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
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
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
appears to be some grounds in the Text to think the contrary viz. these 1. That Peter with his severe objurgation and denunciation joynes a serious exhortation to Repentance and Prayer with an insinuation of some hope of mercie v. 2â— 2. That the Historian has registrate that Simon did not shew himself obstinate but accepting of the words of Peter and touched with the terrour of the threatned Judgement sought the help of the Apostles Prayers to escape it 3. But supposing that Peter did at this time Excommunicate him yet that it was done upon this account simply that he was not in Christ that he had no share in reall grace has no footing in the Text we will find a further mater â—…d to his charge an atrocious crime of seeking to buy the gift of the Holy Ghost with money Nay that for non regeneration simply a man should be Excommunicat is a wild assertion unheard of in the Word of God which enjoyneth this censure only in the case of obstinacy and contumacious contempt of the Discipline of the Church or at farthest in case of an atrocious scandall which case yet is doubtfull as may appear in the debates of Learned Men about the Excommunication of the incestuous Corinthian 4. The place 2 Tim. 3. 5. is most contrary to the scope and purpose of the context alledged as a rule holding forth that all professours not having true grace of Regeneration or not giving evidences thereof so far as men can discern and judge are for that to be casten out of the communion of the Visible Church It is clear as nooâ—-day that the Apostle by the men of whom he saith they have a form of godlinesse means not every professour unregenerate or not giving evidences convincing so far as men can judge of Regeneration but persons openly and grossely in their conversation scandalous flagitious blasphemous c. As is evident both by the words going before and following section 14 Thâ—â—ast Object he laboureth to answer the Apostle 2 Tim. 2. 20. But in a great house there are not only vessels of Gold and of Silver but also of Wood and of Earth and some to honour and some to dishonour by house he meaneth Visible Church therefore the Visible Church may consist of good â—…d bad Mr. Lockier propounds Arguments against his Tenent as himself pleaseth in the most â—oft way for his own advantage We hope in the next Section to give an Argumeâ—… from this and other like descriptions of the Visible Church formed somewhat more pungent now we shall only consider what he answâ—…eth unto it as laid down by himself His Answers are two section 15 First That there may be bad men in a Church hath not been denyed because Hypocrites may delude the judgement of the best men but he the Apostle saith not that these vessels of earth are there allowedly but they are there to dishonour That is being creept in where they should not be they are to be cast out of the Church as dishonourable as indeed was Hymeneus and Philetus of whom and of one Alexander see what the Apostle sayeth 1 Tim. 1. 20. which shews that when men put away that which they seem to have faith coupled with a good conscience they are to be put away to their master as vessels of dishonour appointed for wrath Answ 1. Passing now that expression that bad men are not in the Church allowedlie having pondered before in what sense it may be granted and in what not passing this what a wilde and forced Interpretation is that vessels to dishonour i. e. that are to be cast out of the Church by Ecclesiastick censure Excommunication Who ever dreamed of the like before Clear it is that the Apostle in the back or outside of the comparison by being to honour means appointed and imployed to more honest and honourable uses in an house And by to dishonour meaneth not casting out of the house to Interprete him so were ridiculous but to be appointed and imployed to more base and fordid uses And in the kirnell or application of the similiâ—ude under the name of vessels to honour is meaned the elect of God sanctified and prepared to every good work and ordained â—o glory as is clear by the verse going before and the verse following And so by vessels to dishonour are meant cast-awayes whom being in the Visible Church God makes use of for such ends as he pleaseth and in end will separate them to that wrath and confusion they are fitted for whether ever here-away they break out into such scandals as shall make them to be casten out of the Visible Church or they continue in the heap or in the house to their ending day That this is the genuine meaning of the words I think no intelligent man will deny 2. It is a false supposition which Mr. Lockier insinuateth that bad men in the Church i. e. men void of true grace and unregenerat as and becausâ— such are to be cast out of the commuâ—…on of the Visible Church the Scripture allowâ—…h no casting out of men but because they are scâ—…dalous and contumâ—…ous or at least atrociously scandalous which latter yet as we said before is questionable and it alloweth men that are such to be casten out though they be haply in state truely regenerat and justified And therefore 3. It is a most inconsiderat word of the Authors where expressing the nature of Excommunication he â—ayeth they are to be put away to their master as vessels of dishonour and appointed unto wrath i. e. in plain words as reprobates ordained to eternall damnation This is very different from Pauls theologie 1 Cor. 5. 5. to deliver unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Far be it from me and from the Churches of Christ to use Excommunication upon such a consideration of a person and for such an end as Mr. Lockier determines here which in effect makes the Church in the sentence of Excommunication to determine concerning mens reprobation a secret which God hath keped up to himself and is altogether hid unto and undiscernable by men except in the case of sinning against the Holy Ghost which yet is hard for any to determine upon 4. The Excommunication and casting out of Hymeneus Philetus and Alexander is impertinently alledged to the purpose viz. that all men that are not true Saints or have not true grace so must Mr. Lockier's bad men be understood are upon this account to be cast out of the Church these were not such men simply but taught abominable heresies denyall of the Resurrection perverse seducers of people from the faith blasphemers and for these they were cast out 2 Tim. 2. 18 2 Tim. 1. ult section 16 His next Answer is this Moreover by this great house he Paul First means the Church of the Ephesians for whose sake Paul wrot to Timothy and what they were according to the judgement of
of Government but particular Congregations where they can conveniently associate together they are oblidged by the rule and warrand of Gods Word to associate under common Presbyteries Classicall and Synodicall and in this case that a particular Congregation ought not nor may by warrand of Gods Word exercise these acts of Government of publike and common concernment as Ordination and Deposition of Ministers Excommunication of persons by it self alone But these acts ought to be done by the common Presbytery Classicall or Synodicall And that a particular Congregation ought not nor may not by warrand of Gods Word perform any act in maters particularly concerning themselves so without the common Presbytery of the association but that there should be liberty of appeal to the common Presbytery And that the common Presbytery may juridically and authoritatively cognosce and judge upon their proceedings and actings In a word it may do things of Government particularly belonging to it self in and by it self but with subordination to the larger and common Presbyteries these things have been abundantly proven by sundry learned men as Mr Gillâ—sp in his Assert of the Government c. Mr. Rutherfurd Gull Apollon in his consideration of sundry controversies Jus Divin The Ass of Divines come we to see what Mr. Lockier bringeth for the contrair section 3 First It is granted by our Brethren sayeth he that such a Church hath this sufficiency in the exercise of some Ordinances as Preaching Administration of Sacraments without seeking the consent or help of the Classes Nor were the Church to neglect these Whence he concludeth that it may also exercise the other Ordination and Excommunication And gives for a proof of the consequence upon that grant If they may do the greater surely they may do the lesser and there is no dispensation of so choise an excellency as Preaching as Paul witnesseth making it the chief part of his errand I was sent to Preach the Gospel not to Baptize Answ 1. 'T is true we grant that such a Church i. e. a particular Congregation having all its Officers hath sufficiency in it to exercise these Ordinances of Preaching and Administration of Sacraments i. e. the Pastors of a particular Congregation may Preach the Word and Administer the Sacraments without speciall consent or help and concurrence of the Classicall Presbytery to every act nor were he to neglect or cease from these if the Classis should forbid I mean without just cause Yet it may be and it is so indeed by the warrand of Gods Word that the particular Congregation cannot have in the ordinary way of the Church in a setled and constitute state the Pastor to exercise these Ordinances but by the consent and potestative mission and Ordination of the Classis or some associate Presbyterie and tho the Pastor of the particular Congregation his exercising these Ordinances be not dependent upon the actuall concurrence in the severall individuall acts Yet therein he is subordinate to their Ministeriall Authority to try and judge his Preaching according to the Word of God and if they find just cause may forbid him to preach and they forbidding he must obey But 2. It s a grosse non-sequitur a particular Church or the Pastors in a particular Church have sufficiency or power to preach the Gospel and administer Sacraments without the help or concurrence of the Classicall Presbyterie Ergo they may also exercise these other Ordinances Ordination and Excommunication without their concurrence And the proof of it is invalide because that is greater and if they may do the greater alone by themselves they may also do the lesser For by that same reason it should follow A Pastor hath sufficiency and power by himself alone to preach the Gospel to Baptize without the help and concurrence of his fellow-Elders in the Congregation Ergo he may also by himself alone Ordain and Excommunicate without their help and concurrence Why That is the greater and if he may do the greater alone he may also do the lesser The Author himself will not I conceive admit the Consequence here The truth is the interest of persons to exercise this or that or the other Ordinance is not to be attended or determined according to the greater or lesser excellency of the work But according to Christs commission institution and grant of power to them The exercise of Ecclesiasticall power in some things which is commonly called power of order as Preaching of the Word Administration of Sacraments is given to Christs Ministers severally and a part considered as single Pastors So a Pastor may preach the Word and administer Sacraments alone without concurrence or speciall consent either of the whole Church or other Rulers to every act But in other things these of the power called the power of jurisdiction the exercise and power thereof is not given to one but to an unity To the community of Governours of the Church united together not any single Rulers severally Therefore tho a Pastor may preach and baptize alone yet he may not Censure nor Excommunicate alone And if he should do this the act were invalide both in foro Dei and in foro Ecclesiastico Now the power of Ordination and Excommunication being given to a community the Question is whether this community be a particular Congregation having an intire particular Eldership or the Eldership of a particular Congregation by it self and independent from a larger Presbyterie this Mr. Lockier saith but his Argument grounded upon our grant to prove it is impertinent as we have seen section 4 But further he would prove that a particular Congregation hath power to exercise all Ordinances as well as any thus Sect. 41. The Keyes are not divided The Keyes are all given to Peter as personating the Church of beleevers in the Gospel that Kingdom of which Christ said he would build And I will give unto thee the Keyes of the Kingdom of Heaven and whatsoever thou shalt bind on earth Mat. 16. 19. Surely this particular here used is not in vain but to set forth that every Gospel-Church every particular Congregation of beleevers united as a visible organicall body for Gods Worship have ability a power given to it as to such an end he means to exercise all the Keyes alone and by themselves which he expresseth thus they have not a lame commission part of the Keyes at their girdle and strangers and forrainers carrying another part Answ 1. As to that of dividing the Keyes we have said sufficient before 2. As to that alledged the Keyes were all given to Peter as personating the Church of Believers c. we have spoken also before in the Examination of his first proof of the first Assertion Now we adde but these things here 1. I would ask Mr. Lockier what he means by the Church of Believers in the Gospel Whether the universall Church Visible of Believers Then he must acknowledge a Church Universall Visible individually one For certainly the article the denotateth
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
are baptized and ordinarly hear and professe a willing mind to communicat with the Church in the Holy things of God they being not scandalously wicked ought to be admitted yea are members of the Visible Church But 2. To say that men are not members of the Visible Church and yet that they may be ordinary hearers of the Word according to your principles is but a fair word to make Children fain of nothing For say ye a Minister is a Minister only in relation to his particular flock and the members thereof therefore say I as a Minister he is to Preach the Word only to them and therefore he must sute his Preaching of the Word unto them that is unto men sealed of God by his Spirit so far as men very spirituall can discern and so as a Minister or a Ministeriall Preacher of the Word he is not obliged to bring any word for hearing for the case of that man that is not a member and so if that man hear ordinaâ—ly or at all tho he come to hâ—ar any Preaching of the Word fitted or prepared to do him good 't is more through hap then good guiding as we say or else you must say that a Minister when he is to Preach the Word he must prepare and study something as a Minister for Visible Church-members suteable to such and something to Preach as a privat gifted man for such as are without But 1. An ordinary Preacher of the Word as a privat Christian is a Preacher unknown to Scripture 2. And one and that same man Preaching at that same time as a Minister to some and as a privat man to other hearers is far more uncouth to cripture I beleeve a Minister by Scripture rule ought in his ordinary and publick Preaching of the Word to act and Preach as a Minister and to be wholly taken up with the work of his Ministry For to that he is appointed of God and commanded to look to and fulfill Eph. 4. 12. Collos 4. 17. 2 Tim. 4. 2. section 31 2. It is said by some of them that they will receive any in whom they see the least thing of Christ and therefore there is no such hazard of holding out persons that have not true grace in them To this that least thing of Christ is some outward evidence to ground a positive judgement that the man is Regenerat Now I inquire what is that least thing of Christ upon sight whereof you say you will receive men Is sober serious profession of the true Religion and faith of Christ and of subjecting a mans self to the Ordinances and Government of Christ sufficient to you that thereupon you will receive him Or must there be somewhat more to make it up If you said the former we were at agreement upon the mater about the qualification necessary in soro Ecclesiae for admitting of persons to be Church members but this you acknowledge not to be sufficient Let men thus seriously and soberly professe there must be a time for observing their conversation and their must be a tryall and searching into the experimentall work in their hearts Now if it must be somewhat more then that I enquire what is the least thing more We have seen before what they held forth in their rules of tryall and dare say yea thinks it were unchristian unwarrantable rigidnesse to say the contrary that there may be and are many honest sincere Converts in whom there is not to be seen by others and who cannot shew to others that which they hold forth as the least more then that which we have said and therefore still by their way many truly Regenerat may be held forth tho desirous of Church communion and offering subjection to the Word and Ordinances of Christ for my part I had rather twenty hypocrites were let in then that one gracious soul yea or Elect tho yet not Regenerat come this far on as to desire to be in and to professe subjection should be held forth and yet this accurate and pretended cleanly way of these Brethren tho it tend to exclude many who may be are truely Regenerat yet it may let in any unregenerat if they can but play the Hypocrite handsomely and have some Book-learned-knowledge section 32 Argument 7. Shall be taken from these descriptions of the Visible Church in the Word of God holding it forth to us frequently as a mixed society of good and bad under the similitudes of a barn floore wherein is an heap of wheat and chaffe Mat. 12. of a corn field wherein are growing together tares and wheat Chap. 13. 24. of a draw-net gathering in good fish and bad ibid. vers 47. c. and of a great house wherein are vessels of Gold and Silver and vessels of Wood and Earth 2 Tim 2. 21. I confesse this Argument hath not been well managed against the opposites which has given them occasion to slight it as proving nothing but what themselves grant For when no more is alledged from these places but that the Visible Church is such a society as even when rightly constitute there are in it a mixture of true beleevers and hypocrites they say they yeeld the Argument wholly that in the purest Visible Churches there may and will alwayes be a mixture of hypocrites with true beleevers and Saints de facto but that the Question is what sort of persons ought de jure to be admitted or permitted to be members of the Visible Church But the places duely pondered and considered together will afford us a more pungent Argument which will not leave open a way for such an escape We present it thus in form if the Lord himself describing the outward constitution of the Visible Church as to the mater whereof it consisteth not only holdeth it forth as a mixed society of some truely good and gracious and some bad unconverted and gracelesse ones But also declareth that his will is that his servants should not cast out of it all such as they conceive to be bad and unconverted but that they permit even such in the outward Visible Church leaving to himself to make the full separation of the one from the other Then it cannot be that by his apointment and institution it should be the necessary qualification of Visible Church-members in foro Ecclesiastico that they be all true converts and gracious ones at least so far as men can discern and judge this proposition if the consequence and connexion thereof hold good leaves no door open for the former escapes as is evident and I conceive that the connexion or consequence of it is undenyable because upon the supposition of the opposite of the consequent followes clearly the opposite of the antecedent that is to say if it were Christs institution and will that true grace at least so far as men can discern and judge should be the necessary qualification in foro Ecclesiastico of all Church-members it should clearly follow that it were his will and
lean that way 1. Not only speaks he to his heare â—s in the present â—…seâ— if thy brother offend thee go and tell him tell the Church but also is speaking of a case that might have in that present time fallen out and which falling out it was necessary for them to know and be informed what course they should follow fâ—…edresse of it Hudson vindic of the Essence and Vnity of c c. 1. p. 3. 2. It inclines not a little to understand a Church that was in present being among the Jews because he applyes his present speech to the capacity of the Jews Let him be to thee as an Heathen and Publican who might not have communion with Heathens and would not with Publicans But Christians might eat and drink with both I say not these are demonstrative grounds Yet they may seem to lean that way But see we what the Author brings from the Text that the order of the Gospel Church and it only for so he must be understood is meant section 7 His first Ground is this He Christ speaks in the verse foregoing of little ones which he explaines to be true beleevers and converted ones v. 6. v. 3. this is made the qualification of the visible members of the New Church in the Chapter foregoing Mat. 16. 17. Ans 1. That true saving faith and conversion is the qualification viz. in the externall Ecclesiastick Court of Visible Church members is a dream and that it is taught Matth. 16 17. is another dream and that another kind of qualification as to substance is requisite in visible members of the Church under the N. T. then was under the Old is a third as many of his own side will confesse who usually in that Question bring Arguments from the constitution of the Church under the Old Test 2. What necessity of consequence is here Christ in the foregoing v. 14. of Matth. 18. speaks of little ones true beleevers and true faith is the qualification of members of the New or Gospel Church â—…rgo when v. 17. he bids a Brother if he cannot get an offending â—rother reclaimed by privat admonition tell the Church he is to be understood to speak only of the order to be kept in such offences in the Gospel Church that was to be afterward I confesse if this consequent can be clearly deduced and proven from that anteâ—…denâ— per decimam nonam consequentiam I am deceived certainly the consequence of it is not immediatly evident let the Author assay to make it out section 8 2. Ground Then saith he the very words of censure in case the Church be disobeyed are the same he useth to Peter when he gave the Keyes to him upon his faith Whatsoever ye bind on earth c. Mat. 18. 18. and just this he saith to Peter c. 16. 19. And I will give unto thee the Keyes of the Kingdom of Heaven and Whatsoever thou shalt bind on earth c. so that the one explains the other That by Church is not meant the Presbytery or Eldership of one sort or other but the Gospel Church the Congregation of beleevers these conjunctim have the power to censure Answ I confesse I cannot well such is may be my dullnesse conceive what is the order and forme of this Argument in relation to prove that which he undertook a little before viz. that in that tell the Church is not meant the Jewish Eldership whether Civill or Ecclesiastick 1. If he would reason thus the words of censure here used are the same with these Mat. 16. 19. when the power of the Keyes were given to Peter upon his faith and these are words expressing the order of the Gospel Church Therefore by the name of the Church used here cannot be meant the Jewish Eldership I Answer then the Author considers not that the first words of censure are such as are relative to the order of the Jewish Church let him be to thee as a Heathen man and a Publican Or 2. If his purpose be to reason only thus The power of censure spoken of here being the same with that spoken of Mat. 16. these to whom it is ascribed here and given to there are the same the one plaâ—… explains the other But there Mat. 16. it is given 〈◊〉 Peter is a beleever and so in him to the Church of beleevers the Gospel Church Ergo here must be understood not the 〈◊〉 of â—…e and or other Jâ—wish or Christian Answ It s 〈…〉 â—ver yet proven not ever will be that the power of the â—…yer of binding and loosing were Mat. 16. given to Peter as a beleever 〈◊〉 to the 〈◊〉 Church of beleevers section 9 He adds for 〈◊〉 These 〈◊〉 have the power to censure and cast out according to that Corn. 5. 4. When you are gathâ—…ed together c. to deliver such a one to Satan c. and by the same power â—…ved in again that as his punishment was by many so his consolatio◠〈◊〉 reception might be by many also as 't is 2 Cor. 2. â— that Satâ—… might take no advantage which is enough to shew how that admission of members should be by a joint act of the Church as well as excommunication of Members ANSW The Author contemns his Readâ—… very much when as he thinks it enough to cite controverted Paâ—…ges of Scripture and affirm they speak enough for his 〈◊〉 without the least essay to bring any argument or ground to prove and clear that to be their meaning which he affirmeth They are too too credulous that will be moved by such kinde of dictating rather then disputing We deny that the place 1 Cor. 5. 4. doth import that the power to censure and excommunicate doth belong to the whole Congregation of believers as Judges and formall authoritative Actors therein And we deny in like maner that 2 Cor. 2. 6. doth import that the reception of the censured or excoÌ„municated is by the whole Congregation acting therein authoritatively When Mr. Lockier shall be pleased to present us some reasons for what he saith we shall take them into consideration In the mean while he must give us leave not to be moved by his naked Assertions and withall we refer the Reader for further satisfaction concerning these Passages to Cameron praelect in Mat. 18. 15. p. 19 â—0 Edit Salmur in 40. Rutherfurd due right of Presâ— c. 2. pag. 36 37. and c. 10. pag. â—48 349 35â— 351 352. Jus Divin of Church Government par 2. c. 10. pag. 97. and humbly desires Mr. Lockier to consider what they have said on the places section 10 What followeth said by the Author in his 7th SECT the contrary to this understanding c. to the end Is nothing else but a bitter railing which I think the judicious godly men of his way will not own and account unworthy the defiâ—…ng Paper with transcribing it onely briefly to it 1. Whether â—…e Independent way or the Presâ—yterian way of Government be liker and nearer to
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
he could find used by Presbyterians to prove the power and authority of Ecclesiastick Government to be in the hands not of the people but only of the Church Officers I cannot think he will say so if he has been at the pains to Read them Why then has he passed others in silence if he minded to give his rationall Readers satisfaction touching his Tenet in this Question We refer the Reader to see these touched at by the Author here more pregnantly managed and others besides them in Jus Divin of Church Government part 2. c. 10 and c. 11. Sect. 2. Gul. Apollon Considerat of certain Gontrov c. 4. Spanhem Epist to David Buchan q. 2. Mr. Ruth Peaceable Plea and Due Right Now come we to Mr. Lockiers second Assertion SECTION VII Mr. Lockiers 2. Assertion touching Presbyteries of many particular Congregations combined whether Classicall or Synodicall and their power considered and the true state of the Controversie touching this matter between Presbyterians and Independents layed forth section 1 IN the former Assertion the Author would throw the Keyes of the Kingdome of Heaven the power of the Government of the Church out of the hands of them whom Christ has appointed to be Rulers over the Church his Officers to put the same in the hands of all and every one of the people And in the second he would so put them in the hands of one particular Congregation may be of seven or ten persons For of so many may a Church be compleatly constitute by their way as that they shall exercise all that power even to the highest acts thereof Independently as the supream Tribunall in Ecclesiastick Government under Jesus Christ upon earth So as that if there should be any errour committed by such a particular Congregation suppose the greatest errour or heresie in Doctrine maintained by it or a man unjustly Excommunicated and casten out of the Church there is no Ecclesiastick authoritative remedy under Heaven to redresse such an errour No Ecclesiastick Judicatory to which a grieved person may have recourse by appeal for Authoritative recognition or redresse of his grievance But see we his Assertion section 2 That Presbyteries or Elderships without the particular Congregations exercing authoritative and coercive power over it are an invention of man Having thus propounded his Assertion He explaines the subject of it thus By Presbyteries or Elderships without the Congregation I mean such an Eldership as is chosen out of severall particular Congregations assuming to themselves superiour and decisive power over them Afterward he calls it forrain Eldership SECT 20. And so forth in the rest of his Book And then again undertaking to explain the nature thereof sayeth I find among our Brethren themselves that Elders and Brethren sent and impowered from their severall Congregations respectively to transact and conclude such and such Ecclesiastick affairs within such a limited bounds ex sua potestate are a forrain Presbytery A note or two upon these things and then we shall more clearly and distinctly set forth the true state of the Controversie and what is our Doctrine therein 1. Whereas he propounds to himself to Dispute against the Authority of an Eldership or Presbytery without the particular Congregation i. e. as he calls it afterward forrain to the Congregation he but enters in a conflict against his own fiction And whereas he sayeth SECT 20. that he finds amongst their Brethren he means Presbyterians that a Presbytery sent from severall Congregations is a forrain Presbytery I humbly conceive for ought I can remember of any of them he wrongs them exceeding much I do not remember of any Presbyterian that acknowledges the Presbytery of severall Congregations associat in Government to be a forrain or extrinsecall Presbytery to these Congregations Nor is it so indeed It cannot be called a forrain Presbytery to all the Congregations associat under it Because it is made of their own severall Elderships Nor yet can it be forrain or externall to any of them Because every one is a part of it and in it as a part of the whole As a Parliament cannot be called a forrain Judicatory to the whole Kingdom whereof it is the Parliament nor unto any of the severall Cities or Counties which are parts of the Kingdom and are in the Parliament by their Deputies or Commissioners as parts constituents thereof Indeed the Prelate and his Cathedrall consistory taking to themselves the Government and Jurisdiction over all Congregations in the Diocese were an externall forrain Judicatory to these Churches because they excluded the other Congregations and their Elderships from all collaterall concurrence and copartnership with them in the Government But the Presbytery we speak for is made up of the Elders of the severall Congregations which it governs as intrinsecall collaterall parts constituent thereof and therefore cannot be called forrain to these severall Congregations 2. When as he expresseth the power of these Presbyteries against which he propounds this dispute under the name of coercition calling it a coercive power He seemeth on purpose to choise an odious word to render it suspicious by the very name For the word of coercing in the common use mostly seemeth to import outward bodily or civill force exercised upon persons or things to stop and represse their actions ipsis etiam renitentibus we ascribe no such power unto Presbyteries But a power of executing spirituall censures which have no externall force upon persons yea nor Physicall neither but only Morall as administred by the Eldership Tho they may be accompanied by God With a Physicall I mean a reall operation upon the persons either in mercy or judgement And if at any time those who are for Presbyteries over more Congregations speaking of their power call it coercive they mean no other thing but a power of Spirituall jurisdiction exercised in Spirituall censures such as the Author himself and these of his way attributes to particular Elderships of a single Congregation together with the Congregation over every member thereof If the Author had dealt ingenuously with us he should not used such a word without explanation of the thing he knoweth we mean But now let 's see the clear state of the controversie in this mater section 3 The subject in generall whereupon the Question runneth between us and the Independent Brethren is a Presbytery or Eldership of more Congregations then one Concerning which there are some things confessed and uncontroverted where of we should take notice in the first place that we may the better see where the difference and contoversie lyeth 1. 'T is confessed by our Brethren themselves that consociation of more particular Churches or Congregations in one Presbytery or Eldership is lawfull and usefull Hooker Surv. p. 4. c. 1 2. 2. That these consociations are and may be of severall sorts and degrees some lesser some greater Classes Synods and these Provinciall Nationall Oecumenicall Idem Ibid So then there is no controversie about the being simply
their judgements that nothing can be concluded amongst them What will you have done in such a case By all these may sufficiently appear the weaknesse of his first ground to prove that associat Elderships of more Congregations destroye and elude the end of Church power and Jurisdiction Come we to the second section 5 His prefaces to it with a big word as if some great matter were to be brought forth 't is good to enquire wisely into this matter as Solom saith what is an institution of God into such an end Who would not look for some great matter here Let 's see then the product of this wise enquirie If the power at home in the particular Congregation be the institution of God for its own affairs this shall discern better and judge better and heal better then all the Learned Assemblies in world which people litle looke after whilst this great noise is made with men of so great parts and worth which sojourning Presbyteries assemble withall Parturiunt montes c. Answ If this reason have any force it also militats as well against all Synods even consultatory as well as juridicall It shall follow it was a wrong course they of Antioch took to carry their controversie to the Synod of Jerusalem Why By Mr. Lockiers theologicall reasoning here the power at home in the particular Congregation of Antioch if it was a particular Congregation as these of our Authors mind may suppose it to have been being an institution of God for its own affairs it could discern better judge better and heal better their controversie then all the learned Assemblies in the world and so then that at Jerusalem c. 2. But what if the matter to be discerned judged and healed be not the particular Congregations own i. proper affairs but common equally concerning other Congregations also 3. But the grand and I may say too grosse sophisme here is a clear petitio Quaesiti a begging of the thing mainely in Question that only the Judicature of a particular Congregation is of Divine institution and an associate Presbytery Classicall or Synodicall is not of Divine institution unlesse this be supposed the consequence is null One Ordinance instituted of God for one end doth not make void and uselesse another Ordinance instituted for that same end But we say that an associate Presbytery of more Congregations is instituted of God as well as that of a particular Congregation The contrary of this Mr. Lockier should have proven and not barely supposed and upon that supposition alledged that the power in the particular Congregation being instituted of God shall do better then any Presbytery of that kind section 6 Thirdy saith he in the nature of the the thing 't is a course which casteth those which subject to it upon a multiplication of appeals and references forth and back from the Session to the Synod c. and whether this looks like Scripture Ordinance or like the thing it pretends to an effectuall removall of burden and offences whilst it thus hurryes poor people up and down let Christians judge This is ne quid detrimenti capiant capita Ecclesiae it may be the cryes of this and such like is come up into the ears of the Lord and ah alas that good men should be deaf Answ 1. This reason what ever it sayeth sayeth nothing against the being of Presbyteries over more particular Congregations the unlawfulnesse of which is the thing Mr. Lockier in his Assertion undertooke to prove but against the subordination of the lesser Presbyteries unto the greater 2. Neither sayeth it any thing to purpose against this point But in effect is rather a cavillation then solide reasoning The subordination of lesser Presbyteries unto greater as of Congregationall to Classicall of both to Synodicall Presbyteries in the nature of the thing casteth not persons upon needlesse multiplication of appeals nor Judicators upon needlesse multiplication of references But provides a course for relief to persons when they are or may be probably wronged by the sentence of a lesser Presbytery by appeal to the cognition and judgement of a greater And an help to lesser Presbyteries by having recourse by reference to the judgement and authority of a greater When such help is needfull for them as when they â—nd difficultie in their affairs either through darknesse or weightinesse of the matter or through differences or divisions amongst themselves or through power and prevalency of persons with whom they have to do in the exercise of their authority And if this be not more agreeable to Scripture and a way more likely to remove offences out of the Church of Christ then to put such an Independent power in the hands of a single Congregation may be of 50. or 40. or 20. or fewer persons â—…at if they shall Excommunicat a person and so deprive him of â—he fellowship of all Churches in the World or determine maintain and teach Idolatrie and grossest Heresie There shall be no power on earth in an Ecclesiasticall authoritative way to cognosce upon and redresse what they do amisse Let all Christians judge But that way of subordination of lesser Presbyteries to greater and of appeals is very agreeable unto and warranted by the Scriptures of God has been sufficiently demonstrated and vindicat against all the exceptions of opposers by sundry Learned Writers * See Mr. Gillesp Asser of the Govern of the Church of Scotland Assemblies Answ Jus Divin that we need not insist more on it till we hear more from Mr. Lockier then is said against it here As to that this is ne quid detrimenti c. we say plainly 't is but slandering not reasoning We acknowledge no capita Ecclesiae but one head Jesus Christ and that all his Ministers are pari consortio praediti honoris potestatis And I beseech you Sr. what is the emolument that any Ministers may reap by the subordination of lesser Assemblies or Presbyteries unto greater in regard of which they might be said to receive detriment if the Government were otherwayes to wit Independent in single Congregations Indeed if they should look to their temporary emolument they might see much reason to imbrace the Independent way as that which were the fittest means ne quid detrimenti caperent as any body may easily discern and I conceive some knowes well enough by experience As to that which is spoken in the end of this Sect. against this way of Ecclesiastick Government allowing appeals from lesser Presbyteries to greater as raising cryes that have come up into the ears of the LORD we shall say no more but this if any men at any time or any where in managing that Government have intangled and perplexed persons rather then extricated and issued their distresse and thereby raised cryes into the ears of the LORD by oppression of persons that is nothing against the thing it self Sinfull men will abuse even the best of Divine institutions and may be there are
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised by the false Teachers branding them with the black mark of liers subverters of souls and troublers of the Church This was a degree of censure and a virtuall admonition tending to further censure But actually to have proceeded further to Excommunication at first was not seasonable prudent nor needfull 4. If people and private Brethren were in that Synod as we deny not but they might be their interest in the determinations and consultations of the Synode was not by way of authoritative and definitive vote But at most consultative and by way of private consent and approbation as we cleared before against Mr. Lockier 5. That recommendation of obedience to the acts of that Synode from the goodnesse and benefite thereof expressed in the close of the Synodicall letter doth not argue their constitutions not to have been made and enjoined by an authoritative power obleiging under hazard of censure The most authoritative acts of any juridicall Court being sent in a respective way may be so recommended in such a way Neither that that in the constitutions of that Synode there is not an expresse and formall threatning of those that disobey with censure doth import by any necessity of consequence that the power they exercised was not authoritative and such as might proceed to censure Juridicall courts do not alwayes adde to their constitutions expresse and formall comminations of punishment Here especially it was not necessarie it being a clear case in it self that those Hareticks and Schismaticks who could by no other means be reduced were not to be suffered but censured and cast forth section 10 Now is this which we have been considering the pith and strength of the grounds whereupon these Authors have not only adventured themselves to desert and separate from this Church But also have darred to advise the Brethren to whom they directed their Epistle to appear with them upon the head of the businesse that is to put to their hands as chief actours to throw down to the ground that beautifull order of Government in this Church by the Officers of Jesus Christ appointed to rule his Church on earth in Congregationall and Classicall Presbyteries Synodes Provinciall and Nationall ordered in a sweet and excellent subordination among themselves which was after the first Reformation upon much deliberation for many years settled in the Church as warranted and grounded upon the Word of God was afterward when opposed born down and oppressed sealed by many precious servants of Jesus Christ with bitter and grievous sufferings of Imprisonment Banishment and even sentences unto death which the only hand of God restrained from being put in execution and was again by the good hand of God upon his people in this land after long oppression under Prelacie raised up has been attested by forraine Divines and Churches as the true Government of Jesus Christ in his Visible Church has been alwayes the hammer to break wickednesse and prophanitie and the hedge to keep out Errours Haeresies and Schismes made this Church against all evil doers and enemies of truth terrible as an Armie with Banners which at this day is the eye sore of all the Sects and Hereticks of the times the butt of Satans malice to throw down and raze this to the ground which some of the same Reverend men to whom they wrote have through the grace of God to their praise in all the Churches Vindicated against all enemies thereof upon one hand and other and stand engaged by solemne vows and the dreadfull Oath of God to maintain and defend to their lives end to set up I wot not what and I think the Authors themselves wots not what and if they do not this to threaten them with the streaching out of GODS hand and to lay upon them the horrid imputation of being snares to GODS people O Lord how terrible are thy judgements in these times as upon outward things so upon the Spirits of men while men are thus caried about with every winde of Doctrine What need have these that professe the Truth to take heed that they have received it in love lest they be given up to believe lies section 11 The Authors adde only That there might be somewhat said from antiquity that the Government of the Church was partly Aristocraticall partly Democraticall in much of the first three hundred years and that the people had no small influence in maters of Discipline but that they forbear as desiring to leane on a surer foundation Answ What they have produced of this surer foundation i. e. the Holy Scâ—ipture to leane themselves upon in their departure from the Church of God in this land wee have seen and how little ground it affords to sustain them we have seen too I wish from my heart they had brought somewhat also though it had been but a little of that which they alledge may be said from antiquitie of these ages for their tenent of Church Government For in truth we professe our selves to be such as reverence very much under the Holy Scriptures which wee leane to only as the foundation of our faith in all maters of Religion the testimonie of the Orthodox Churches in these ages Mr. Lockier as we saw before undertook somewhat of this before magno hiatu under the name of common consent but what he produced to instruct it may blush before all men that has any wit and are not stark fools And I am perswaded what these Authors would have produced had they assayed it should have proven as little to their purpose section 12 There are two main points whereof the Independent Government consists 1. That the power of Ecclesiastick jurisdiction is in and formally to be exercised by the communitie of Professours if not wholly and by themselves yet jointly with the Elders and Officers they as well as the Elders concurring authoritatively in all acts of Government and jurisdiction 2. That there is not any larger Judicatories or Assemblies Ecclesiastick than of a single Congregation whether Classicall Presbyterie or Synod juridicall But that the Judicatorie of every single Congregation is the supreme Ecclesiastick juridicall court upon earth Independent upon and without subordination to any larger or Superiour Ecclesiastick Judicatorie They grant indeed some sort of Synods but denude them of all authoritative and juridicall power over particular Churches leaving them only power of advice and counsell or at most a dogmaticall power to determine cases and questions in Religion but without power authoritatively to enjoine their determinations upon particular Churches so as to obleige them to be censurable in case of disobedience or to inflict any censure at all upon offenders section 13 Now 1. suppose which yet cannot be granted that somewhat might be brought from antiquitie to shew that there was in the Government of the Church then a mixture of Aristocracie and Democracie and that the people had some influence in the exercise of Government Yet none dare be so impudent as