in Doctrine or at most for atrocious crimes whether the persons be judged Converts and Regenerats or not but no mention of any other cause of Excommunication And in maters de jure in Religion a negative Argument from Scripture is sure 't is not commanded 't is not written in Scripture Ergo it ought not to be done I do professe this consequent following upon this opinion is one of the considerations amongst others that of a long time has swayed me to think that 't is a way which is not of God But on the contrary tho I esteem reverently of many of the followers of it and has no harsh thoughts of their intentions therein that 't is a subtile device of Satan transforming himself into an Angel of light set on foot by him as to advance Atheism in the World so in speciall to overturn the Protestant Religion and Churches For
if none shall be permitted to be members of the Visible Churches but such as are reall Saints at least so far as men very spirituall can discern and judge upon such evidences as these of this way holdeth forth These being in all parts the far fewest number even very few in comparison all the rest of whom yet many may have some seeds of true saving grace in them albeit it be not so perceptible to others tho they were not outwardly contumacious against the Ordinances must be un-Churched casten out to be no more under any Pastorall care for watching over their souls to live as they like without any spirituall means to restrain or reclaim them to be a ready prey to Satan and his instruments to be turned staâ—k Atheists or seduced unto any errour or heresie whatsoever What a fair field for hunting and catching of souls would Romish Emissaries have were this way of Mr. Lockiers put in practice in all the Reformed Churches I verily think the keeping of it on foot and driving it on in this Iland is not without influence from that Antichristian Synagogue upon this very designe to overturn the Protestant Churches section 28 Argument 6. That Doctrine which tends unavoidably to the holding out from the fellowship of the visible Church and so from all the ordinary means of grace and salvation instituted by Christ not only many who may be the elect of God and whom we cannot but probably judge to be elect but also many who may have some measure of true Regenerating grace in them and yet leaves a door open to any Reprobat hypocrite whom it pretends ought not to be there to come in if they can but dissemble well and carry it fair outwardly that Doctrine I say it seemeth cannot be from God But that Doctrine concerning the necessary qualification of Church-members asserted and maintained by Mr. Lockier is such therefore c. The proposition I conceive will not be denyed by any who will consider these things 1. That the means of grace and salvation the Ordinances of God are institute and set up in the Church primarly and per se for the elects sake that they may obtain salvation Hence is that of the Apostle 2 Tim. 2 10. Therefore I endure all things for the Elects sake that they may also obtain salvation which is in Christ Jesus with eternall glory Notable are the words of that Judicious Popish Commentator Estius upon the words ideo Graecè propter hoc i. e. ut Euangelium disseminetur ut Verbum Dci currat clarificetur acutelie pondering the connexion of this verse with the end of the preceeding but the Word of God is not bound omnia dura suffero nullum laborem refugio idque propter electos Quamvis enim reprobi sint electis permixti eadem officia per Ecclesiae Ministros impenÌ„dantur reprobis ut Doctrina oratio exhortatio correptio Sacramentorum Administratio Non tamen propter reprobos sed propter electos fiunt And a little after Ministros utique oportet cum Paulo in universo suo Ministerio and so in receiving into the Visible Church hoc ipsum intendere 2. That as it is Christ the great and chief Pastor his own way not to quench the smoking flax so it is his will that his servants and Ministers should not doit but that they should receive these that are infirm and weak Now it being so can any man think that that way can be of Christ whereby the entrance into the Visible Church and so to the benefit of the publick Ordinances which are the ordinary means of obtaining salvation is made so strait that many elect and such as we cannot but probably judge to be such may he held forth from the benefit of all these shut out of the ordinary way of salvation Yea and even many who may have beginnings of the true grace of Regeneration If this were not a way to quench smoaking flaxes I know not what will be section 29 As for the truth of the assumption I make it clear thus 1. As to the former part many of these who professe outwardly the faith willingnesse to joyn in fellowship with the Visible Church and to subject themselves to Ordinances may be of the elect of God This cannot be denyed yea nor can we but account them who comes this far on tho we cannot yet positively say we account them actually Regenerat men probably to be elect Yet by Mr. Lockiers Doctrine tho persons professe the faith be desirous of the fellowship of the Church declare willingnesse to subject themselves to the Ordinances Yet unlesse they be truely Converted and Regenerat sealed of God by his Spirit for his so far as men very spirituall can discern they are not to be admitted into the Visible Church and are held forth from the benefit of all the publick Ordinances the ordinary means of salvation 2. As to the other part 't is also clear thus because there may be many smoaking flaxes who have some measure of true grace in them who yet not only are weak in knowledge unable to give an account of all the fundamentalls of Religion and such points as are necessary to lead a life without scandall which yet are required as the ground of that judgement our adversaries will have to passe upon persons to be admitted members of the Visible Church but also under many sensible sinfull infirmities which may render them suspected to others to be no reall Saints may puzle others to passe judgement on them at least may put them to a suspence from passing a positive judgement upon them as true saints sealed of God for his by his Spirit And all such by Mr. Lockiers Doctrine must be held forth from the Visible Church and so from the benefit of all publick Ordinances the ordinary means of Salvation These two considerations I professe have been to me further motives to make me think the way held forth by this Doctrine concerning the qualification in foro Ecclesiae of Church members not to be of Christ it being so obstructive to the proper end and design of the setting up of the Ordinances and means of grace in the Church and contrary to Christs own way of dealing with souls and yet no cast-away or unregenerat man shall be excluded if he but be studied in tractates of theologie and can carie it fair before men as indeed hypocrisie may stand with great externall formalities of Religion in word and conversation section 30 There are two things I find may haply by said by the Brethren of this way in answer to this Argument 1. That such persons may be hearers of the Word tho they be not admitted members of the Visible Church we admit say they even infidels to the hearing of the Word To this I think Reverend Mr. Rutherfurd has said truely that to be admitted as ordinary hearers of the Word and Church prayers is a degree of admission to Church-membership and they who
the duty of his servants to cast out all such in the Visible Church as they did see not to be qualified not gracious converts which is flatly contrary to that which is supposed in the antecedent Now I assume that the antecedent is clearly held forth to us in these places 1. 'T is clear that in these places he holdeth forth the Visible Church in its outward constiâ—ution as to the mater thereof to be a mixed society of good and bad truely gracious and such as are void of true grace and not only this but 2. That not only he permits it to be so untill the last day But also 't is his will and he commands his servants to permit such to abide in the Church as even to their discerning are bad leaving the separation of them to himself at the last The servant said unto him wilt thou then that we go and gather them up Yes would Mr. Lockier say leave not one of them No not one of them in a Visible Church they are where they ought not to be they want the complexion of the Visible Church c. But sayeth the Lord himself Nay but let both grow together untill the Harvest section 33 Object If it shall be objected against this exposition and application of this place that hereby it should follow that any prophane ones ought to be permitted to be members of the Visible Church which in consequence is contrary to Christs institution of Ecclesiastick Discipline enjoyning incorrigible offenders to be casten out and Excommunicat and that therefore by these tares must be understood latent hypocrites which may be such in appearance as may charitably be judged by men true beleevers Answ It cannot be that such latent hypocrites as these only are understood Why They are such tares as are seen and known by the servants they must therefore be such as falls into sins and whose badnesse is obvious to the senses of others yet there is no contradiction between this of Mat. 13. 29. so understood and that of Mat. 18. vers 17. We may say as Augustine on the same places against Donatists Domino in Euangelio dicenti in illo obtemperare debemus ubi ait si neque Ecclesiam audierit sit tibi tanquam Ethnicus Publicanus in illo ubi prohibuit colligi Zizania ne simul eradicetur triticum potest enim utrumque custodiri The reason is because they may well be conceived to speak not adidem in respect to these same sort of persons The command of Excommunication is against such notorious offenders as to their offences adde contumacie against the Discipline of the Church or at least if it be further to be extended whose offence is atrocious these that offends these wayes whether they be tares gracelesse men or indued with true saving grace But there may be sinfull livers in the Visible Church seen to be such by the servants who falls not under either of these two sorts section 34 The Doctrinall notes which the Reverend Mr. Dickson hath upon that Parable Mat. 13. 24. c. are worthy the reading and consideration to this purpose we are on and they are genuine and naturally flowing from the place The Book is common so that I need not transcribe all I shall but bring two or three of them for such as may be has not the Book at hand 1. The externall Visible Church is worthy to be called the Kingdome of Heaven even in respect of the externall constitution of it in the world notwithstanding the wicked hypocrites in it because therein Christ rules as King and hath his Subjects all professing him to be King of Saints 4. It is mater of grief and offence to see in the Church of Christ so many unprofitable weeds 5. The rash zeal of servants before they consult their Lord and Master is ready with the hazard of the Church and true members thereof to have such a constitution of the Visible Church as they should suffer none to be a member who are not inwardly Regenerat But have all others of whose inward Regeneration they are not assured plucked from among Professours 6. The Lord although he hath given order to censure scandalous offenders yet he discharges his servants to presse towards such a separation as to have all weeds and wicked in heart to be cast out Least while they gather out the gracelesse tares they should root out also the gracious wheat with them For it is not possible for any man to discern the renewed from the unrenewed so clearly but he may be mistaken 8. The mixture in the Visible Church Christ the Lord is minded to permit and commands to be permitted till the day of Judgement and then but not till then shall a full separation of the godly and the wicked of the Elect and Reprobat be made In the time of Harvest I will say gather the Wheat c. See also his note on the ver 47. This Parable teacheth us that the Visible Church in the way of gathering members and in the manner of constitution thereof it is like a draw-net taking in all who professe subjection to Christ and his Ordinances good and bad true and false Professours for it gathereth of every kinde to wit whosoever professe faith in and promise subjection to Christ section 35 Argument 8. The Doctrine which excludes the Infants of Christians from being members of the Visible Church cannot be from Christ nor have any truth in it But Mr. Lockiers Doctrine concerning the mater of the Visible Church excludes the Infants of Christians from being members of the Visible Church go c. For the proof of the proposition I refer Mr. Lockier to Mr. Baxters Dispute against Tombs If he deny that Infants of Christians are members of the Visible Church let him take some pains to answer these many solid and acute Arguments brought by that Learned man to prove that they are The assumption is most clear For Mr. Lockiers Doctrine is that none others no not one other are fit mater of a Visible Church but such as are truly converted so far as men truely converted and very spirituall are able to discern and judge This is a thing that cannot be spoken or understood of â—nfants And it is remarkable that Mr. Lockier nor here when he propoundeth his Doctrine concerning the mater of the Visible Church nor else where in prosecuting it in this Lecture does so much as once with these whom he allowes to be mater of the Visible Church take in their Infants as some others of his mind are wont sometimes to do And therefore that which Mr. Caudrie sayeth considering Mr. Hookers conclusion concerning the mater of the visible Church that had he not added a little after comprehending the Infants of confâ—derat believers under their Parents Covenant he might have been suspected c. Mr. Lockier having altogether left this out I may say it of him positively he is justly to be suspected of concurring with
these Mat. 3. be called many yet their might been Pharisees many more ten to one beside of whom that Luke 7. 30. might be said Now considering that the Publicans and other such common people tho all of them were not baptized of Iohn yet generally they shew themselves more obedient and respective to the Ordinances Ministred by Iohn as also they did unto Christ himself then the Pharisees did albeit some of them also might been disobedient to him and not baptized by him it may be clearly enough seen that the Pharisees were much behind them in this and that Christ might justly chide the Pharisees as worse then the Publicans for the cause mentioned speaking of them indefinitely tho all and every one of them had not been in the blame This is not unusuall in comparing two sorts orders or conditions of persons to blame the one as worse then the other in such a particular respect in an indefinite speech when the one is more generally blame-worthy that way then the other tho may be some of the party blamed are free of the fault and some of the party commended may be deep enough in that fault This much for clearing Iohn Baptists procedure in admitting persons to baptism viz. that he did baptize persons coming to him upon their first profession withour delay or waiting for discoveries of true heart Conversion and Saintship in them section 12 Having ended this Argument from Iohns order of baptizing they tell us that many moe and more pressing grounds from the Word might be alledged to make forth this point But we are loath say they to be tedious only sure wee are holinesse becomes the House of our God It is certain our Churches are not constitute according to this rule in the full extent of it Yea alas few of our most precious men will acknowledge it to be the rule Answ 1. Albeit the Authors conceiving to their knowledge many moe grounds to be in the Word of God for making forth their point and having set down here but some few of them omitting the rest might without incurring the hazard of animadversion alledged that they passed these others being loath to be tedious because to wit they were writing an Epistle not a Tractat Yet their purpose being in this Epistle to give an account of their thoughts as they say in the beginning in this mater to some Godly men I humbly conceive that when as they say that there might be alledged more pressing grounds which I doubt not but they speak as even to their own knowledge for their point then they have alledged but they are loath to be tedious by setting them down This censure might justly be put upon it that either it is an open writing themselves with their own pen knowingly foolish wrongers of their own cause When as purposing to pick out some few grounds of many for giving an account of their belief to men whom they would give some satisfaction to and draw to their judgement and side they leave out the grounds that are most pressing for making out their point But verily I think some of them at least not so simple as to have committed wittingly and willingly such an errour Or it is give me leave to say it a meer windy word to say the least inconsideratly uttered And how sinfull a thing it is so to speak especially in maters of this kind they are not ignorant 2. But is that word Psal 93. ult Holinesse becometh thine House for ever hinted at to close up the mater one of these more pressing grounds for making forth their point O! but first this is an Old Testament Scripture spoken in relation to the then Churches of the Old Testament whatever the place importeth as well as to the Gospel Churches Now why then did you before as seems with your Master restrict your Doctrine concerning the qualification of Church-members to the Gospel Churches Or if you will now disown that restriction is it your minde that this Holinesse you plead for was also the rule of admitting Members to the Visible Church under the Old Testament Then sure Moses was in a great fault who walked not by this rule in his practise about Church Members as no man can deny Far be it from you to say it Brethren when the Lord hath given him a Testimony that he was faithfull in all his house 2. We shall not here mention the diverse interpretations of these Words of the Psalm given by severall interpreters see Calv. Pareus in locum the most genuine interpretation I conceive to be Either to take them as our English translation renders them Holinesse becometh thine House and so as holding forth the duty of these who are the Lords House Or thus rendring them to thy house beautifull holinesse viz. belongeth as their peculiar priviledge bestowed on them by thee but whither of these wayes they be taken they make nothing to the Authors point Not taking them in the latter interpretation as is evident the Authors I beleve will not say that God by the efficacy of his Grace works Holinesse in all and every Member of the Visible Church Nor yet taking them in the former According to which the simple meaning of them is no other but that which is expressed in the latest edition of the English Annot. on the place a holy life and conversation becometh them that professe themselves to be servants to so great and glorious a Majesty and who of us will deny this this importeth what is the duty of all that professe themselves to be in so neer a relation to God as his House which is to be Holy in the Truth of the thing or object and not only so to cary it before men as to be esteemed by them such in charity which men may doe without the reality or Trueth of the thing And this we grant that men professing themselves the people of God ought in duty as they would answer their profession to be truely Holy But what is this to the point of the qualification necessarily requisite in persons in foro Ecclesiastico that they may be admitted to the externall fellowship of the Church Wherefore 3. we confesse our Churches were not constitute according to this rule I mean of the Holinesse spoken of in that passage of the Psalm Nor indeed could they nor can ever any Churches in this world be so constituted because it is true Holinesse in the reality and truth of the thing that is spoken of which falls not under the cognition of the Ecclesiastick court to be a rule of admitting persons unto the constitution of the Visible Church 4. I know not well whom they mean by these few at least precious men whom they insinuate to acknowledge their rule Except they mean themselves who have sinfully separated themselves from the Church of Christ But I may say they have no cause to weep and say alas for the precious men that will not acknowledge their new rule of
Discipline although I know men Learned and much excercised in the study of the Questions concerning Ecclesiastick Government are of the judgement that there is not such an Eldership or Presbyterie And I confesse 't is right hard to finde in Scripture either precept or example for it But I shall going along with Mr. Lockier in the acknowledgment thereof note but some few things upon the attribute of his Assertion There be three things therein contained 1. the acting spoken of viz. exercing of power 2. the object of that acting most weighty things 3. The limitation of that acting about this object as competent to the Eldership section 5 For the first Mr. Lockier speaketh so here as he would seem to grant to the Eldership some power and exercing of it about these weighty maters providing it be with consent and approbation of the Church i. e. the society of Professours they are in But verily by his way the Eldership as contradistinguished from other professours and as the Eldership has no power nor can exert any power at all I mean power of authority in these maters All their part is meerly to preside and moderate the meeting of the Church and as a Moderator or Chair-man to propone and state a Question Ask and gather the votes and declare the sentence concluded by the votes of the collective body of the Church conveen and dismisse the meeting Or at most as a Committee of a Judicatory to prepare maters for publick cognition and sentence All which is no Authoritative power I think therefore that Mr. Lockier would have dealt more candidly to have plainly said the Eldership can exert no power at all in these maters This belongs to the collective body of the Church and their part is only to preside and moderat the meeting in exerting its power But such plain language which yet speaks the truth of his way is too plainly dissonant to the language of Scripture which speaketh of Church Officers as Governours of and to be over the people and having the rule over them and many such other things attributeth unto them which importeth another kind of thing then meer presiding moderating or being the mouth of a meeting or a preparatory Committee section 6 For the second why does Mr. Lockier here restrict his assertion to these maters of greater weight Does he grant that yet they may exert power in maters of lesse weight without the consent and approbation of the Church Nay he cannot For 1. most of his Arguments following if they prove ought to his purpose they prove the Eldership cannot exert power in any maters of Ecclesiastick Government without the consent of the Church whether of greater or smaller weight Yea 2. in his last Argument to prove they cannot exert power in these greater maters he assumeth that they may not do it in smaller maters For saith he Sect. 11. Pag. 81. if in lesse things the Eldership may not act alone surely not in greater What then needed this restriction of the object in the Assertion section 7 But now what are these maters most weighty He tell us these things which are most essentiall to the state of the Visible Church And then reckons up particularly these three admission of Members ordination of Officers and Excommunication of either To passe that expression of most essentiall importing degrees in essentiality which Philosophy will not admit as telling us that essentia rei non recipit magis minus I do humbly conceive that the fixt Preaching of the Word of God and right administration of Sacraments are as essentiall to use his words to the state of the Visible Church as any of these particulars mentioned Nay they are much more essentiall there may be a true Visible Church where these are tho Excommunication be wanting and that admission of members Mr. Lockier speaks of unknown to the Primitive Apostolick times It has been the constant Doctrine of Reformed Divines that the sound Preaching of the Word and right Administration of Sacraments are necessary to the being of a Church and exercise of Discipline only to the well-being Some Churches have no Excommunication which though we approve not in this yet because they have the true Doctrine of the Gospel taught and professed in them and the Sacraments therewith administrat right for their substance God forbid we should account destitute of the most essentialls to speak so with him of a true Church Now if the Preaching of the Word be a thing most essentiall to the state of a Church as certainly it is must the Ministers of Christ not Preach any Doctrine as the Doctrine of Christ without the consent of the Church i. e. of the professours to whom they Preach Must it be first propounded to them to have their vote and sentence passe upon it and upon that Preached I conceive Mr. Lockier will not own such theologie 2. That admission of members which â—e meaneth here is so far from being one of these things most essentiall to the state of a Visible Church that as he and others of his mind conceive it 't is but a meer new device unknown in the preceeding ages of the Church and without ground in the Word of God He means admission into the fellowship of this or that particular Church or Congregation by a Church Covenant as they call it which he conceives to be that which formally gives Visible-Church-Membership and that it must be upon such qualification as he has been disputing for in his Lecture But as there is no warrand in the Word of God for such qualification as necessary to Visible-Church-Membership as has been cleared in our former part so it is a plain mistake that admission unto the fellowship of this or that particular Church is that which formally makes one a Visible Church Member And that it is founded upon another mistake which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church way of the Independent Brethren viz. that there is no Visible Church Catholick or Universall but that a particular Congregation is the only Church The truth is profession of the true Faith and of subjection to Ordinances with the seal of baptisme compleatly makes a man a Member of the Visible Church else such were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and so but of the world of heathens and strangers which is absurd and admission in this or that particular Congregation gives him only the opportunity of exercise of his Church-membership and the priviledges thereof whereunto he had right before hic nunc all which has been so cleary evinced by judicious and learned Mr. Hudson in his Vindication of the Essence and Vnity c. that any man that will not wilfully shut his eyes against the light may be fully convinced thereof So then as for admission of Persons into this or that particular Congregation it is not a mater of so high essentiality to the state of the Visible Church And for that wherein solemn admission into the state
subjoyned to his vindiciae vindiciarum I shall here note some few of them to this purpose for the Reader who may be has not the book at hand 1. The keyes were given to Peter as an Apostle as an Elder and as a Believer So the sense is most sit the Keyes pag. 4. The power of the keys is given to Peter not as an Apostle nor as an Elder but as a professed believer The way Peter received not the Keys meerly as a Beleever but as a Beleever publickly professing his faith The way cleared P. 2. fol. 39 9. It appears that Christ gave the Keys to the fraternitie with the Presbytery ibid. and the way cleared Part. 2. pag. 22. A particular Church of Saints professing the faith i. members without Offificers is the first subject of all the Church Offices with all their spirituall gifts and power The keys pag. 31. 9. As the keys of the Kingdom of heaven be diverse so are the subjects to whom they are coÌ„mitted diverse The Keyes pag. 11. So Lockier here but that he addeth not professed The Apostles were the first subject of Apostolicall power ibid. 32. A Synod is the first subject of that power whereby error is convinced and condemned ibid. pag. 47. Not believers as believers but believers Convenanting and fitly capable according to Christs appointment Hook Surv. P. 1. p. 203. 9. The power of the Keyes belongs first to a Congregation of Covenanting beleevers Hook Surv. Part. 1. pag. 219. The power of the Keyes is in the Church of beleevers as the first subject ibid p. 195. That conceit is wide to make one first subject of this power and yet others to share in this power not by means of that for this is to speak daggers and contradictions ibid. section 3 Now see the Authors Argument upon the confession of his faith had he this trust bequeathed to him Mat. 16. 16. Therefore to the Church of Believers and believing with such a faith as flesh and blood cannot reveal was the Keyes of power primarily given and to the Elders in the second place as exerted out of this first estate and as Officers and Servants of it Answ And first note somewhat upon the consequent section 4 1. The consequent as here inferred is much different from that which is propounded in the beginning of the paragraph there it was propounded thus the power of the Keyes was not first given to Peter as c. but as a beleever here it is the Keyes of power the former expression supposing there were such a distinction of Keyes as Keyes of power and another sort of Keyes different from these being indefinite may import both but the latter importeth a specification of a definite sort of Keyâ—s What means this variation That the Reader may understand this mystery the better 't is to be observed that when as hitherto in the Church of God by the Keyes of the Kingdom of Heaven being understood the Ordinances of Jesus Christ which he hath appointed to be administrate in his Church or the power of administring these Ordinances under himself these Keyes have been distributed unto the Key of Knowledge or Doctrine which is the preaching of the Gospel taking in therewith the Sacraments as the Appendicles and seals of the Gospel and the Key of Jurisdiction or Discipline which consists in Censures and absolution from Censures Independents of late have forged new sorts of the Keyes whereby they have confounded themselves and wound confound the whole Church of Christ in the mater of its Government They tell us there is 1. a Key of Knowledge or Faith the first subject whereof is every Believer whether joined to a particular Congregation or not 2. A Key of interest power or liberty which is in all the Brethren of a particular Congregation And 3. a Key of Rule and Authority which they say is in the Elders of a particular Church or Congregation The meaning and refutation of these new forged Keyes see in Jus Divin of Church Govern part 2. c. 10. pag. 108 109. c. and Mr. Caudreys Vindiciae clav c. 2. per tot Now when Mr. Lockier in the consequent of his Argument speaks of the Keyes of power it would seem he must understand that second kinde of Keyes For I know no other going under that name amongst Independents Yet may be by a new conception of his own he means that all power of government distinguished from the Preaching of the Word and Administration of Sacraments exercised in ordination of Ministers and dispensation of censures Again see another great variation At first he propounds that the Keyes were given to Peter first as a beleever This may import and as spoken there by the Author without any explication cannot be otherwise understood but that it doth import that they were given to him as a single beleever but now in the consequent inferred in the pretended proof he sayeth thus they were given first to the Church of beleevers this is a society of persons collectively and unitedly taken and not persons singly 2. Where shall we ever read the Elders or Ministers called the Officers and Servants of the Church that is as Mr. Lockier meaneth by way of relation to the Church as a Superiour or Mistresse deputing and imploying them to officiat and act in her place We find indeed they are called the servants of the Church of beleevers by way of relation of a means to an end for their good 2 Cor. 4 5. 1 Cor. 3. 22. as Angels or Ministring Spirits sent forth to Minister for them who shall be heirs of salvation Heb. 1. ult But they are only Christs Officers and Servants by way of relation of Deputs to officiat and imployed to serve unto a Superior and Master deputing to officiat and imploying to serve in his place and are set over the Church by him section 5 But now consider we how this consequent is proven The Argugument as propounded by the Author is Enthymematick and must suppose another premisse beside that which is expressed which must be true as well as that expressed to make the consequence good Now I humbly desire him to give us that suppressed and supposed premisse Verily keep him to one syllogisme and it is impossible to do it observing the rules of good Logick and reason But it may be done may be by two processes Well then they must be these for ought that I can conceive if he can do it otherwise and better let him do it and we shall consider of it the first is this that which was given to Peter upon the confession of his faith was given to him as a Beleever But the Power of the Keyes were given to Peter upon the confession of his faith Ergo c. then taking this conclusion for a ground of the second it must be thus That which was given to Peter as a Beleever was given to the Church believing with such a faith as Peter believed But to Peter as a
Believer was the Keyes of Power given Ergo c. It might be noted upon the major or first proposition of this latter sylogisme that which was given to Peter as a Believer was given to the Church as believing with such a faith as he believed with That if in the attribute thereof the Church be understood collectively for the society of such Believers as united and associated and withall when it is said that what was given to Peter as a Believer was given to the Church thus taken collectively believing with such faith the meaning be that it was given only to the Church considered viz. collectively then the connexion is not necessary and so it is false because it is materially and indeed an hypothetick proposition and in an hypothetick proposition if the connexion be not necessary the proposition is false as Logicians knows for that which was given to Peter as a believer might be given to the Church as believing distributively i. e. to every one of the Church believing singly If it shall be said that that proposition may be mended thus that which was given to Peter as a Believer not singly considered But as associated with others that was given to the Church c. 1. That qualification is not once mentioned by this Author nor hinted 2. Seeing this qualification must be again taken in also in the assumption thus the Keyes of Power was given to Peter as a Believer not singly but as associate then I say suppose we should grant that in the Text now under our hand Math. 16. 16. the meaning were that the Power was given to Peter as a Believer Yet what could the Author bring from that Text to shew that it was given to him as a beleever not singly but as qualified with this consideration as associat with other beleevers There is not the least hint for this in the Text But somewhat to the contrair See Caudrey Review Of Mr. Hookers Survey cap. 11. p. 172. section 6 But the weight of all this proof brought by our Author here hangs upon the major or first proposition of the former syllogisme viz. what power was given to Peter upon the confession of his faith was given to him as a beleever i. e. considered under this formality to be a power competent to him simply as he was a beleeving person The weight of all the proof I say hangs so upon this that unlesse it stand good and be necessary all falls to the ground and indeed it is but a groundlesse supposition of no necessity and may be as easily denyed as it is supposed Why Might it not be that Christ did upon Peters making so eminent a confession of faith give unto him a power competent to him not simply as beleeving with such a faith and so not common to all beleeving with such a faith But officiall competent to him as in such a particular office amongst beleevers or constituting him formally such an Officer What evidence or necessity of reason can be brought to the contrair of this I think Mr. Lockier did wiselier to suppresse and suppose this basis of his proof then to have expressed it because the expression of it would too evidently discovered the weaknesse of his proof of his main point that the Keyes of power or power of the Keyes was first given to beleevers and not to the Officers in the Church And now I must professe I wonder much that after so many learned men have debated so much on that Text and brought so many considerable Arguments to prove that it cannot be meant in that place that the power of the Keyes was given to Peter simply as a beleever or to the Church of beleevers And given so considerable answers to all Arguments brought by others to the contrair a man of reputation as Lockier should come forth with this poor one that power was given to Peter upon confession of his faith Ergo it was given to him as a beleever or under that reduplication as if this were enough to dash all and in reason to convince all gain-sayers The Lord pity them that are caried about with such a wind of Doctrine I think it not needfull here to waste time and Paper in bringing Arguments to prove that the power of the Keyes was given to Peter not as a beleever nor to the community of beleevers but as a Minister and Officer in the Church there is aboundance said to this purpose already by learned men to whom I refer the Reader namely Jus Divin of Church-Government Part. 2. C. 10. pag. 93. seq Mr. Rutherfurd peaceable plea C. 6. pag. 63. Due right C. 1. pag. 8. c. C. 8. pag. 179. c. Caudrey vindic vindiciar Cap. 1. Sect. 1. and Review of Hookers Surv. c. 11. Baily disswasive from the errours of the time c. 9. What is brought against any of these upon the point by Hooker in his Survey I doubt not but will be sufficiently examined by another more able then 1. If Mr. Lockieâ— will be at the pains to represent any thing upon their Arguments we shall be ready with the LORDS assistance to take it to consideration section 7 To that which the Author citeth from Gerson Claves datâ— sunt Ecclesiae ut in actu primo Petro ut in actu secundo I could have wished that the Author had pointed us to the place where we might have found it and considered antecedents and consequents I confesse I have not so much leisure as to read over every mans writs to find out every passage that may be cited out of them at randome Yet for Answer this of Gerson maks nothing for the Authors purpose For 1. By the name of the Church Gerson understands the Church Universall as is clear to any that knows any thing of his and the Parisian Doctrine of his time Our Author means a particular Congregation to which the Independent way asserts the fulnesse of the power of the Keyes to have been given of such a subject recipient of the power of the Keyes Gerson never dreamed 2. Gersons mind was not for ought can be perceived in his writs that the power of the Keyes was given first to the Church as distinguished from the Rulers and Officers as the subject in whom it is formally inherent and so to be acted formally thereby But to the Church as conveened and represented in a generall Counsell in the Church Synodically conveened Potestas Ecclesiasticae jurisdictionis si sit Ecclesiae data Concilium generale representans Ecclesiam habet illam imo videtur quod Ecclesia sparsim considerata non habet illam potestatem nisi in quodam materiali seu potentiali sed Congregatio unitio quae fit in Concilio generali dat ei formam De potest Eccles Consid 4. Whence it is evident that in these words Claves datae sunt Ecclesiae ut in actu primo Petro ut in actu secundo Gerson is not to be conceived to speak of the Church
denotating the body of beleevers only as contradistinguished from all Officers and Ministers and so is not speaking of Peter as comprehending or representing all Officers and Ministers but of Peter under the imaginary notion of a Pope or Head of the Church and as standing in contradistinction both to the body of beleevers and also to all Inferiour Officers and Ministers even conveened in a Councell and so of the Church as comprehending all Inferiour Officers and a generall Councell of them And here because some are ready for the Independent Tenent concerning the first subject of Ecclesiastick jurisdiction to alledge the judgment of the Parisian Theologs at and after the time of Councells of Basil and Constance affirming the Church to be that first subject it is to be observed carefully besides that these Theologs means not a particular Church but the Universall Church That the Question which they had in hand with their adversaries the Papaline flatterers was not between beleevers as such and all Officers and Ministers as such but between the Universall Church as comprehending Inferiour Officers and that as conveened in a generall Councell on the one part and the Pope of Rome on the other Whether the precedency of Ecclesiastick power and jurisdiction was seated in the Pope or in the Universall Church so considered as we have expressed This was the state of the controversie and that for which the Parisian Doctors stood was the latter of these This is clear to all that have read any of these Doctors Writings upon that mater So that to alledge their Assertion concerning the first and supream subject of Ecclesiastick jurisdiction for the Independent Tenent in this Question which is between a particular Church of beleevers on the one part as contradistinguished from all Officers and Ministers and Officers of the Church upon the other is very impertinent section 8 His second Argument SECT 3. is thus Elders are set over the Church by the voluntary choise of the Church whereof they are such Officers who choose them to be their Ministers in the Lord and may depose them again if they prove unworthy of such a station Therefore have they no absolute power over that Church to which they are servants but in the nature of guides to direct them in the wayes of the Lord and so long as they go right to be honoured and followed but if otherwise to be admonished and if impenitent to be rejected i. e. Excommunicated as they whose sins follow after to judgment Now such judgment could not be exercised upon Elders if such an exempted power be taken to themselves without the Church but might do what they please with the Church in which they are Servants and the Church not able at least not sufficiently able to do any thing to them which is to make them Lords over Gods Heritage 1 Pet. 5. 3. Answ Here is much impertinency in the conclusion inferred and in the antecedent bare Assertions begged but not proven and never will be 1. The conclusion propounded in the Assertion was that the Elders in a particular Church are not to exert power in most weighty maters as admission of Members ordination of Officers Excommunication without the consent and approbation of the Church i. e. without the judiciall concurrence consent and joynt authoritative vote of the members Now that which is inferred as the conclusion here that they have not an absolute power over the Church an exempted power to do what they please with the Church I appeal to all rationall men to give their judgement if this and that be all one Why May it not be that the Elders or Officers set over a particular Church may exert power in putting forth such acts of Government without the joynt authoritative consent and vote of the members of that Church and yet notwithstanding not have absolute power over that Church an exempted power to do with the Church what they please Yes verily for notwithstanding that they may in their exerting of power of these acts of Government 1. Only act Ministerially and adstricted to a certain definite rule over which they have no power And 2. if they in their exerting their power deviat from that rule and act contrary to the direction thereof the members may have liberty upon discerning by the privat judgement of discretion to refuse obedientiall consent to them 3. And there may be an authoritative power over and above them to which they may be countable who may authoritatively correct and redresse their deviation and to which the people may have recourse for that â—ffect And if so then their exerting of power in the maters of Government tho without the joint judiciall and authoritative consent and vote of the members therein is not an absolute power an exempted power to do with the Church what they please And so indeed it is in our Doctrine The power it allowes to Elders and Officers to exert acts of Goverâ—…ent without joint judiciall authoritative consent of the members is a Ministeriall power adstricted to a certain and soveraign rule of Christs Laws set down in his Word It allowes to people a liberty yea asserts it to be their duety to prove in the judgement of privat discretion if the Officers in their actings of Government deviat from or crosse the rule or not And in case they do not to give their obedientiall consent therunto And that there is authoritative power above the Elders of a particular Congregation c. So that the Author deals not ingenuously enough in insinuating such an aspersion upon our Doctrine that by it is given to the Elders of a Church an absolute power over the Church an exempted power to do with the Church what they please But now judge if the Independent way in that strain of it followed by our Author be not guilty of giving a power very like this to members over Officers When as it allows to the members or the greater part of the members of a particular Congregation which may be 3. or 4. to censure depose Excommunicat all their Officers which must be 3. at least by a supream Independent Authority without any Superiour Authority on earth left to have recourse to for redresse were their proceeding and sentence never so unjust this I am sure is very absolute exempted and lordlylike indeed Well then correct the conclusion as it is inferred here and reduce it to the more modest and ingenuous terms of the Assertion section 9 The antecedent or proof which the Author brings in this Argument for his Assertion and is very confusedly set down in effect is made up of these Assertions 1. A Church by their voluntary choise not only choise their Elders But 2. makes i. e. ordains them in their Office 3. May depose them again the Elders are the Churches servants by way to wit of relation to her as a Mistresse 4. The Elders are only guides to lead the Church to wit as a Chair-man or Moderator in a Judicatory
he might as well in the proposition spoken what he sayeth of Sisters whether little ones or of stronger but of tender consciences as of Brethren And it is no lesse sin to offend the one then it is to offend the other But now see we how the consequence of the proposition is proven for as much saith he as persons may be taken in and cast out and Officers be set up and pulled down concerning either of which they can have no distinct knowledge or at least no sufficient ability to hinder because decisive sentence lyes altogether in the Eldership 〈…〉 â—lbeit only the Eldership exert power authoritatively in these 〈◊〉 and sentence decisively yet professours notwithstanding this may have sufficient knowledge for their privat and obedientiall consent and concurrence with the sentence of the Eldership as we have cleared before And so that part of the proof of the connexion of the proposition that if the Eldership only without the Church of beleevers exert power authoritatively the Elders cannot but offend c. because if so the members cannot have distinct knowledge concerning these things c. this is null it seemeth the Author was sensible and therefore passeth from that former part to the second with that or at least which usually signifieth a tacite passing from that which has been said before and a betaking to what followeth to be said They can have no distinct knowledge or at least saith he no sufficient ability to hinder c. But 2. here lurks a principle of the grossest Levelling that I have heard of and abrogating all Government but of a confused multitude if privat professours the body of a Congregation must have joynt authoritative consent and vote with their Rulers in acts of Government because it will offend them that they have not sufficient ability by their judiciall and authoritaive interposing to hinder the acting of the Eldership the decisive sentence lying altogether in the Eldership Then I say it is as good a consequence that a Major and common Counsell of a City must not act without the joynt authoritative concurrence and vote of the body of the Citizens lest they be offended for want of sufficient ability to hinder by their judicial and authoritative interposing the actings of the Major and Counsell Again see the clear strength of this proof comes to this much the people ought to have a joynt authoritative consent and vote with their Rulers the Eldership Why Because they cannot but be offended if they have it not For to have ability sufficent to hinder judicially and by authoritative vote of this way of hindering he must be understood to be now speaking and that is all one thing Now I say there being in case of the Eldership of a particular Congregation erring and going wrong superiour authority to which people may have recourse for authoritative hindering or redressing of the errour and wrong acting and withall a liberty granted to the people upon evident discerning in their privat judgment the errour 〈◊〉 the Eldership to withhold their obedientiall consent to the wrong sentence which is sufficient to keep them from being accessory unlesse it were first clear that by Gods appointment they have a command calling and warrand also to interpose by a judiciall vote to hinder it whith now in this Argument is the conclusion to be proven and not to be supposed if they be offended because they cannot and has not place to hinder it by their own judiciall and authoritative concurrence and vote with the Eldership the offence is not given but taken section 13 But saith he neither is the offence taken but given how proves he that For as much as in these great transactions the benefit or hurt of every member is not only equally but mainly concerned The transaction of other things which are meerly prudentiall are not of generall concernment or not of so great generall concernment no doubt do properly and determinatly belong to that power which the Church doth institute within themselves as their eyes and hands more conveniently decently and expeditiously to deal with Answ 1. A power as eyes c. i. e. Officers instituted i. e. made and ordained by the Church within it self is a begging of a part of the Question and a dream unknown to Scripture which teacheth us that Christ hath set such Officers in the Church and as for the instituting or ordaining of particular persons into these Offices either he doth this himself immediatly as to extraordinary Officers or by the Ministry of other Officers as to ordinary Officers tho the designation of the persons to these Offices may be by the choise of the whole Church 2. Not Officers only but the whole Church are eyes by Mr. Lockiers Doctrine attributing to the whole Church joynt authoritative concurrence with the Officers in acts of Government And where is the rest of the body if all be eyes 3. It could been wished that the Author had expressed what are these transactions meerly prudentiall or not of generall concernment or not of so great generall concernment which he saith belongeth properly and determinatly to the Officers or Elders Which had he done I doubt not but we should have seen either maters of meer order no wayes importing any such power or authority as Church Officers have attributed to them in the Word of God But only such as a Chair-man or Moderator of a Judicatory may do in relation to its judiciall proceedings who yet as such hath no authority over the Judicatory Or some of them to be such transactions as are of as great generall concernment as any can be I remember Hooker Surv. Part. 3. c. 3. pag. 41 42. amongst other things gives to the Elders as properly belonging to them in mater of censure and Excommunication the Examination of the cause and dogmaticall propounding of the sentence and sayes that the fraternity has no more power to oppose the sentence of the censure propounded by them then they have to oppose their Doctrine delivered in Preaching of the Gospel and so that the one is as binding as the other If these be not transactions more then meerly prudentiall of very great generall concernment I professe I know not what is Nay I affirme it and it is evident that hereby greater power is given to two or three Elders in a particular Congregation then ever Presbyterians attiibuted I say not to the Elders of a particular Congregation but to any Classicall Presbytery of many combyned Congregations For by the way of Presbyterians when a Classicall Eldership has given forth sentence of Excommunication there may be an appeal to a more ample and Superiour Judicatory for judiciall recognition and redresse But here by this Independent way power is given to two or three Elders to propound the sentence of Excommunication which the fraternity are bound to joyn with as much as to obey their Preaching and there is no superiour remedy of judiciall recognition and redresse left to the party
passage contrary to any truth otherwhere delivered in Scripture may consist with the purpose of Antecedents and Consequents in the context It may well be Intâ—…ret in such a particular signification in that particular place thâ— it could not be found in that same signification in any other place of Scripture Much more if the purpose intended in the Text and some circumstances to be found in the context be such as requires it to be taken in such a signification Now to the presâ—… purpose in hand 1. The genuine grammaticall signification of the word Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such as may well be applyed to signifie a coâ—…tion or Colledge of Rulers and certain it is that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftener then once in Scripture used for the convention 〈◊〉 Colledge of Judges or Rulers as Psal 82. â— 1. 2. To take the word in such a sense here for the Colledge of Church Rulers the Eldership puts no sense upon the place contrary to the Analogie of faâ—…or any truth otherwhere delivered in Scripture lâ—t Mr. Lockier shew us any thing of this kind What is brought by him a little after from 1 Cor. 5. 4. shall be considered in its place 3. â—here is nothing in the antecedents or consequents or in the context of the place inconsistent with it Yea 4. The purpose spoken of in the Text and circumstanâ—… are such as seeme to requâ—… it to be taken in such a signification â—…y I will â—ot say that the purpose or circumstances will force us to take the name of the Church here in a different signification from that whereby it signifies the visible society of Christians as well privat professours as Rulers Yet this I will say that such is the purpose and such circumstances are in the context as permits not all and every one Universally who are coprehended under â—…signification otherwise to be taken in as the definit persons to whom that dilation of offences and inflicting of censure spoken of there doth belong but that must be the Rulers alone I like well the judicious observation of Cameron in his praelect on the place pag. 26. Edit Salmur in 4. where after that he has said sundry things before upon the use of the word Ecclesia at last has these words which I think speaks the most genuine meaning of the place Aâ— haec omnia illud accedit c. to all saith he that hath been spoken this may be added that these things may be said to be told to the Church which are told to these who are with authority over the Church for as the body is said to see when as only the eyes do see so the Church is said to hear that which these only hear who are as it were the eyes of the Church noâ— that the Rulers are vicarii or substitutes of the Church as the eyes are not vicarii or substitutes of the hands and feet But as the body is a certain whoâ—e whereof the severall members have their severall functions in the very like manner the Church is aâ—… body that consists of the compaction of more members to each of which belongeth their proper functions so that when one presents an object to be seen by the eye he is said to present it to the body so he that dilaâ—eth a matter to the Colledge of Presbyters he seemeth to dilate it to the Church whereof that Colledge is a part so far he judiciously section 3 Now take the name of the Church in that sense that is competent to the whole body of Christian Professours yet that all and every one of the body signified by that name cannot be taken as the definite person to whom these actions spoken of here belongs as formally concuâ—…ing therein I prove 1. because the actions here spoken of as belonging to the Church are Acts of Government and Authority yea Acts of highest authority and power receiving of publick judiciall delations judging upon them authoritative commanding amendement of the offence inflicting of publick even the highest censure of Excommunication upon disobedience But cleat it is from Scripture that not to all and every one members of the Visible Church for example women and children are Acts of Government and Authority formally competent and therefore these things ascribed here to the Church cannot be understood to be ascribed to the whole Church Therefore I think Mr. Lockier must either say one of these two that of the whole Church women and children are no parts or that women and children must have an hand and concurrence formally in receiving publick judiciall delations c. or else he must correct that Which word Church Math. 18. 17. I judge doth mean the whole Church and expound it of all men of age in the Church Professours as well as Elders and then give us leave to ask him where he can finde the Church so used for only men of age professing excluding women and children And to use his own Argument if he cannot finde it so used otherwhere in Scripture how can he judge it to mean so here But 2. that the persons here designed cannot be all and every one of the Church that are men of age but must be the Rulers or Eldership only I prove 1. by an Argument ad hominem upon a ground acknowledged confessed and practized by these of the Independent way themselves well observed by worthy Mr. Baillie Disswasive from Err. par 1. c. 9. p. 192. they to whom offences are to be told immediately after the two or three witnesses in a private way are not heard are intended and meant here when Christ saith tell the Church But the Elders alone without the people concurring with them are these to whom offences are to be told and delated immediately c. Ergo. the Major or first Proposition is clear in the Text The Minor or Assumption is their own confession and practice See Hooker Surv. Part 3. c. 3. p. 36. maters are first brought to the Elders they must judge whether the maters be of weight or worth examine the cause call witnesses take depositions yea and at last ere ever the people give any vote propound the sentence dogmatically which the people are oblidged to obey in the same way that they are oblidged to obey their preaching of the Gospel So then either our Brethren must acknowledge that under the name of the Church here Tell the Church are intended the Elders alone or their doctrine and practice of bringing scandals first to the Eldership thus as we have seen must of necessity be not only groundlesse beside Scripture warrand but directly contrair to the Scripture in hand And here it is remarkable that the learned and godly Mr. Parker albeit he be of a judgment contrary to us touching the first subject of the power of the Keyes yet is forced to acknowledge with us that in these words Mat. 18. 17. Tell the Church in the beginning of the Verse is meant the
Prelaticall or Papall tyranny â—et all indifferent men judge When as we put the authoritative and judicall Power of censures in the hands of the Eldership or Rulers of the Church onely we make not people meer spectators or witnesses of what is done But give unto them a rational obediential consent so that they are not oblidged to give their obedientiall consent and concurrence to the Elderships acts if they find theâ—… not agreeable to the Word of God And your own most judicious and best advised make the dogmaticall determination of censure which they ascribe to the sole Eldership as obligatory upon the people for their obedience as we do the Presbyteries sentence and as their Preaching of the Word of God 〈◊〉 〈◊〉 2. whereas in the Presbyterian way inferior Elderships are countable for their proceedings to Superior more ample and larger Elderships and incase of grievance by the sentence of an inferior appeal and recourse may be had to a Superior more ample which is far from the Prelaticall or Papall way wherein the procedure is from moe to fewer till you come to one A Lord Metrapolitan or an universall Pope but in your way three Elders giving a dogmatical determination with four or five private brethren concurring with them as they are obliged to obey their determination as much as their Preaching of the Gospell may Excommunicate a man and are accountable to none on earth in a Church way to recognosce or â—edresse if they do amisse and if they should deliver souls enough to Satan unjustly there is none on earth that can authoâ—itatively call them to an account in a Church way to say to them What do you Now let the World judge whether of these two be nearest a * See a sad instance of this related by M. Caudrey vindic vind Epistle to the diss Papall power three Elders with some few private brethren having supreame Power on earth to Excommunicate persons unaccountable uncorrigible by any Superiour on earth Or some Presbyters acting in subordination to a larger Presbytery to whom recourse may be had for recognoscing their proceedings and sentence and rectifying it if amisse and if these haply fail then recourse may be had yet to a Synode may be consisting of a hundred Ministers and as many or more choise Elders of all the Churches of a whole Province Yea and if haply th◠〈◊〉 a failing there recourse may be had to a Synode of severaâ—â—undreds of the choice Ministers and Elders of all the Churches of a whole Nation I say again â—et all indifferent men judge whether of these wayes be nearest to the Papall Power 2. It s a foul misreprâ—sentation that our Interpretation of the place 1 Cor. 5. 4. is the very Doctrine of Iesuits of Rheâ—s We confesse we say as they because therein they say with the truth that authority of giving sentence was not in the whole multitude of the Church and that the Power of binding and loosing was not given to the whoâ—e Church at the subject but for their good as the end and in this they say righter then they that say the contrare which they falsly ascribe to all Protestant Divines But the Rhemists Jesuites puts that power in the hands of the sole Prelates Officeâ— that were never of Gods appointing excluding all other Ministers of Christ we with the Word of God disclaiming all Prelates maintain it to be in all the Ministers and Elders of the Church to â—e exercised by them conjunctim Rhemists with other Papists make their Prelaticall power and authority lordly soveraigne dictatorian tyrannicall oblidging the people to absolute blind obedience We give no power to Elders but Ministeriall the actings and determinations whereof ought not to be received by people in a way of blind obedience but may and ought by them be tryed and proven in the judgement of private discretion whether they â—e agreeable to their rule the Word of God or not 3. When as Mr. Lockier sayeth that Gods people are deprived of their best liberties when they have not joint authoritative concurrence and vote in the Acts of Government but these are only in the hands of the Eldership and that is a bondage to them and that 't is little oddes under whom they have this bondage one Prelate or many Presbyters 1. I think upon more serious advice and deliberation he will take up that word againe where hee calls liberty of judiciall authoritative voteing in Acts of Government the best liberties of the people of God I think he will find they have liberties much better then that But 2. does Mr. Lockâ—…r indeed account it a depriving of people of their Liberties and a bondage to be under the Government of Rulers with whom they may not all and every one of them joyn 〈◊〉 â—…tively in the Acts of Government Certainly this principâ—…â—s under his words here and beleeve tho it may please Levellers well for it is just their language yet it will not â—ellish very well to such as have the present Government in their hand â— When he sayeth that Presbyters take power to themselves without the word viz. in acting in Government without joynt authoritative concurrence of the people and therefore may justly have the same title with other usurpers c. we say the Author buâ— begs the Question that they take that power without the 〈◊〉 which he has not yet proven nor ever will The Word of God being clear for it that they are Rulers set over the Church to govern them and people commanded to give obedience unto them in that relation â—nd therefore to call them as 〈◊〉 whom Jesus Christ never appointed to be Rulers over his Church usurpers is nothing else but to call good evill and light darknesse section 11 The Authors second instance to make out his generall Assertion undertaken SECT 6. is taken from the proceedings of the Synod of Jerusalem Acts 15. Where the Apostles themselves were present and diverse Elders with them the matters being of great consequence as well for faith as practice Yet nothing was done in the beginning carrying on or ending of the same but with interessing the Congregation and the Brethren their names being to the Letters they speaking in the Assembly they having satisfaction by Argument and not overborn by Authority and these joining their assent in sending back chosen Messengers from amongst them as Judas and Silas to other Churches they were the Apostles Elders with the whole Church that joyned in it Acts 15. 22 23. If at any time the Church might been left out it might have been at such a time aâ— this when the inspired Apostles were present and in matters of this nature yet would they not leave such an example to future Churches of such a way Ans Were Mr. Lockiers cause he pleadeth for never so good yet I must crave leave to say it is ill managed in this instance If I have not ground to say so I â—ave to impartiall men to
Church-Government is a Democratie all are Elders and Officers and Pastors and Teachers and Rulers alike and then what needs different names and stations when these as to distinct power signifie nothing Ans We do justly charge that way of Church Government maintained by the Author and his Associates with this that it sets up such a Democratie or popular Government in the Church condemned by the French Church in Morellius Which also Independents themselves would fain seem to disclaime but it will not be for them The Author is pleased in his wisdome to propound the Argument for evidencing this as slightly as he could But let him take it thus That Government in the Church wherein albeit there be such as bear the name of Officers and Rulers yet not only all the power of Government is placed in the body of the people as in the first and proper subject thereof and not in their Officers But also the whole body of the people formally and authoritatively concur and act in the exercise of all the acts of Government at least all acts of jurisdiction so that all maters of this kind are caried and determined by the authoritative suffrage consent and dissent of the people nothing therein being left to the Officers as Officers but to preside and moderate the body of the people in their authoritative acting or may be to prepare and ripen maters for their authoritative decision and to be their mouth to declare the sentence determined by their authority yea and wherein the body of the people may authoritatively call all the Officers to a judiciall account judicially cognosce upon their Administration censure degrade yea and Excommunicate them all together such a Church Government must needs be Democraticall or popular and therein all are Rulers and therein different names and stations signifie nothing I say not simply but as Mr. Lockier as to any distinct power of Authority If any will deny the connexion of this proposition I beseech such to give a description of a popular Government Sure I am that the very Government of Athens it self the most popular and Democratricall that we read of was never more popular then that which we have expressed in the Antecedent or first part of the proposition But now the Church Government maintained by the Author and his Associates is such in every one of these points expressed as is undenyably evident both by their Doctrine and practice Ergo c. section 3 Now what answers the Author to this Objection He brings us a number of words clouted up unhandsomely enough out of Hookers Surv. Par. 1. c. 11. which I think not worth the while to insist particularly upon Briefly the summe of all comes to this He tells us there is a power of Judging to take in and to cast out Members to exert Office he means to confer Office or to degrade from Office which he calls essential or fundamental power And there is the maner of managing this and exerting it He expresseth it also To declare act and exercise judgment in the name of the rest which he calls organicall power and Potestas Officii particularis And tells us that that former power is common to the whole Church Elders and fraternity The latter is in the Elders yet I cannot understand how this can stand with what he saith that it lyeth formally in one But be it so And so their to wit the Elders power is distinctly usefull and significative Ans To passe by here the exagitating of that distinction of a power essentiall and a power organicall the absurdity whereof in Philosophy might be shown abundantly might we stay upon every such triffle and other such minutias Here to the main purpose in hand 1. To talk of and suppose a power of judging in taking in and casting out investing Officers and degrading them belonging to the people and also exercised by them formally meaning as he doth of authoritative judging is but a supposing and begging the main thing in Question The place 1. Cor. 5. 12. proves it not Tho the Epistle be written to the whole Church of Corinth yet not every command and direction there relates to all and every one in that Church as to act formally in the work commanded or required We say that command of casting out the incestuous person judicially respects the Officers of that Church only See this made good by Mr. Rutherfurd Due Right pag. 36 37. Gul. Apollon Consider of certain controv c. 4. pag. 64 65 66. Mr. Lockiers Argument to the contrary is weak The Apostle sayeth cast out from among you But the incestuous person was not only amongst the Elders but among the people What a poor Argument is this Then it should follow that the Women and the Children should judicially and authoritatively voiced in the Excommunication of the incestuous person For he was not only amoâ—gst the men but also amongst the Women and Children These sure were a part of the people So then certainly the Apostle here cast out from amongst you tho Writing to the Church of Corinth in generall in the Epistle yet in this particular command must be understood to be spe king with relation to such in the Church as were invested with a morall capacity of power and authority to act that which he was commanding 2. When he sayeth the power of judging is common to the whole Church Elders and fraternity it s but a fallacy as to Elders For in effect Elders as Elders by his way have no power of judging As such they have only the manner of managing the judgement 3. When he expresseth the act of essentiall power as he calleth it competent to the whole Church thus Some to judge and then the act of the Originall or Officiall power thus Some to declare act and exercise that judgement I would aske him what he meaneth by acting and exercising judgement Either it must be the determining of the judgement But that is nothing else but judging it self which belongeth to the essentiall power of the whole body Or he must understand the execution of the sentence as for example shunning the company of the Excommunicat But that is no act of Office-power nor of authority but is common to all the Church Men and Women Or he must understand the publick uttering and pronouncing the sentence of judgement But that is just all one with declaring and to call this acting and exercising of judgement is very abusive speaking Except these words be used otherwise in English Language then I know of But 4. The chiefest thing I would observe is that the Author in saying much to the objection propounded has said just nothing but in effect yeelded it wholly For when as he sayeth that the power and exercise of judging to wit authoritatively for of this and not of judging by way of privat discretion is the present discourse belongeth equally to all the Church and that the matter of managing this only belongeth to the Officers
have power and authority graâ—en upon them and are such names as not only heathen writers but also the Greek Version of the Old Testament by the 72. and the Originall of the New Testament are wont to give to politicall Officers to expresse their politicall power and government now all these titles and denominations are attributed to Christs Officers in his Church as cannot be denyed And are not any where in Scripture attributed to the whole Church or any other member of the Church whatsoever besides Church Officers Nay they are ordinarly attributed to the Officers in contradistinction to the body of the Church But see we what the Author answers section 8 Minuta's saith he first in generall in Parables must not be fastened on but principalia what is their main scope Ans What And are all these names given to Christs Officers in his Church nothing else but parables Or are they Parables at all taking them as titles or names given to the Officers in the Church I have thought a Parable as we take it now in the Scripture sense to be narratio rei verae vel verisimiliter gestae ad simile significandum seu explicandum as Pareus describeth Math. 13. 3. i. e. a narration of a thing truly done or probable to signifie or explain a like thing and not a simple term or title given to a thing Indeed some of them no doubt are metaphoricall But a simple Metaphor for ought I know is not a Parable And I pray when the Apostle saith Rom. 12. 8. He that ruleth let him do it with diligence And 1 Corin. 12. 28. God hath set in the Church governments And 1 Thessal 5. 11. Know those that are over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord and other such places is the Apostle in these places speaking parables But be it so that the Author takes a parable for a simple Metaphore Will any man but the Author say that all and every one of these forementioned names are attributed to the Officers of Christ in the Church only Metaphorically and none of them in a proper signification Indeed some of them I confesse are Metaphoricall as Father Pastors or Shepherds Stewards But withall others of them as Presbyters in the politicall sense of the word Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as properly and univocally attributed to them as unto such as in the civil Common-wealth have the same names attributed to them The Philosopher tells us Categor c. 1. that these are Synonyma and so participate a name properly which have not only the name common but also the same definition accommodate to thâ—t 〈…〉 â—o it is here as 〈…〉 Ecclâ—siaâ—… 〈…〉 of 〈…〉 a comâ—… 〈…〉 indued 〈…〉 â—ay of 〈…〉 â—…ndent 〈◊〉 will no◠〈…〉 same 〈…〉 being 〈…〉 proâ—… 〈…〉 of 〈…〉 Church â—o import in thâ—… 〈…〉 authority 〈…〉 we 〈…〉 to his mor◠〈…〉 section 9 Elders 〈…〉 should 〈…〉 not absolute â—ow 〈…〉 power is to make th◠〈…〉 self and oâ—hers 〈…〉 as being 〈…〉 stock Ans 〈…〉 brought by 〈…〉 â—…urch of the 〈…〉 borrowed â—rom the 〈…〉 â—…ether Ecclesâ—…stick 〈…〉 â—…at can be said to â—lude the 〈…〉 â—…tive power of Government 〈…〉 abundantly dâ—shâ—d by 〈…〉 â—…d Book â— c. 9. pag. 〈…〉 his read I wonder â—ow 〈…〉 sâ—ry answer he hat◠〈…〉 Author hath on this purpose 〈…〉 him adding what 〈…〉 true that the 〈…〉 which of thâ—m yâ—u 〈…〉 Rulâ—… of the Woâ—d 〈…〉 â—o more 〈…〉 to direct 〈…〉 â—…sell or 〈…〉 the Rul◠〈…〉 having 〈…〉 others 〈…〉 rules aâ—… 〈…〉 superio◠〈…〉 as Beza 〈…〉 vit no◠〈…〉 word 〈…〉 â—xim◠〈…〉 Sep◠〈…〉 â—the◠〈…〉 thâ— is 〈…〉 use 〈…〉 of Government 〈…〉 Church 〈◊〉 it 〈…〉 Mr. Loâ—â—… 〈…〉 the only 〈…〉 â—…me name 〈…〉 whic◠〈…〉 way of counsell and 〈…〉 of â—…wer and 〈…〉 to all the Church 〈…〉 way of 〈…〉 to authority and 〈…〉 simple 〈…〉 forth of â—…ght 2. 〈…〉 this 〈…〉 â—…uted to the Office 〈…〉 were to makâ—… 〈…〉 â—…erse exposition 〈…〉 think the Authorâ—… 〈…〉 â—representing oâ—… 〈…〉 â—ording 〈…〉 unto 〈…〉 â—steriall not 〈…〉 but also limited 〈…〉 â—…sts 〈…〉 people 〈◊〉 obligâ—… 〈…〉 of the wor◠〈…〉 simple direâ—… 〈…〉 and perswasâ—… 〈…〉 â—governâ—… 〈…〉 â—…all Go◠〈…〉 Presbyteriaâ—… 〈…〉 not meerly 〈…〉 â—reater knowledg◠〈…〉 â—an of knowledg◠〈…〉 â—oer of 〈…〉 Erastian sayeth 〈…〉 â—differ one from an other 〈…〉 â—ost contrary to common 〈…〉 â—…ment 2. I would 〈…〉 who le body of the 〈…〉 then meeâ— diâ—ection 〈…〉 â—thoritative power of government 〈…〉 that their power over 〈◊〉 absolute 〈…〉 â—ver their â—aith I think◠〈…〉 say that 〈…〉 Ministeriall and such 〈…〉 very place 2 Cor. 1. as in v. 24 â—…ed by the Author he affirâ—… of himself and other Officers that they did not take unto themselves a 〈…〉 power ovâ—… 〈…〉 of the Church So in the 〈…〉 Officers had a 〈…〉 then of meer 〈…〉 To spare you 〈…〉 power to corâ—… 〈…〉 â—…oved to have 〈…〉 Go we on with the 〈…〉 section 10 They ar◠〈…〉 such 〈◊〉 should use diligent inspeâ—… 〈…〉 to the â—…ck that none go astâ—… 〈…〉 â—…oof consolation c. 〈…〉 â—…ops or Lording Presbyâ—… 〈…〉 dominantes in Ecclesiâ—â—… 〈…〉 â—…stle doth not by that 〈…〉 ove◠〈◊〉 in◠〈…〉 or Lording Presbyteâ—… 〈…〉 Church by force and violence Mr. Lockier but stand 〈◊〉 the Doctrine of Presbyterians in 〈…〉 â—…tation of the tâ—rme upon them and fights 〈…〉 own 〈…〉 We 〈◊〉 no other sort of powâ—… 〈…〉 to Presbyterâ— over the Church than he 〈…〉 to the Congregation and Presbyters joyntly 〈…〉 particular member Unlesse he will with State-sycoâ—…t â—rastiaâ—… deny all Ecclesiastick rule and government and I 〈◊〉 he will not say this is Lording or Lordly rule dominiering by 〈…〉 violence The Question between Presbyterians and Independâ—… is not touching the nature of Ecclesiastick power of government in it self whether Lordly domiâ—ering or not but touching the Subject in which it is and by which it is to be formally exâ—…sed whether the Officers of the Church or the whole collective body of the Church We say the Officers or Elders only and that the nam◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing a ruling power and authority given to them by the Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in contradiâ—…ction to the body of the Church proveâ— this which is not infringed by what is said by Mr. Lockier here For â— when as he â—…yeth that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of diligent inspection waâ—…fulnesse heed taking to the flock that none go astray for want of counsell 〈…〉 consolâ—… 〈…〉 whether be means inspecâ—… 〈…〉 over 〈…〉 â—…hibiting reproof consoâ—…on 〈…〉 a not-authoritative 〈…〉 we have our point For 〈…〉 by that name and the 〈…〉 â—guished from the rest of 〈…〉 that the power of râ—…ing is only 〈…〉 by them only If he say the later 〈…〉 and 〈◊〉 to every single Beleever 〈…〉 11 12. Coloss 3. 16. Galat. 6. 1. and 〈…〉 might have the name of
Congregation ' tisfilly and might well be said among Children but may blush to come out before understanding Men. By this Argument when our Saviour sayeth upon this Rock will I build my Church And the Apostle 1 Cor. 12. He hath set in the Church First some Apostles c. And Ephes 5. He loved his Church and gave himself for it Because it is in the Singular Number Church not Churches in all these places Therefore it must be only one single Congregation meant in all of them When as it is indeed the whole Catholick Church and not any particular singular Congregation So the name flock in the Singular Number why may it not be taken collectivè for such a flock as contained in it diverse particular flocks as Gen. 33. 13. yea and in the very present Metaphoricall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12. 32. little flock and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 10. 16. one Sheep fold tho both in the Singular Number yea and in the latter place with the Cardinall number added to it one signifieth the Church Catholick and so comprehendeth many particular Flocks Folds and Churches As to M. Lockiers last words in this Sect. here is no joint voice c. indeed we grant that in that meeting there was no joint voting of Elders Because these Elders then were not meet to act in Government but had been sent for by Paul to receive direction from him concerning the managing of their charge But supposing that which is proved from other places that there were more single Congregations in Ephesus then one we find here these Congregations held forth to be one Church and there were many Elders over these many Congregations as one flock one Church And that is enough for our purpose The next place he meeteth with and which he calleth one of the most weighty indeed it is so weighty to the purpose we are on that it crusheth the new supream Independent Tribunall erected by our Brethren in single Congregations is that concerning the Synod Act. 15. 28. To this the Author Answers 1. Here sayeth he is an Eldership of severall Churches indeed met But as touching the coercion of their power as such excerped Eldership enforcing their results upon other Churches this is the other thing to be brought in to make up the businesse we Dispute against Answ First 't is well Mr. Lockier acknowledgeth that was an Eldership of severall Churches even a Synodicall Presbytery a Synod as himself calls it afterward Sect. 29. Some of his side have said otherwise the Dissenting Brethren in their Reasons against the Assemblies allegation of Acts 15. for subordination of Synods That Ass was not a formall Synod but only a reference by the particular Church of Antioch unto this particular Church of Jerusalem and no other But we think Mr. Lockier speaketh the truth that it was a Synod 2. We must here again note his invidious misrepresenting of our Doctrine We do not ascribe to that or any other Synod a power of coertion to enforce their results upon any but an authoritative juridicall power to enjoyn authoritatively their determinations agreeable to the Word of God and to censure the disobedient and disorderly with meer spirituall censures as admonition Excommunication which import no enforceing â— propriety of speech Nor do we say that that or any other Synod hath power thus authoritatively to enjoyn their determinations upon other Churches we say they have this power only in relation to these Churches associated in the Synod and none other So not that which Mr. Lockier sayeth but this is the other thing to be brought in to make the Presbytery we speak for what ever it be that he Disputes against which oftentimes is his own fiction an juridicall power authoritatively enjoining its determinations and which may censure with spirituall Ecclesiastick censures the disobeyers and disorderly And this we doubt not will be found in this place Act. 15. section 11 After this the Author pretending to be clear and full in answering this place he premitteth two things which Reverend Hocker hath also Survey Part. 4. c. 1. 1 That the Apostles tho they were extraordinary Officers yet in this meeting they did not act as such because they joined with them ordinary Churches what ordinary Churches is contradistinguished unto I know not well and Officers and all Disputed and enquired And so here was left a samplar to all succeeding generations In this we agree with him Only by the way we note that we see not why he should have said before Sect. 25. that in the ordination of Deacons the Apostles acted as extraordinary persons seeing there also they joined the Church with them in the election of the persons to be ordained His 2. premisse is that the sentence decreed in that Synod was not Scripture because they decreed it as still it was when the Apostles moved by the proper Spirit of their Apoâ—…olicall station according to that 2 Pet. 1. 21. but what they decreed was by debate found out to be either expresse in Scripture or undenyably deduced from thence So by one of these wayes was found to be Scripture and was therefore decreed and injoyned by them upon others And then goes out a while in clearing this which we need not insist on And to passe other things that might be noted in this second premisse granting both what would he infer hereupon That in the close of Sect. 28. So that what they produced by debate was materially binding for asmuch as what they produced was for the matter of it no other but the will of God but not formally as the result of such a Collegiat Eldership Answ This last followeth not upon any thing in the former premisses For tho their decrees were not Scripture because decreed by them but decreed by them because found to be Scripture or agreeable to generall rules of Scripture and therefore injoined by them to the Churches It followes indeed that their primary and fundamentall obligatorinesse is materiall And were they not such they could not formally as decrees of the Synod be obligatory or binding But it doth not follow that simpliciter they are not binding formally as decrees of the Synod The obligatorinesse of decrees of a Synod formally as decrees of a Synod is secundary subordinate and regulate but for that it is not no obligatorinesse at all Yea one of his own contradicts him in terminis in this Mr. Cotton speaking of the decrees of this very Synod Keyes c. 6. this binding power is not only materially from the weight of the matters imposed which are necessary necessitate praecepti from the word but also formally from the Authority of the Synod section 12 But come we to his clear Answ he brings it in by way of reply to an Object Had then this Synod no authoritative power at all For what end then is the Ordinance This indeed is a pertinent Question propounded by the Author to himself And if he asserting as
but in his immediatly preceeding words he has done that the decrees of this Synod were binding only materially as matters revealed in the Scripture and not formally can withall Answer this Question affirmatively that this Synod had an authoritative power as such an Ordinance as a Synod Erit mihi magnus Apollo nay I shall say Mr. Lockier can make contradictories agree well enough See we then his Answ to this A forrain Eldership rightly constituted hath particular authority i. a power of preheminent and prevailing counsel though not a power of jurisdiction to constrain their results to be practised or to censure Ecclesiastically in case persons who have the result of things produced by them do not follow them They have as an Ordinance of God a power of preheminent and prevailing counsel That is their result ought to be preferred and prevail more upon our hearts then what Interpretation other single persons and ordinary helps ordinarily afford Answ First here ere I come to the main businesse note shortly some few things 1. We never attributed authority to a forrain Eldership over any persons or Churches Mr. Lockier here saying that a forrain Eldership hath peculiar authority if his meaning be according to his words if he understand authority indeed that is an Eldership extrinsecall to Churches yet hath peculiar authority over them goeth farther then ever Presbyterians did and indeed goeth clearly contrary to truth and in terms speaketh very like the Prelatick way which attributed to a forrain Eldership the Prelate and his Cathedrall authority over all the Churches in the Diocaese But indeed his words and his sense agree not For his peculiar authority is no authority as we shall see anone 2. We say yet it is but an odious feigned description of that power of jurisdiction we attribute to Synods and other associated Presbyteries when it is called a power to constrain their results to be practised as we have discovered it before 3. It is yet a grosser misrepresentation that we attribute unto such Presbyteries a power to censure persons Ecclesiastically in case they have the result of things produced by them and do not follow them Did ever any Persbyterian say such a thing as this that a Synod or Presbytery has power to censure persons who have their results by them and does not follow them For example that a Synod in Scotland hath power to censure persons in England or France that have their results by them and does not follow them or that any Presbytery hath power to censure persons of the Church within the bounds of their association who may be have their resultâ— by them and not follow them If this has been said out of a mistake and ignorance we pity it and wishes the Author to know our Doctrine better ere he take upon him to represent it to others If it has been of purpose to render our Doctrine odious let his own conscience judge what sort of dealing this is section 13 But to come to the purpose in hand Mr. Lockiers clear and plain answer at last to this place of Act. 15. 28. is that that Synod exercised no power of jurisdiction but a power of counsell or advice only He calls it indeed a peculiar authority But when he makes it to be but counsell that is to give it a bare name for credits sake And to deny it the thing of that name Counsell or advice is but an act of charity and if good of wisdom and prudence and not of authority 'T is no other act but that which one man may do to a Church one brother to another one woman to another yea as Mr. Rutherfurd saith Abigail to David a maid to Naaman That the Author saith it is a power of preheminent and prevailing counsell that it ought to prevail more upon our hearts than the interpretation of single persons and ordinary helps availeth not For preheminent counsell is still but counsell and so that which is attributed to the Synod differeth no wayes from that which is competent to any single persons to do or one sister and equall Church to another but only gradually And suppose a company of Christians Pastors or others met together not Synodically being persons of known piety and understanding in maters of Religion their counsell would be such a preheminent and prevailing counsell that it ought to be preferred and prevail more with our hearts then the interpretation of single persons So hereby there is no peculiar authority or power granted to that Synod as such an Ordinance of God If yet it shall be said that their counsell is preheminent and prevailing ought to prevail more upon our hearts c. not only upon this ground that they are many pious and understanding men and liker to find out the minde of God in his Word then single persons But also because they are such an institute meeting a Synod To this I cannot see how Mr. Lockier can say this having but now told us that the decrees of the Synod bind materially as being the will of God but not formally as the result of the Presbytery For what else is it to say that their results ought to prevail more upon our hearts because the result of such men as a Synod but that they are binding formally as the results of the Synod 2. If there be a preheminency or power of prevailing in the decree of a Synod so that there is an obligation upon our hearts to be more prevailed with over and above that preheminency and power of prevailing which is in the counsâ—l of a company of pious and understanding men met occasionally not in a Synod which certainly ought to be preferred and to prevail more with our hearts then the interpretation of single persons I would ask what is that different power if it be not a juridicall power and consequently of censure upon disobedience For if it shall be said it is not juridicall power but only dogmaticall or doctrinall then I say this is competent to every single Pastor For a truth of the Gospel taught and delivered by a single Pastor ought to be beleeved and obeyed i. e. bindeth to obedience and faith not only because it is Gospel but because it is doctrinally taught by a Minister and so that preheminent and prevailing power shall differ from the power of a single Pastor but only gradually and is the very same in kinde and so no peculiar authority or power of a Synod as such an Ordinance of God But now whereas Mr. Lockier asserteth that this Synod at Jerusalem Act. 15. had not nor did exercise a juridicall power but only a power of counsell or advice We assert the contrair which is abundantly proven by sundry learned Writers treating upon this subject and maintained against all Objections made to the contrair by Opposites We refer the Reader for satisfaction to these namely Mr. Gillespy Assert of the Govern of the Church of Scotl. Part. 2. c. 8. Aarons Rod Book 2. c. 9. Arg.
Having briefly noted thus upon Mr. Hookers two Syllogismes we return to our Author section 18 In the close of this his first Argument for confirmation thereof he addeth thus That here they did acquiesce viz. in â—inding the Churchâ—… to which they sent only by way of counsel and materially and did not further meddle with any juridicall processe upon them appears by these pacifick words which would they were written not with ink and pen but with the spirit of the Lord upon all Presbyters hearts who are so turbulent in these 〈◊〉 Froâ— which if you keep your selves you shall do well Ans Mr. Lockier is here in a great mistake while as he insinuateth that if the Synod did not meddle with juridicall processe viz. as I conceive to censure upon them to whom they sent the decrees that it must then be said they acquiesced in meer giving of counsâ—ll 〈…〉 Court or Judicatory had no other act of authoritativâ— Jurisdictioâ— but processing persons to censure When as the making 〈◊〉 authoritative imposing of constitutions which indeed makes persons liable to censure in case of disobedience is an act of juridicall Authority though there be no processing personâ—â—o censure presently joined therewith And that 〈◊〉 this 〈…〉 and authoritatively I mean Ministerially impos◠〈◊〉 â—…tions upon the Churches the they went 〈…〉 to 〈◊〉 â—ny of them hâ—s been abundaâ—…ly proven by the Authoâ—… 〈…〉 2. Yea they did actually put â—orth a 〈…〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schisme and disseâ—… 〈…〉 Teachers by stigmatiâ—… 〈…〉 Teacherâ— and 〈◊〉 them by declâ—ring them 〈…〉 the Church â—oâ—…tters of souls and â—acitely 〈…〉 words unto whom we gave no such 〈…〉 â—o â—e 〈…〉 of the Apostles and Elderâ— of Jerusâ—… 〈…〉 to Preach this Doctrine Thâ—… 〈…〉 of censure and â—ended to more if they 〈…〉 incorâ—igible and obstiâ—…◠But 〈…〉 good earâ—est when as he sayeth 〈…〉 of the Synodicall Epistle to 〈◊〉 Churchâ—… 〈…〉 to these matters 〈◊〉 give couâ—sell 〈…〉 Churches and wish that for thâ— purpose they 〈◊〉 Wrâ—…en not with 〈◊〉 and 〈◊〉 c. as if forâ—ooth because the Synoâ—â—nd their decrees in an Epistle which was a respectfull way because they recommend the practice and obediâ—… of them by the goodnesse thâ—reof this did necessarily imporâ— they did not enjoin them by authority but only advised them by way of Christian counsell Verily such reasoning â—…red with such a â—hetoricall wish Would they were Written c. I think may blâ—sh in the present of any intelligent man As for that bitter â—ccuâ—…tion the Authâ—r gives in against all Presbyters he meâ—… Presbyteriâ—ns not Presbyters of his own way sure as turbuâ—ent persons we wish the Lord may lay it to his conscience but not to his charge For ouâ— selves it being cast upon us for no other cause but for standing to the maintainance and avowing of the Cause of Jesus Christ and the due authority of his Ordinances we shall â—…ntly 〈◊〉 our selves with that of his Blessed are ye when men 〈…〉 you and shall say all manner of evill against 〈…〉 for my sake so persecuted they the Prâ—pheâ—s which were before you section 19 His second reason aâ—…edged to prove this Synod did exercise only a power of counsell Sect. 3â— in 〈◊〉 iâ— this much The conâ—roversie decided in this Synod being between the Church of Antioch and some Judaizing Tâ—achers it is evident that one side in the Synod was a party to wit them of Antioâ—h Now for these who were a party and â—ontested against their opposites to be judge in their own cause and to be juridicall upon their Antagonists by their own power cannot equiâ—ably or conscionably be imagined It is saith Hooker against rule Answ I remember this very objection is one of the grounds of thâ—… Protestation and Declinator made by the Remonstrants against that 〈…〉 Reverend Synod of Dort Because to wit a great part of the Members of the Synod were their adverse party had by Preaching and Writing before condemned their Doctrine 〈◊〉 errour and that the Law of Nature doth not permit that 〈…〉 be judge in their own cause Which 〈…〉 unanimous suffrage of the 〈…〉 â—ull and the reasons whereupon they did 〈◊〉 it which are to be seen in the acts of the Synod â—ess â—9 do abundantly refuse this reason alledged to prove that this Synod 〈…〉 did only exercise a power of counsell and 〈…〉 authoritatively determine the mater 〈…〉 Not being willing to fill up much paper with transcriptionâ— I 〈◊〉 the judicious Reâ—der to the suffrages of these reverend and learned Diviâ—… themselves for more full satisfaction For the present brieâ—… it is a grosse mistake of our Author and Mr. Hooker from whom â—e hath it that these Commissioners of the Church of Antioâ—h members of this Synod if the Synod did juâ—…dically and authoritatively judg and determine in the mater that was before them did judge in their own cause if he mean their own proper private cause the â—…ter of their judgement was not the proper private cause 〈◊〉 any member of the Synod but the publick cause of GOD and his Church the doctrine of justificatiâ—… which the Judaâ—…ing Teachers did corrupt and the peace of the Church which they disturbed Now thâ— persons cannot be both an adverse party and Judge in their own private cause which concerneth themselves yet in a publick cause this may be Even in civill maters this may and must be in some cases The persons that constitute the supream Judicatory of a Nation suppose the Parliament they are both adverse party and Judge in publick causes as in maters of treason c. Especially this exception from that Maâ—ime which is alledged that persons cannot be both adverse party and Judge in their own cause must not have place in maters and controversies of Religion otherwise there could be no judiciall way at all for condemning false and haereticall Teachers For certain it is that all Ministers of Jesus Christ are oblidged by their Calling and the Commandement of God not only to teach and instruct the people of God positively in the truth â—ut also to reâ—ute the errors and stop the mouths of opposers and adversaries of the Truth so that when any broach and vent errors in the Church of God the Ministers of Christ must not stand neutrals and indifferent but must and ought both by word and wriâ— reâ—uâ—e â—nd 〈◊〉 them and be an adverse party to tâ—…m Must they therefore because they do their duty in opposing Teachers of errors in their severall particular stations be uncapable in an Assembly to judge and condemne these errors and abettors of them judicially Verily this were nothing else but to proclaim 〈◊〉 to 〈…〉 spirits in the world to teach and spread 〈…〉 without any controlement in an Ecclesiasticall way And veâ—…ly this principle That persons that are an adverse party to false Teachers in maters of Religion cannot be Judgeâ— on the controversie between them and these Teachers was very far from the the thoughts of
and much worse I will not say the worst that might be said but shall rather pray God to be mercifull to you in this matter so blinded with prejudice and transported with passion far otherwise then becometh a man professing to have the meek and wise Spirit of Christ 1. If speaking so broadly he mean of Presbyterian Churches through the World as indeed your discourse here for pulling them down and separating from them runneth generally without any exception or limitation that for their matter three parts of four are naught prophane atheists c. What bold and blind conjecturing is this 2. If ye mean only the Church of Scotland and that therein three parts of four are naught prophane atheists both Elders and people Yet I say who art thou that judgeth another mans servant No doubt many amongst us are nothing such as they ought to be and it has been alwayes so for the most part in Churches from the beginning But that they are so many and so grosse prophane atheists both people and Elders for a man that is a stranger to the most part of our Churches Elders and people thereof to pronounce so peremptorly is more then he dare answer to God or his own conscience upon second considerat thoughts 3. Suppose it were so indeed that three of four in Churches were naught yet supposing in Churches there be the true Doctrine of the Gospel Preached the Sacraments for their substance and essentialls agreeable to their institution the acts of worship for matter pure must therefore Gods people separat from those Churches and the true Ordinances and Worship of God therein Or must the Churches be pulled down and plucked up root and branch Shew us warrand either of precept or practice for this in the whole Word of God Nay the strain of Prophets Apostles and Christ himself are clearly as the Sun-shine against it How often was it so with the ancient Church that we may say more then three parts of four were prophane and naught And yet did not the Godly and the Prophets of the Lord continue in the exercise of the Ordinances and Worship of God in that Church Was it not so in the Church of the Jews in the time of Christ being amongst them upon earth Did ever Christ for that require his Disciples to depart and separat from that Church Or did he not himself never a white the lesse continue in the Church communion thereof Yea when in glory writing a Letter to the Church of Sardis of whom he testifies that they had a name that they were living but yet were dead and that there were but a few names there which had not defiled their garments Yet his wise and meek zeal is not for pulling down and rooting up and separating from the Church Communion in his Ordinances and Worship But that is his direction v. 2 3. Be watchfull and strengthen the things which remain and are ready to die Remember therefore how thou hast received and heard and hold fast and repent 4. But suppose that de facto in some Churches the generality of persons Elders and people were so grosse and abominably prophane that there were no living for godly ones amongst them is this a good Argument to prove that the very species and kinde must be destroyed and plucked up root and branch Unlesse that Mr. Lockier could shew that the way of Presbyterian Churches of it self in its very kind allowes Churches to be constitute so of persons notoriously prophane and atheists that will not follow But if he shall say this we will avow it to be a slander 5. When as he will have our Churches to be destitute of a right forme because they are not united by way of their Church-Covenant but are knit together only by situation and by forrain forensicall Elderships And upon this account will have them no Churches but only carcasses of Churches It is utterly false that we make situation or cohabitation in place or a forrain Eldership the form of our Churches We say according to the Word of God that the form which gives the being to the Universall Church Visible and unto every member thereof is the profession of and entering unto that generall Covenant with God in his Son Jesus Christ and whereby every Christian is oblidged and engaged to walk in all the wayes of God and perform all duties towards God and other Christians in all their relations required of them according as God giveth opportunity and occasion to perform and exercise them As for Mr. Lockiers Church-Covenant distinct from that generall Covenant with God in Christ as the form of a particular Church giving it the being of a Church and right to the Ordinances of Christ 't is nothing else but a new device of men having no warrand of precept or example in the Word of God either of the Old or New Testament And his un-Churching of our Churches for want of such a Covenant as this is like many other things in this peece has more boldnesse in it then understanding or reason Concerning this matter of the Church-Covenant See Mr. Rutherfurd Due Right of Presbytery Caudrey Review of Mr. Hookers Survey cap. 4. Gul. Apollon Consider of certain Controversies section 6 Mr. Lockier going on yet more to vent his Brounisticall separation objects to himself thus SECT 54. But will no my protest serve the turn If things be corrupt in the Church and I protest against them may not I go on with that Church As for instance If they take in corrupt members or admit corrupt or impenitent communicants And I protest against those may I not go on and partake with these and yet be innocent and enjoy as much presence of God in his Ordinances as if all were holy and good To which he answereth SECT 55. 1. If protesting were only words then such a thing will do But to say the precious should not mingle with the vile and yet the man doth this daily and continually is not to protest but to mock and dissemble Because here is not a meer passivenesse in this man as to the going on in that thing which he protests against 2. Again in practical things t is not so much a mans word as his practice which gives the dislike If a man of an idolatrous Church should stand up and protest against the Masse and yet still go to Masse I doubt how well this would please God or deliver him from guilt Naaman implicitely protests against the idolatry he had practised that he would worship no God but the God of Israel and did he continue to bow down Yes say some but he begs pardon for it But most aptly in our last English Annot. The word being rendered in the time past Pardon that I bowed down 3. Protesting is a piece of revenge which is the vehemence of Repentance and the clearing of ones self which how well this will accord with halting and halving is worthy of deep thoughts of heart Can two
walk together c. 4. And our Brethren when they protest against an Assembly do not submit unto it section 7 Here is sweet stuffe forsooth very Brounisticall separation ingrain'd That if any things be corrupted in a Church suppose wicked and scandalous persons be retained therein and admitted to Ordinances albeit therein be the true Doctrine of the Gospel Preached and worship for the acts thereof and other Ordinances for their substance right Godly Christians must separate from such Churches and may not in the very instituted Ordinances of Christ and true exercise of worship joyn with such Churches wherein such wicked persons joins with them This is the drift and upshot of this passage as any discerning man may perceive tho it be very intricately and confusedly expressed We shall not need to fall upon a refutation of this vile errour which has been so learnedly and fully refuted of old by the Orthodox Ancients especially Augustin and Optatus in Donatists by the first Reformers in the fantastick Anabaptists See particularly Mr. Rutherfurds Learned Disputes on this purpose in his Peaceable Plea and in his Due Right of Presbytery I shall for the present note but some few things on that which Mr. Lockier hath here section 8 And first to the propounding of the case in the Object as it is so generally and comprehensively expressed If things be corrupted in the Church and I protest against them may I not go on with that Church We owne not the affirmative of it We acknowledge that it is not lawfull to go on with any Church in the practice of things that are corrupt in it 2. We acknowledge further that there may be such corrupt things in a Church or a society taking unto them the name and profession of a Church as that it is not lawfull to go on with such a Church or join with them in Church communion at all as where the Worship is grossely idolatrous or Doctrine is publickly taught or professed contrary to the very foundation of Christianity But bring the case to the particular corruption instanced by the Author and then we say that if in a Church through negligence or loosnesse of discipline corrupt members be admitted or wicked scandalous persons be admitted to the Communion the Godly indeed ought in an orderly way to testify against such a corruption to say to Archippus to the Minister and Rulers take heed to your Ministry to mourn for such abuses in the Church But ought not to separat from that Church and the exercise of the true Worship and Ordinances of Christ therein But may go on and partake with that Church in warranted acts of Worship participation of the Sacraments in the exercise of all Gods instituted Ordinances and yet be free of the sin of corrupt fellow partakers of these Ordinances and of the sin of Rulers sinfully admitting such enjoy Gods presence in the Ordinances as well as if all joining with them were holy and good and to say that other mens wickednesses in abuse of Ordinances prejudices or defiles these Ordinances to me using them aright for my self and testifying against mourning for others abuse thereof is a wild errour contrary to the stream of holy Scripture both in the Old and new Test as has been abundantly demonstrated by these I last mentioned section 9 Now for his exceptions against this To the first to protest against a thing as evil and wicked and yet daily and continually to go on in the acting of that thing and practizing it is indeed a wicked mocking of God and man But daily and continually to go on in the exercise of a lawfull and necessary duty in the company of wicked persons against whose wickednesse I do testifie and does all that is incumbent to me in my station is not to mock or dissemble nor to do the thing I protest against I am but a mere passive or has no concurrence to the wickednesse of others But there is here in Mâ— Lockiers words a grosse supposing or begging of the very thing mainly in Question viz. That if wicked persons be admitted to fellowship in a Church as to the communion of the Lords Supper that the thing a Godly Christian ought to protest or testifie against is all joyning in the Ordinance when such wicked persons are joining therein with them This is a very begging of the thing in Question and utterly false The thing the Godly ought to testifie and protest against is the wickeds presuming to abuse the Ordinance and the Rulers sinfull permitting them so to do But to say he does or should protest that no Godly person ought to use the Ordinance of God or performe warrantable Worship when wicked persons either thrust themselves in with them or negligent Rulers permits them so to do is to suppose the thing in Question and is unwarrantable yea contrare to the current streame of the practise of the Godly under the Old and New Testament both yea to the practise of Jesus Christ himself in the Church of the Jews To his second exception 'T is true in practicall things it is not so much a mans word as his practise which gives the dislike But the Question is whether the performance of a lawfull and necessary duty of worship or exercise of a true Ordinance of Jesus Christ for instance partaking of the Lords Supper to remember his death till he come againe when and where wicked and scandalous persons will thrust themselves in to do it prophanely or are permitted by Rulers so to do be such a practicall thing as I am oblidged to dislike as a thing unlawfull for me to do this is the Question the negative whereof we hold to be the truth of God held forth in his Word The instance produced by the Author for clearing this his second exception viz. of a man in an Idolatrous Church protesting against the Masse and yet still going to Masse is so grossely and absurdly impertinent that one may wonder how it could be alledged in this purpose by an intelligent man The Masse is even upon the mater one of the grossest Idolatries that ever was in the world And for a man to go to Masse when he pretends to protest to go against it is to adde to commission of Idolatry mocking of God and sinning against light professedly So that Mr. Lockier needed not make it a mater of doubting how well such a practise should please God or deliver the man from guiltinesse But what is this to participating of a true Ordinance of Jesus Christ for instance the communion of the Lords Table in a Church not Idolatrous but may be negligent and loose in the exercise of Discipline and permitting wicked scandalous persons to participate in that Ordinance when the Godly participating with them testifies against such abuse in the Ordinances Nay can it be freed from great rashnesse I will not say that which I might to parallel these two together But yet farther to bring in as a parallel
to clear the businesse Naamans practising of heathnish Idolatry in the house of Rimmon amongst a people not so much as professing the true God but an Heathnish people professedly denying the God of Israel what will intelligent pious men say to this To the third exception Whether Mr. Lockier defines protesting well to be a peece of revenge the vehemencie of Repentance let Lawyers judge To my simple apprehension protesting in the nature of it has nothing to do with Repentance as not importing guiltinesse in the person protesting but being an act whereby he testifies against the sinfulnesse and unjustice of the dead of some others that he himself may appear clear and free from the concurrence in or the accession to it and preserves himself in a legall capacitie to challenge it before a judge competent but whereas Mr. Lockier supposeth that a man protesting or testifying against the intrusion or admission of scandalous wicked persons into the participation of an Ordinance of Christ or lawfull necessarie act of Worship if he participate in that Ordinance or Worship when and where scandalous persons participates therein that in this the man halts and halves he does but beg the thing which will not be granted to him and he will never prove And on begged suppositions to say how these will accord is worthy deep thoughts of heart favours of contempt of Readers if not of somewhat else To the fourth when there is a Protestation against the constitution and very being of an Assembly 't is true there is no submitting to it by the Protesters But yet there may be a protesting against some on or more particular deeds of an Assembly when the constitution and being of it is acknowledged and to such an Assembly submission is not refused or denyed by any principles of ours So there may be a protesting or testifying against some particular abuses in a Church and yet communion keeped with that Church in lawfull true necessarie acts of Divine Worship But if the Author mean that if such an abuse be in a Church as that wicked persons are permitted in it or coming to Communion that in that case the Godly must protest not only against the deed but the very thing of that Church as no Church and therefore must not joine therewith in warranted acts of Worship but separate from its Communion altogether he will not have the simile of Assemblies and our cariage to them to go along with him and it is in it self without warrand contrare to the warrand of Scripture and we doubt not to say a most Schismatick Assertion Mr. Lockier in Sect. 56. and 57. brings and answers a new Objection and therein raiseth much dust to small purpose about the causalitie of Baptisme as to the constituting a Church The Objection is this Doeth not Baptisme give the forme of a true Church and you say if the forme and foundation be right it may be capable to purge it self right Sir you are much mistaken if you think that we hold Baptisme alone to give the forme of a true Church We say it is the initiall seal and solemne entry and admission of Members into the Visible Church so this is a needless Objection brought in it would seeme to vent a new conceit borrowed out of Mr. Hookers Survey part 1. c. 5. of a Church without Baptisme of which a word shortly upon his Answer to this Objection Only here we say this that which gives form and being to a Church is the true Doctrine of the Gospel and Covenant of Grace for substantials at least solemnly avowed by the sealing of Baptism and Preached by a lawfull Ministry Lawfull Ministry I say as to the essentials of a Gospel-Ministry these three at least are necessary to give the being of a Gospel-Church And where these are tho there be many corruptions and defects in the Church yet it is capable to purge it self from its corruptions and to supply its defects and to urge unchurching of such a society and dissolving of it as no Church or totall separation from it is not of GOD. But come we to speak a little to the Authors Answer to his Objection Baptism saith he doth not give the form of Church membership So say we too Profession of the true Christian faith is that which giveth the form of Church-membership de jure Baptism is the solemn seal thereof But Mr. Lock having in his Objection spoken of that which giveth form being to a Church how falleth he now to speak of that which giveth form of Church-membership Is there no more requisite to give form and being to a Church we are now speaking of a Church Visible but that which giveth form to Church membership simply This is a grosse mistake Profession of the Christian Faith simpliciter is that which adaequately gives the form and being to Church-membership simply But to give form and being to a Church there must be concurring with this a Ministeriall dispensation of the Doctrine of Faith and Ordinances by such means as Christ hath instituted them to be dispensed by A Church existing without a Ministry compleat in the nature and being of a Visible Church is a thing unheard of in the Word of GOD. See Huds c. 6. vindic section 12 But to Mr. Lockiers purpose in hand His aim here in his solution is to maintain that Baptism is no wayes necessary to Church-membership We confesse it is not that which giveth the forme and being of a member or the jus but yet we say it is necessary as the solemn seal of actuall admission into the possession of Church-membership in the ordinary way appointed by Christ The Authors Reasons for his Assertion are two 1. There may bee a Church and so consequently members of a Church before Baptisme Ministers are before Baptisme and the Church is before Ministers for out of it are they made and have their keyes c. See this abundantly dashed by Caudry in Mr. Hookers Surv. c. 5. 2. Saith he The Church was visibleble when there was no seal neither Circumcision nor Baptisme and then how could these constitute a Church Answ What a childish reasoning is this There was a Church without Circumcision and without Baptism when neither of them was yet instituted by God Ergo after Circumcision was instituted to be the solemn seal of his Church there might yet been a Jewish Visible Church without it and now after Baptisme is instituted to be a solemn initiall seal of the Christian Church there may be a Christian Church without Baptisme he might as well say that there may be a Christian Church without the profession and belief of that Article JESUS the Son of MARY is the CHRIST why the Church was sometime when there was no such Article to be believed section 13 He addeth to these two Reasons this prejudice Besides how much this gratifieth the judgement and practice of Anabaptists any one may see who constitute Church members by baptism and how much Presbyterians
are against Anabaptists all their writings shew and how much they lay to our charge for ushering in and countenancing this Tenent Answ How we holding Baptism to be the seal and solemn admission of Visible Church members do gratifie the judgement and practice of the Anabaptists in that which is Anabaptism their excluding of Infants of Christians from Baptism I professe my self one that cannot see The Author would have done well to have assayed to shew us how that any way advantageth their Tenent Indeed he sayeth true that Presbyterians are much against Anabaptists Doctrine But would hereby fasten a peece of dottage upon them Because that being so much against that Doctrine they yet maintain a Tenet concerning Baptisme that much gratifies it but let him assay to clear this for it is not enough to say any one may see it What ground there is to looke upon his Tenet concerning the allowed matter of the visible Church as tending to Anabaptism we have shewed before in the 1. part of this Examination But it seems to me that in this place the Author does not a little gratifie the judgement of the totall enemies of Baptism and Socinians that accounts it needlesse amongst Christians While as he averres that there may be a Church he must mean a Christian Church else he speaks not to purpose before baptism and that even before they be baptized acting eminent Church acts as making to themselves Ministers If this to averre that persons may be a Church without baptism and men may be Ministers of a Christian Church without baptism if this Assertion be not advantagious to enemies of Baptism I leave it to the Authors second thoughts section 14 His last Ojection But since this opinion prevailed we see a vast toleration of all strange and damnable Doctrines This indeed is an heavy prejudice against your way and the thing in fact is too too palpably true and you could not here deny it but only goes about to extenuat yea and in a great measure to justifie it and so much the more sad is this charge against you that not only hath this thing eventually followed since your opinion has prevailed But it tends to this in the very nature of it while as it attributes to every single Congregation may be of seven or ten persons an Independent supream Ecclesiasticall power in matters of Religion so that if any such Congregation should hold and teach any Haereticall Doctrine there is no Ecclesiastick power on earth that can authoritatively interpose to reclaim or censure them And for the Civil Magistrate he say you must take heed how he useth his sword for a weed-hook in these maculis mentis But now briefly see we what the Author returneth in answer to this charge section 15 We are willing to be a terrour to evill works and as unwilling to be a terrour to good We are not so well skilled in divine things as to tell what every thing is in the bud We are patient more then some would have us till the bud blossome and bear and when we see the fruit naught upon all occasions we give our witnesse against it by dispute discountenance and otherwayes as we understand the Word to warrand us Answ Alas Sr are you so ill skilled in Divine things as that you cannot tell what these many vile errors vented and taught by many in these lands are which yet to this day are permitted without any terrour used against them and think you that terrour enough against such things to Dispute against them as for discountenancing them we professe we can find no discountenancing of any maintaining errors amongst us more then those that are most orthodox and for your other wayes of witnessing against them we know not what it is forsooth Sr a bold Haeretick will care much for all your Disputes yet I beleeve it is little testimony even this way that this Author has given against the grosse errours of the time let him shew if ever he has moved his tongue or imployed his pen against Anabaptism Antinomianism Arminianism Socinianism and other grosse errours which he knowes aboundeth amongst his Countrey-men both at home and in the Army in this Land as 〈◊〉 has done with much bitterness against the Government of the Church of Scotland which yet is according to the truth of God and if not he personally * I know not if Mr. Lockier has taken the Covenant yet the supream Representative of his Nation and many of the prime Officers of the Army stand bound by the Covenant and Oath of GOD to maintain and defend section 16 But saith he if Tares and Wheat must grow together into the World till the end thereof the Civill Magistrate had need to be wary how he useth his Sword for a Weed-hook in maculis mentis spots of the mind lest Presbytery get a by-blow amongst the rest Some mens weapons to fight in their quarrels are to us as Sauls Armour to David too heavy we cannot tell how to wield them Because we take a litle stone and a sling when others would take an halter and a crosse do we then give a vast toleration Not by might nor by power Civill but by Gods Spirit in his Word and other Ordinances we fight in these quarrels Which weapons the not so terrible to look on yet are mighty through God to east down strong imaginations of vain men Answ 1. They are not meer maculae mentis that we think the Magistrates Sword should medle with But to extenuat damnable Doctrines vented to the high dishonour of God and seduceing of souls from the Truth of God to the destruction of their souls under the name of spots of the mind favours little of the true zeal of God and to reckon in Presbyterie amongst these is to call light darknesse for which I pray God grant the Aâ—thor Repentance 2. If the Civil Magistrate must use the Sword to be a terrour to evill works either he must use it as a Weed-hook against such Haereticall Doctrines or you must say that Haereticall Doctrines are no evill works which is to contradict the Word of God in terminis Philip. 3. 2. 3. It is but an odious intimation that we would have an halter and crosse taken against the teachers of every erroneous Doctrine Indeed there be some blasphemous Doctrines and not a few of them in the time As a halter or a crosse is too little for the obstinat venters of them * I have heard with mine ears soÌ„e boldly avow that every man anointed with the spirit is as much a Christ as JESUS the Sonne of GOD. but there are others wayes whereby the Civil Magistrats might imploy their power for suppressing false Doctrines from being brought forth to the dishonouring of God if they were as zealous for Gods honour as they are for their own interest 〈◊〉 4. While as you do here take off the Civil power from medling with these strange and damnable doctrines and allowes
no other means of dealing against them but by the Word and other spirituall Ordinances if you do not give a toleration to them let all men of common sense judge the Passages of Scripture hinted at by the Author for putting a colour upon this opinion of his are miserably abused For the former the parable of the tares I refer the Reader to Mr. Rutherfurd For the latter Zachar. 4. 6. Not by might nor by power but by my Spirit saith the Lord of Hosts Certain it is from the whole context that the Lords meaning there is this Because the people lately returned from Baylon and now imployed in the work of building the Temple were much discouraged in the prosecution of the work by the thoughts of the greatnesse of the work of the greatnesse of the power and opposition of their enemies and of their own weaknesse he would have them to know that it was not by the power of the creature but by his own power that that work was to be carried through and that therefore they ought not to be discouraged seeing his power was sufficient to bear down and remove the greatest impediments and to make the weakest means effectuall to accomplish the work 5. It is true that the word and other Ordinances are mighty through God to cast down strong imaginations of vain men but is it therefore a good Argument and Consequence the Word of God and other Ordinances are mighty through God to cast down such strong imaginations as Haereticall Doctrines Ergo the Civil Magistrate has nothing to do to suppresse the teaching of them by his Sword and power If so then it will as well follow he has nothing to do to suppresse or punish the out-breakings of carnall lusts in adulteries thefts murders c. Why For I beleeve the Word and other Ordinances of God are mighty through God to cast down these as well as the other The Author addeth Order is but making to in Church and State and therefore things are but disorderly in this Nation Warres make Lawes mute Answ 'T is well that at last he acknowledges that it is so that errours are tolerat for that is the charge he is answering to and that this is disorderly which yet how it can consist well with what he hath now been saying in the preceeding words I see not but if the excuse for this be relevant I leave it to God and all judicious indifferent men knowing the progresse of matters these ten or twelve years and what ought to have been done and might have been done had men been willing to have it done for setling truth and removing things contrary to sound Doctrine as was undertaken by Covenant and Oath to the most high God to be done section 17 He shutteth up all thus SECT 58. Finally Christians take this answer to all that may be further objected To be enquiring is honourable but to be ever learning and never practising is dangerous It was an heavy curse that Jeremiah wished upon himself Jerem. 20. 17. It is an heavy curse indeed upon that poor soul concerning whom it may be said the womb of truth is alwayes great with him alwayes in pangs and throws with him but cannot bring forth Forsooth Sir you have soon done with it We must take this for answer to all that may be further objected against that you have been pleading for Stand not upon these Objections but fall to practice down with our Church Government and Churches to the ground this to my conception is the scope of these words else I confesse I understand them not sure this man has had a wonderfull conceit of what he has been saying in this debate that thinks we should all be so convinced hereby of the truth of that which he has been pleading for that tho we had twenty Objections moe against it then he has touched as indeed we have many yet we should step over all and do what he biddeth us I will crave leave to say it I think no man of understanding beside himself will have such a conceit of it As for us we tell him we are not now to be enquiring about the matter he has been Disputing against I mean whether it be truth or if the contrary maintained be him be truth We have declared before God Angels and the World that the Religion established in this Church by the mercy of God in Doctrine Worship and Government of the Church is the truth of God taught in his Word and we are sure it is so and as we are bound by the will of God and our vowes and Covenants to abide in the profession and practice of this truth So we trust that God will establish our hearts with his grace to abide therein As for such as are fallen away from it we lament their case that if they have been moved by any of these things presented by this Author that they should kythed so ready to be turned about with every wind of doctrine the God of grace awaken them to remember whence they have fallen to repent and do their first works Amen APPENDIX Wherein is Examined what is said in the forementioned letter of the new Independents of Aberdene for the Independent Congregationall and against the Presbyteriall way of Church-Government section 1 THese Authors usher in what they say on this purpose with this preface Touching Presbyterian Government indeed when thoughts of Questioning it were first born in upon us we did a long time suppresse them as tentations Because we had so solemnly though too implicitely engaged to the maintenance thereof Yet afterwards knowing that Truth cannot losse by a search we brought the maters to the ballance of the Sanctuarie And now after seeking of God as he was pleased to give us grace and using all helps which we could have we professe so far as we can see with reverence to precious and learned men of another judgement the Congregationall way comes nearer to the paterne of the Word then the Classicall forme And to us it appears c. section 2 Indeed when these thoughts were born in upon them they had just cause to look upon them as tentations and for ought that they have brought for justifying them here they may justly yet look upon them as tentations as we trust shall appear in the consideration thereof But here 1. It may be just mater of enquiry to others and haply may be of good purpose to themselves to reflect and consider when these thoughts began first to be born in upon them at least when they began to out any thing of them Did we hear any thing of such thoughts in them but since the late great revolution of State in this Kingdom after Worcester and how soone thereafter did we hear of them by some of the number although others thought fit to suppresse them some longer This may seem to be ground of searching of heart which is deceitfull above measure 2. It seemeth by the Authors own
and triall as is a sufficient ground whereupon the Church may and ought to esteem and judge the person truly gracious regenerate and endued with true saving faith and repentance in a word a true inward Saint or if somewhat else section 13 As for the Tenet of the Independent Brethren all of them speak not the same way Mr. Hooker Survey part 1. c. 2. pag. 20 21. confesseth that the expressions of some of his Brethren as well as those of the Separation are somewhat narrow at the first sight and seem to require exactnesse of the highest strain and so speaks for a candide interpretation of them to wit that when such Phrases of theirs occurre upon this Subject as these Onely the Saints faithfull called and sanctified are to be members of the Congregation such a construction as this be put upon these words persons visibly externally such to the judgement of charity not alwayes really and internally such by the powerfull impression of Gods free grace Certainly some of them have so roundly affirmed that none should be acknowledged members of the visible Church but such as are true internall Saints that hardly can such a construction be put upon their words See D. Holmes and Mr. Barclets expressions set down by Daniel Cawdry in his Schem of contradictions in the Independent way n. 17. And Mr. Lockiers expressions of this purpose along his Lecture can as hardly suffer such a construction Others of them indeed have spoken more warily and in a lower strain as Mr. Hooker himself stating the Question p. 1. pag. 15. tells us persons who may be are hypocrites inwardly yet if their conversations and expressions be such that we cannot but conclude in charity there may be and is some spirituall good in them we say and hope and are bound to conceive they are Saints these are fit mater of a Visible Church Only it is to be observed that it cannot be well discerned by his words whether he meaneth a * By a positive judgement wee meane the elicting of an act of the understanding whereby we affirme the man to be such and by a negative judgement the abstaining from affirmation of the contrarie negative judgment of charity or a positive his words as to this are so wavering and fluctuating and that very remarkably pag. 14. end and 15. begin he speaketh of the mater thus So far as rationall charity directed by rule from the Word a man can not but conclude that there may be some seeds of some spiritual work of grace in the heart Here if we look at these words A man can not but conclude one would think that a positive judgement were intended for that expression doth import a necessity of elicting positively an act of judgement affirming of the subject that form touching which the Question is But the next word which is but a may be nothing being more said there before he concludeth the description of Visible Saints seemeth to cast down that and to import lesse Then a little after he expresseth clearly a positive judgement we say and hope and are bound to conceive they are Saints Again in propounding the state of the Question the mater is involved in a cloud We cannot conclude but in charity there may be and is some spirituall good in them c. If we look at that we cannot conclude but c. one would think only a negative judgment were intended for these words import no more but a necessity of abstaining from an act of judgment whereby the form in Question is denyed of the subject or the contrair thereunto affirmed But when it is added there may be and is c this seems to speak for a positive Before it was we cannot but conclude and therewith there may be only Now it is we cannot conclude but and herewith there may be and is I verily think the godly man has been at a puzzle in his conceptions about the mater Of all the Brethren of the Independent way whose Writings I have had occasion to see Mr. Nortoun in his Answer to Gulliel Apoll. his Questions are most mâ—derate and come nearest to the truth In many particulars he cometh below that which is required by most part of all others of that way particularly in that expresly he asserteth that it is not a positive judgement but only negative that we are to have of the grace of Church-members c. 1. that we are not positively to judge ill of them section 14 But not to insist on these differences this in generall is their common Tenet that only such can be taken to be members of the Visible Church whether as foundationalls at the first gathering of the Church or as additionalls by admission into fellowship of the Church as may and ought to be accompted in the judgement of charity true heart-beleevers having reall communion with Christ and that upon sufficient evidences given thereof 1. By knowledge in the Fundamentall points of Religion and such other as are requisite and necessary to be known for leading a life without scandal 2. An experimentall work of Grace upon their hearts of Repentance towards God and Faith in the LORD JESUS CHRIST 3. A conversation not only without scandall and offence before men indeed Norton goeth no further but also without neglect of any known duty and commission of any known ill concerning which they must be a good space tryed first in a way privat if the Church be a gathering by one another mutually untill they be mutually satisfied in the judgement of charity touching the truth of the grace of each other If it be in the admission of additionall members the triall is first by the Ruling Elder or Elders both by way of diligent enquiry for information from others and by way of conference with and examination of the parties themselves Then all things being clear and satisfactory to the Elder the person being propounded to the Church the people also must as opportunity may serve them try their spirituall condition and that both wayes too If these find no realitie of satisfaction they present their dissatisfaction to the Elder or Elders which stayes the proceeding for the present But if satisfaction hath been gotten by Elders and People in this privat way then the persons to be admitted must further every one after another if it be at the first gathering of the Church make first a publick confession of their knowledge and faith in the grounds of Religion then a declaration of the experimentall work of their effectuall vocation 1. In Repentance from dead works 2. In their unfeigned faith towards the Lord Jesus and then must produce if required a testimony of their blamelesse conversation For a testimony to my faithfulnesse in this representation of their Doctrine I refer the Reader to these on the Margent * Hookers Survey p. 1. c. 2. pag. 14 15 24 25. p. 3. cap. 3. pag. 4 â— Brief Narrat of the pract of the Churches of N. E. pa.