it which is not a little fault in determining contraverted points while as he speaks thus allowed mater of the Visible Church For mater of a Visible Church may be said to be allowed in a double sense or relation viz. either in regard of what is incumbent to a man himself by way of duty before God or in regard of what is requisite in him by way of qualification in the outward Ecclesiastick Court whereupon the Church may and ought to proceed in admitting him to the externall communion of the Church I confesse that none are mater of a Visible Church allowed in the former sense or relation but such as are not only so far as men most spirituall can discern or judge but also in very deed true converts and beleevers It s a mans duty in professing Christianity and adjoyning himself to the Church of Christ to beleeve with his heart as he professeth with his mouth otherwise he is matter not approven not allowed of God But I beleeve its another thing to enquire what is mater of the Visible Church allowed in the latter sense and thinks that advised men among our Brethren of the Independent way will say the same in the generall Yet I trow it shall be found afterward that the strength and stream of our Authors Arguments runs in the former and so are little to the purpose of the Controversie between us and our Brethren touching the mater of the Visible Church section 7 To make way for a more clear discovery of this and to the effect we may in the whole ensueing disput know what we are doing and not fight in the dark Andabatarum more it is necessary before we proceed further to open up and bound the state of the controversie which Mr. Lockier hes not done I cannot tell upon what intention or if upon any design at all and not rather out of pure neglect or some other such thing If he say he was Preaching to people and not Disputing in the Schoole and that therefore it was not needfull nor becoming Scholastically to state a controversie I Answ Whether in Pulpit or Schoole his purpose was to draw his hearers of this Nation from a Doctrine which they had learned and professed before the world to a new way Sure ingenuous dealing would have required that the Doctrine of this Church which he intended to refute and to take them off should been once at least plainly and simply propounded and presented before them This he doth not all along but in effect speaks so indirectly as if we allowed all meer professours whatsoever to be members of the Visible Church Well what he hes not done we shall endeavour according to our weaknesse to do and shall deal more liberally with his side then he hes done with ours Now then let these considerations be premised section 8 1. Let it be considered that this controversie is not about the Members of the Mysticall Invisible Church or of the Church according to its inward state but of the Members of the Visible Church as such or of the Church according to its external state The Church Mysticall Invisible or according to its inward state is the societie of men effectually called unto saving communion with Christ to which doth belong in the intention and purpose of God all the promises of spirituall blessings pertaining to life and salvation The Church Visible and considered according to its externall state is the societie of men professing true Christian faith and Religion for communion in the outward exercises of the Worship and Ordinances of God Admission of members into the Church Invisible is the work of God by the operation of the Spirit in Effectuall Calling and ingraffing men into Christ Admission of members into the Church Visible and according to its externall state is committed to the Pastors and Rulers of the Church who being men and so not seeing the inward constitution and condition of hearts must look at things obvious to the senses in their administration of this work Whence one may be orderly and lawfully admitted a member of the Church Visible who is not a member of the Church Invisible And about this our adversaries I conceive at least such as are most sound and intelligent amongst them will make no controversie Further it is to be observed that the question and controversie between us and the Independent Brethren much differs from that which is debated between the Papists and the orthodox concerning Church-members The state of thâ— controversie with Papists which they and namely Bellarmine involve with many Sophismes is truely and really this as the judicious Ames hes well observed Bellar. Enerv. lib. 2. de Ecclesia cap. 1. thesi 10 others have not so well considered whether the whole multitude of professours comprehending as well unregenerate hypocrites and reprobats as true elect believers be that Church of Christ to which properly doth belong all these excellent things spoken of the Church in Scripture viz. that it is redeemed by Christ the Body of Christ the Spouse of Christ quickened acted and led by tâ—e Holy Spirit partakers of all the spirituall blessings so that the gates of Hell shall not prevail against it Albeit Papists dare not state the question in these terms yet the affirmative thereof is the thing they intend that they might obtain a Catholick Visible Church at all times illustriously visible infallible and unfailable and that there Romane is it But it is a far other matter that is debated between us and our present adversaries viz. what persons are to be admitted and accounted to belong to the Church Visible according to its outward state So that these who shall make use of Arguments used by Orthodox Writers in shewing that not wicked hypocrites and reprobates but only the elect true beleevers are members of Christs Church against us for affirming that all who outwardly do seriously professe the Christian faith are to be admitted and accounted members of the Visible Church they are clearly in a great mistake and impertinency section 9 2. Consider we are to distinguish Visible Church-membership in actu primo and in actu secundo I must crave leave to use these terms and shall explain what I mean by them By the actus primus of Church-membership I mean such a state and condition of a person as makes that now he is not to be reckoned and looked upon by the Church Pastors or Professours as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. without but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as a stranger and alien but as a Brother 1 Cor. 5. 11 12. And consequently may and ought to be overseen cared for and fed by the Pastours and Rulers of the Church as a part of the flock and by private professours dealt with in duties of Christian fellowship according to their and his capacitie The actus secundus of Visible Church-membership is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitio i. e. the fruition and actuall use of Church priviledges ordinancâ—
did apostatize much and so forsook their assemblings and so their exhorting one another with all these means of grace and life which God hath instituted in this new house and so indeed grew worse and worse till at last they came as the rest of the Jewish Churches to nothing As long saith the Apostle as ye hold fast the practice and power of what you profess so long you are a Church but when you let go this you unchurch your selves and should it be persued upon you you should be thrown out as unhallowed mater but if others which should do it will not do it the Master himself who is faithfull will do it He wil cast such a Church wholly off which thus suffer his institution to be corrupted and so indeed he did write Loammi upon the first Churches quickly after the Apostles time for this thing section 7 Ans If this be not to force Scripture and make it speak what men please I know not what else is Let 's first mark some groundlesse Assertions and then we shall come to the main point of our Answer 1. I wonder at that rash assertion in the close of this and so indeed did he write Loammi upon the first Churches quickly after the Apostles time for this thing What and were the first Churches so soon casten off by Goâ— as no Churches What divine warrant is brought for this Assertion Sir produce the Bill of Divorcement given to them from the Lord. And was there never a Church since untill they were erected of the new Independent frame and model Were all the Christian Churches in Asia Africk and Europe in the times of the four famous Generall Counsels the first whereof was about three hundred years after the Apostles time now no Churches at all Here indeed look out the Donatists ubi cubas in meridie especially if we 'll consider upon what account the Author unchurches them because forsooth they admitted members into their fellowship which were not true Converts partakers of the sure mercies of David c. this is very Donatism in grain 2. The Author supposeth that the Apostle here is speaking to a Church of the Jews i. e. to one particular Congregation distinct from all the rest of the Jewish Churches This is but a bare Assertion without any proof or semblance of proof joined with it We know that some of the Learned Interpreters take this Epistle to have been written not to any particular Church or Congregation but to the whole multitude of the Jews professing Christian Religion scattered abroad through the world as were the Epistles of James and Peter and have for them an argument not improbable from that 2. Epist of Peter c. 3. v. 15. 'T is true that others think otherwayes upon consideration of what we read Heb. 13. 19. where the divine Author desires them he writes to to pray for him that he might be restored the sooner to them which seemeth to import a more limited compasse then the whole dispersion But granting this that it was not written to all the Jews why might it not be written to all the Christian Jews that were in Palestina and Judaea Most part Interpreters take it so but that it was written to one single Congregation of the Jews as Mr. Lockier would have it who will believe upon his bare word 3. He seems to suppose a clear untruth of these to whom the Apostle speaketh viz. that they did apostatize much forsook their Assemblies their mutuall exhorting with all the means of grace and life Indeed the Apostle warneth them to take heed of these things and speaks of some that did so but as for them he writeth unto he layeth no such thing to their charge as done by them but giveth testimony to the contrair c. 6. v. 9 10. cap. 10. v. 32 33 34 39. 4. The maine mistake groundlesse supposition here is this that when the Apostle saith whose house ye are if ye hold fast c. he meaneth this of an outward Visible Church-state So long saith he as ye hold fast c. so long ye are a Church he meaneth a stated Visible Church but when you let go c. you un-Church your selves c. And so as we see will have the words to involve a threatning of losing that visible Church-state upon failing of performance of that which is urged viz. holding fast the confidence c. contrary to the current of all Orthodox Interpreters * See Pareus Hyper. others in Morlorâ—t Excellent is Mr. Dav. Dickson a man of exercised senses in the Word of God his opening of these words N. 3. He the Apostle addeth a condition if we hold fast c. i. e. If we continue stedfast inward ly gripping the promised glory by hopâ— outwardly avowing by confession CHRISTS Truth Whereby he neither importeth the possibilitie of finall apostacy of the Saints nor mindeth to weaken the confidence of Believers more then he doubteth of his own perseverance or mindeth to weaken his own faith but writing to the number of the visible Church he putteth a difference between true believers who do indeed persevere and time-servers who do not persevâ—re to whom he doth not grant for the present the priviledge of being the house of God And then he hath this 2d. Doct. such as shall make defection finall are not a part of Gods house for the present howsoever they be esteemed I believe any judicious Reader will see this Interpretation somewhat more genuine then that of Mr. Lockiers who expone that whose house ye are of the state of grace and spirituall communion with Christ proper to the Mysticall Invisible Church in regard of which Christ dwells in the heart by faith and consequently conceive not the context of the verse to import a turning of them out of one state which now they were in into another estate upon non-performance of that duty which is required But to intimate that the non-performance thereof would discover that they were not in that state which they professed themselves and seemed to others to be in And I prove that it is to be Interpreted thus and not as Mr. Lockier will have it The Apostle meaneth the same here whose house ye are c. which he saith v. 14. We are partakers of Christ if we hold fast the beginning of our confidence c. So Interpreters agree that one and the same thing is said in both verses and the very purpose it self evidenceth so much But now is partaking of Christ nothing else but to be in a Visible Church state Yea for confirmation let it be observed that the Apostle saith not whose house ye are but we are so that he speaks of some what under the metaphor of house which he supposeth common to him and them together What was this Visible Church-member-ship of a certain we are not told where residing particular congregation of Jewes Mr. Lockier hes not heeded this or has purposely passed it over 5.
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
Passage of Scripture that holds forth a rule or warrand of any larger latitude touching admitting of members into the fellowship of the Visible Church then what is said of these Churches He must prove then the assertion in the latter sense viz. that these Churches were constitute of persons all truely godly as far c. formally considered as such and under no other consideration in their in-taking and being reckoned members in their outward visible societie If he could prove this of any one of them we should go over to his side of the controversie But now see how he proveth this nay all that is brought or can be brought by him is only this that the Apostle Writing to these Churches calleth them saints beleevers sanctified in Christ Iesus and the like which should we grant to mean inward true grace of regeneration and to be spoken not of the whole body collectively and confuse only giving the denomination of the whole from the better part but distributively of all and every one of them yet nothing else could necessarily be concluded from this but that they were such de facto and quo ad eventum and not that they were gathered and received into the externall fellowship of these Churches formally upon this and no other account that they were such reall internall truely regenerate saints The Apostles in the place cited speaks not nor intimates one word concerning the order of proceeding or account whereupon the proceeding was made in the visible externall constituting and setting up of these Churches or admitting of members into them neither doth Mr. Lockier so much as once assay to make a proofe of this point only after he hes cited some passages concerning the Corinthians he saith pag. 22. end and pag. 23. begin that these expressions should import that they did constitute gather together upon any other account but as there was the true grace of God evident as far as men could judge I cannot indeed see Alas 1. Is this to prove that which being the very main pinch of the Question to say no more for it but you cannot see how it was not done so 2. But I forbear to exaggerat this way of reasoning We are sure he might see in Scripture how persons were gathered and received into the fellowship of the Visible Church upon another account and trust by the Lords assistance ere we have done to let it be seen by such as will not shut their eyes upon the light of the Word Thus we have said already doth sufficiently discover the weaknesse and nullity of the inductive Argument to the point in controversie And I must say I wonder that Learned men such as I do with all respect acknowledge our Independent Brethren to be should have put such confidence in it section 3 But 2. Let 's see if he can prove that all these Churches were de facto and quo ad eventum constitute and made up of persons all truely Godly so far as Godly and discerning men could make judgement such as upon tryall would give evidence of the true grace of God in them as far as men could judge First then for the Romans is cited chap. 1. vers 6 7 8 9. where they are written to by Paul who surely was able to discern in spirituall maters and durst not complement with persons in things of eternall concernment under the styles of the called of Iesus Christ called Saints beloved of God these whose faith is spoken of through all the World and the Apostle writes to all that are at Rome and thanks God for them all and made mention of them all in his prayers Well what hence I cannot think saith he that a faith of so high esteem with Paul and of such renown through the Christian World and the mater of such servent Prayer should mean only a temporary faith Why Some of these were such as laid down their neck for Paul Rom. 16. 4. the rest surely in danger of their own necks every day by their profession living in the mouth of that Tyranne Nero as Paul calleth him it should be Lion or Dragon as Iohn calls all Heathen Emperours of that place Answ 1. We will not say it is a temporary faith he speaks of we grant it to be a saving persevering faith and for confirmation of this he might added a stronger ground from the Text then these he hath chosen that they are all called beloved of God and called Saints where as Estius noteth well intelligitur vocatio non communis externa c. i. e. is understood not common and outward calling but that whereby men are effectually called to faith holinesse and salvation which is the calling according to purpose and Predestination But now will Mr. Lockier or any man take upon them to say that Paul mean'd that all and every one in the Visible Church of Rome were such as had not a temporary faith only but a true saving faith and so were all and every one such as were to be undoubtedly saved I doubt he will hazard upon this assertion or if he will I doubt much if he shall have any other to bear him company in it May be he will say he intends not that but this that they were all and every one such so far as in his judgement he could discern and he was a man very able to discern in spirituall matters as he saith a little before But 1. This is an addition to the Text and how will he prove that it was Pauls mind to speak with such a qualification 2. He supposeth that Paul had acquaintance and experience of every one of them sufficient to discern what they were so doth that he saith import read Paul who surely was able to discern in spirituall matters But this behoved to have been by conversing with them coram and that he could not have it seemeth * Aret Rp. 1. 7 Calvin 1 Cor. 1 2. P. Mart. Rom. 1. 7. Calv. Gal. 1. 2 Er. Sar. cer Eph. 1. 1 Estius Rom. 1. 7. 1 Cor. 1 2. because he had not yet been at Rome to meet with every one of them there nor is it likely that every one of them had come from Rome and met with him otherwhere or he behoved to have it by communication by Letters from every one of them And what ground of conjecture have we for this I think to say it would be accounted a Dream As for report of every one of them and their severall evidences of grace by others 1. We have as little ground of conjecture for that though we find that there hes been great fame of their faith in common and in generall ver 8. 2. Report may be a ground of charitable beliefe I take beleef here in the generall logicall signification of it as it is contradistinguished from opinion and science but it cannot be a ground of a positive discretive judgement such as Mr. Lockier attributeth to Paul touching the Romanes faith for it
to be under Pastorall care and the Ministry of the Word If he could shew us this either in precept or approved practice we should soon yeeld and be at an end of this controverâ—…e But this he cannot nor ever will be able to shew and therefore the reasoning from the care and acuracy to be used in trying persons who are already in the Church in relation to admitting them to places of office unto admission of persons into the society of the Visible Church is unreasonable 5. When he saith that men are to be cast out by Excommunication when it doth evidently appear that they are hypocrites though not drunkards c. I desire 1. That it may be observed that an hypocrite may be taken in a double sense First for such an one as grossely and knowingly counterfeits a Profession of Christianity and so indeed is nothing else but an histrionicall stage-professor Secondly more largly for any that hath a profession of Christianity wherein may be he is morally serious but hath not within a Principle of true supernaturall saving grace Such are all unregenerate persons in the Church such an one was that young Man in the Gospel whom our Lord is said to have loved and the Lawyer of whom he said thou art not far from the Kingdome of Heaven Now if we speak of hypocrites in the former sense if men appear to be such I shall confesse that if they have been within they are to be cast out by Excommunication yet in the order that Christ hath prescribed after due admonition and evidence of obstinacy and incorrigiblenesse in the evill and of this I shall say more then Mr. Lockier viz. that it is far greater not only then drunkennesse and other such bodily sins simplie in genere peccati in the nature of sin But if it evidently appear also in genere scandali in the nature of scandall which is the ground and consideration upon which censure proceedeth because it is a very mocking of God in the highest degree But if we speak of hypocrites in the latter sense We deny utterly that every man appearing to be such is to be Excommunicated and casten out of the Societie of the Visible Church If a man professe seriouslie Religion submitting himself to Ordinances though there were appearance yea though it were revealed by God that yet he were not Regenerate and indued with true supernaturall Grace I say such an one were not to be excommunicate Let Mr. Lockier or any for him shew a warrand of Scripture for Excommunicating a man for non-regeneration The Doctrine of all Orthodox Divines hither till concerning the object of Excommunication and that grounded upon the Word of God is that which is shortly expressed by the Learned and Reverend Professours of Leyden Synop. pur theol Objectum circa quod exercetur haec Disciplina Ecclesiastica sunt illi qui fratres nominantur causa verò est vita prava vel Doctrina perversa nec ideo statim ubi quis frater nominatus in hujusmodi scandala incidit a corpore Ecclesiae excludi debet quemadmodum quibusdam Anabaptistis in usu est Sed post privatas demum publicas Ecclesiae admonitiones contemptas rejectas sicuti Christi verba aperte significant Mat. 18. disp 48. thes 25 26. And though drunkennesse and such like bodily-sins be lesse then hypocrisie in this sense i. e. non-regeneration simply and in genere peccati in the nature of sin yet it is not lesse in genere scandali in the kind of scandall and offence unto the Church Nay this hath not the nature of scandall at all 6. Yet Mr. Lockier according to the genius of his Doctrine ought to say not only men when it doth evidently appear that they are hypocrits but even if it doth not evidently appear that they are truly gracious and we cannot discern in them the power of godlinesse they are to be Excommunicate For his Doctrine is that none are fit mater to be admitted or permitted to constitute a Visible Church but such as are truely Godly so far as men truely Godly can judge and discern I beleeve most of the Independent way will disclaime him in this 7. Excommunication is an Ordinance to keep the house of God pure and according to what it ought to be in point of duety in foro exteriori and in order to salvation this we grant only in this sense that it is an Ordinance tending towards this as a means for this is an end of Excommunication that the spirit may be saved in the day of the Lord Jesus but not in this sense that the Church is obliged thereby to effectuate it quoad eventum this belongeth to God alone Excommunication is an Ordinance to keep the Church pure and according to what it ought to be in point of qualification in foro exteriori in order to externall Visible Church-state even quoad eventum But now what this qualification in foro exteriori in order to Church-state is is the thing in Question So Mr. Lockier in his reasoning from Excommunication to his Doctrine either alledgeth nothing to the purpose taking his antecedent in the former sense or begs the Question taking it in the latter 8. In the conclusion as propounded here First note If only reall Saints be the proper mater of a Visible Church and saving grace the complexion of it then all Saints so far as men can judge are not fit mater for these are not necessarily reall Saints simply 2. When as he saith not one known to be otherwise he should have said answerably to the former words no not one not known so far as men can judge to be such 3. Can justifiably enter may be conceived either in point of duty incumbent to themselves who enter and so the meaning is this men joyning themselves to the Visible Church and making profession of Religion without true faith and repentance are not justifiable in this before God or it may be conceived to be spoken of the Churches active admission of men into externall Church-communion and the sense is this it is not justifiable that men not having saving grace should by the Church be admitted to enter into the fellowship of the Visible Church If in any thing certainly in propounding Doctrines stating controversies forming conclusions ambiguities should be shun'd We grant the former sense but the latter we deny and it is not yet proven This much of the inductiâ—… Now come we to the fourth way of probation by reasons SECTION VI. Examination of Mr. Lockyers proofs brought under the name of reason section 1 HIs reasons are four which because they ly loose out of form and are somewhat prolixely pro pounded I shall labour to take up the strength of them as far as I can see ingenuously in form that we may both with the more shortnesse and clearnesse to the greater satisfaction of the Reader consider and answer them section 2 The first reason so far as I can possibly see may
be formed into these processes 1. The Church Visible is a building whereof Jesus Christ is the Rock and foundation Therefore the whole Visible Church and all parts of it consist of such persons as must be and bear upon him as a superstruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstructi Eph. 2. 20. And must be among themselves an uniforme congruous building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 22. so as they may stand Then supposing that consequent this will be the second processe But such persons as have not true saving faith such as Peters cannot hold and bear upon Christ nor can they make up an uniforme congruous building that will stand how can the building stand whose materials have not a symmetry but antilogâ—… and antistasie not an agreement but a fighting with the foundation and one another Ergo they are not fit materials to constitute the Visible Church Ans Truely this reason let me say it without offence is a building that cannot stand let a man but touch it as it were with his finger and it will to the ground 1. If it prove any thing it proveth not only that de jure the Visible Church ought to be constitute of materials or members truely endued with saving grace and faith but also it is no true Visible Church which doth not de facto consist of materials all such i. e. truely in veritate rei endued with true saving grace and faith and then likely there was never in the world a true Visible Christian Church unlesse it was that of the eleven after that Judas hanged himself or may be that Acts 1. nor ever shall be in the world For suppose a Church consisting of members all which may be accounteâ— truely gracious so far as men can judge yet seeing mens judgements herein are not infallible some of them many of them yea most of them are not indeed truely gracious and believers Then say I according to Mr. Lockiers reasoning here how can these bear and hold upon Christ who have no faith And how can that building stand whose materials have not a symmetrie c. Let men judge of them what they will and how probably soever that helps not for they want the bond by which they should bear upon Christ and they have no symmetrie one with another 2. 'T is grounded upon a meer mistake or false supposition that the building built upon Christ as a Rock and foundation Eph. 2. 20 21. is the Visible Church as such Mr. Lockier saith well that it is confessed on all hands that Christ is the Rock and foundation stone but he could not say it is agreed upon by all that the Church Visible is the building that is said to be built upon that foundation growing up into a holy Temple c. Papists indeed say it is the Visible Church that they may draw all the priviledges of the Church Invisible which is the Mysticall body of Christ to the Church visible and by that means at least to their own stinking whore the Antichristian Roman Synagogue But Orthodox Protestant Divinâ—… have ever maintained the contrary that it is the Catholick Invisible Church of the elect that is the building built upon Christ as the Rock and foundation stone see Whittaker de Eccles in many places known to any that hath read him untill of late Separatists and Independents have joyned with Papists in this and drawn all the priviledges proper to the Church Invisible which is the Mysticall body of Christ unto every Independent visible Congregation Mr. Lockier should have proven and not meerly taken for granted that the Visible Church is the building built upon Christ as the foundation-stone seeing he knew that it was denyed generally by Protestant Divines The Visible Church according to its visible state is not the building but the work house wherein the stones are fitted for to be laid in the building and built up 3. Mr. Lockier supposeth in this Argument that the Visible Church i. e. a particular Independent Congregation must be a standing fast lasting house quae non deficiat which is not to fail and that perpetuity is the priviledge and property of it in this also joyning with Papists against whom all Protestant Divines maintain that to belong only to the Church of the elect or if to the Church Visible not to any particular but to the universall We grant then that any Church Visible is defectible and may indeed fall and that even upon that ground amongst others that there is not an uniformity and homogeneousnesse amongst all parts of it some are of the seed of the Woman really good some be at the best seemingly good and really bad and the seed of the Serpent and Mr. Lockiers way will not make it to be otherwayes and we confesse that it is by the finger of God that any Church is any long space kept standing Yet God will keep Visible Churches standing for all the asymmetry and heterogeneousnesse of members amongst themselves as to their inward spirituall eternall state so long as he has a work for gathering and building up his elect amongst them for whose sake it is that a Visible Church and his Ordinances therein are set up You will say but doth not God this by means Ans yea verily he useth means which he blesseth and maketh effectuall for that end to the keeping down of the evills that are in many and would be ready to break out to the undoeing of all as long as he sees meet as the Preaching of the Word exercise of Discipline against scandals but God never prescribed this as a means for keeping up Visible Churches that no persons should be admitted or permitted to be in the Visible Church but such as are symmetricall and homogeneall in true saving grace This is a means altogether unpracticable by men unlesse God by an immediat revelation should point out the men section 3 Mr. Lockier for the strengthning of this first reason bringeth in 1 Cor. 3. from vers 10. thus Christ sayeth he it should be Paul doth argue from this medium that suitable to the foundation should be the building otherwise such uncongruous superstructions will be fired and they which make them vers 10 11 12 13. in which words the Apostle argues as I do that if Christ be laid as the Foundation-Stone in a building 't is good for men to take heed that they make congruous superstructions least all the building fall about their ears and see how he applyeth this vers 16 17. incongruous superstructions if it be in point of Doctrine it maketh incongruous matter it defileth the Temple of God destroyes it sayeth the margent and such will God destroy for the Temple of God sayeth he is holy which Temple ye are i. e. such are the Temple which are holy which have the Spirit of God dwelling in their heart and none else Ans 1. I professe I cannot forbear to say that I find Mr. Lockier abuse much Scripture in the little bounds of this Peece
by most impertinent Citations What is there in this place to the purpose of the constitution of the Visible Church as to its matter or Members the Apostle here ver 10 11 12 13 14 15. is speaking of Doctrines fundamentall and superstructed and that these ought to be suitable and agreeable to that what is this to the mater of the Visible Church Ay Yes by Analogie would he say first because the Apostle useth the same medium and argues as I do that if Christ be layed as a foundation c. Ans And must that hold Universallie because one using a medium in one mater reasons truelie and solidlie therefore another using that medium in another mater and reasoning that same way for forme must also reason truelie and solidelie What if this other erre in the application of the medium and if some of his premisses and principles whereof his argument consists be false upon the matter so it is here The Apostle reasoneth well and concludently upon that principle that the superstructure should be suitable to the foundation that Teachers should take heed what Doctrines they teach in the Church Because he assumeth well that Christ or the Doctrine of Christ is the foundation-point of Doctrine in Religion and all other Doctrines are the superstructures But Mr. Lockier assumeth amisse that the Visible Church as such is the superstructure built upon Christ as the Foundation The Scripture sayeth no where so a Visible Church-state or to be received unto or to be in the Visible Church state is not to be built on Christ as a Foundation but is to be taken in under or to be under the means of being built either first or in a further degree of advancement on Christ as a Foundation But further sayeth he see how he applyes this ver 16 17. incongruous superstructions if in point of Doctrine c. Ans This is somewhat spoken in the mist but for ought I can conjecture or conceive the meaning seemeth to be this that wrong Doctrines taught in the Church makes persons unholy and so unfit mater for the Church to consist of and so destroyes or defiles the Temple of God which is as he conceiveth the Visible Church And thus he will have the Apostle v. 16 17. to apply that which he had been speaking in the preceeding verses Now if this be not a forceing of the purpose and meaning of these two verses let any understanding man in the Christian World judge The plain genuine intention and purpose of the Apostle in these verses is to warne and dehort the Corinthians from defiling and laying waste the Church either by corrupt idle or curious Doctrine not suitable to the foundation Christ or by Schismaticall addicting themselves to this or that man who were teachers among them which was the purpose whereupon he began this discourse v. 4. or both and that upon these three grounds 1. The consideration of the dignity they were advanced to that they were the Temple of God consecrated by the indwelling Spirit to him 2. That such things did defile and lay them waste 3. That God would severly punish such as any wayes defiled and destroyed them that were a Temple consecrated to him Ay but 3. Saith he it is added for the Temple of God is holy which Temple ye are i. e. such arâ—â—he Temple of God which are holy which hath the Spirit of God dwelling in their hearts and none else Ans 1. Mr. Lockier then conceiveth that these words are brought in as a reason why he that teacheth wrong or incongruous Doctrines defiles or destroyes the Temple of God To this sense the Visible Church consists of such as are holy and hes the Spirit dwelling in them and none else therefore men by teaching incongruous Doctrine making men in the Church incongruous mater i. e. unholy destroyes the Temple i. e. the Visible Church A meer forgerie contrary to clear shining evidence of the Apostles context wherein any man that is not blind may see that these words for the Temple of God is holy are given as a reason why these that defile the Temple will be severly punished of God the reason of which consequence clearly intimate in the words is because God will not indure the defiling or violating of that which is holy and consecrate to himself 2. True indeed such are the Temple of God which are holy and none else So Mr. Lockier supposeth but without reason or proof Sure the Apostle borroweth this denoâ—…ation from the typicall Temple of Jerusalem but that was no type of a Visible Church but of Christs Mysticall body and every member thereof And hence I reason thus the denomination of the Temple of God is such as is competent to and predicable of these to whom it is attributed not only collectively i. e. to the whole society of them but also unto every one severally * Martyr in loc non solum fidelium caetus qui Ecclesia dicitur templum Dei dicitur sed unusquisque credentium in Christum reperitur ita cognominatus nam postea de fornicatione agens Apostâ—lus cap. 6. corpus cujusque credentis vocat templum spiritus Sancti But if it be taken for the Visible Church it could not be attributed to every member thereof Every one in it is not a Visible Church 3. If such only be the Temple of God in Mr. Lockiers sense i. e. a Visible Church which are holy and has the Spirit of God dwelling in their hearts and none else he may seek such a Visible Church in the new world of the Moon In the end of this paragraph he prompts us another Argument equivalent to this first from this that Christ is called the Head and the Church the Body In form it must stand thus If Christ be the Head there must be an homogenealnesse in the Church to him he meaneth they must be truely gracious and endued with true saving faith But Christ is the Head and the Visible Church his Body Therefore c. The reason of the connexion of the first Proposition is because else there can be no mutuall derivation from one to another Ans 1. Protestant Divines will with one consent deny your assumption as Popish and tell you that it is the Church of the Elect that is the Body of Christ the Head See but Whittaker de Eccles q 1. c. 13. pag. 449. in fol. Yet 2. For more clear and particular answer we are to consider that Christ may be said to be the Head and the Church his body either in a politicall sense as a King is called the Head of the Common-wealth and the People are called his Body Or to speak so in a physicall sense according to the similitude of mans body Now we grant that Christ is a Head to the Visible Church and the Visible Church hath unto him the relation of a body in the former sense Christ is a King of the Visible Church and the Visible Church is his politicall Body But hence it followeth not that there must be such a homogenealnesse in the Church Visible as Mr. Lockier meaneth that it be endued with true faith and
and all the Churches in the world were of such a complexion and constitution And we acknowledge that as it is the duty of every professour in the Visible Church in the sight of God that they be not only so far as men can judge but in truth and indeed truly gracious having true saving Faith Repentance and Sanctification So that it is the duety of Ministers and of every one in the Church according to their station and capacity to endeavour by all means instituted by God that it may be so But the thing that we oppose is your rigid opinion that will have no Church Visible at all unlesse you have it of such a complexion and will have none permitted to enter the society of the Visible Church unlesse before they be truly gracious sealed of God by his Spirit at least giving such convincing evidences hereof as they may be accounted such as far as men truely godly â—an discern and judge and will have all who are not such casten out to be as heathens This we oppose because it hath no warrand in the Word is contrary to the Word is obstructive to the salvation of many souls tendeth to the ruine of the Christian Church and Religâ—on But to oppose this and to oppose a Church of that complexion and constitution you speak of are much different Here then first we desiderate ingenuous dealing with us section 3 But what a flood of bitternesse followeth upon this What horrid crimes laid to the charge of his Opposers and what terrible dooms and woes denounced against them They have a meer spirit of contradiction bordering upon malice and blasphemy liâ—… Jews who not able to disprove things that were taught yet would contradict being filled with envy Acts 13. 44. A spirit of pure contradiction haunting men not a spirit of superiour light a tempter shewing men to be poisoned with Sauls spirit leaven'd with envy and malice and out of this do little else but blasheme the Tabernacle of God and these which dwell in heaven which is no other but a spirit of Antichrist Rev. 13. 6. whereupon is denounced Acts 13. 41. Behold ye despisers wonder perish c. and not wondering at nor believing the things that God sayeth and doeth no other effect produced by the Word and Works of God brought to their door but despising and thereupon with the repetition of the former 1. New denunciation of the curse Ezra 6. 12. and then here spoken to as heathen such as he doubteth Darius was but if he was one then cursed by one of their own high and low of them one as well as another as alterers and destroyers of Gods worship and People and will have them take this off his hand as an article of their Creed Will ye not believe And then the Prophesie denounced against the Antichrist and his followers Rev. 19. from v. 11. foreward is applyed to them Is this the soft sweet whispering we were told of Ah Mr. Lockier my soul is sorrowfull and heavy to think a man professing Christianity a Minister of the Gospel standing to speak in the LORDS sight and in his Name should have uttered such a horrid accusation and bitter invective against many whom Jesus Christ hath interest in and will owne at the last day I beseech you Sir return into your own thoughts and consider as in the Lords presence 1. Against whom you have spoken these things who were the Opposers of that your Doctrine nearest to you at that time and so to whom most nearly you intended your speech then uttered and now Printed Were they not the honest and faithfull servants of Jesus Christ the Ministers of Edinburgh and other ancient Christians there Were any of the people of that place so opposite to you in this mater as the most ancient and solide Christians many of whom were in Christ ere you or I had a being in the World and then with them doth not the Godly Presbyterians in the three Nations oppose you in this mater and the Godly Divines over-seas some of which have positively Printed their judgement in opposition to your way As n. the Valacrian Câ—asse And are all these led by a meer spirit of contradiction c. 2. Consider Sir what is the mater of quarrell Because they oppose your way of outward constitution of the Visible Church which will permit none to enter or abide in the fellowship of the Visible Church under the care of the Ministers of Christ but such as are already truely regenerate as far as the most discerning men can judge though they wish and endeavour by Prayers to God by pains upon men that all in their Churches might be such and would account it their Crown and rejoicing how many they may have such Is this to blaspheme the Tabernacle of God to destroy his Worship and People a spirit of Antichrist For which they must perish be cursed destroyed and all that written Rev. 19. from vers 11. come upon them Suppose they were in an error as it is not an error but the way of Christ might it not have passed amongst the Wood Hay or Stubble built upon the foundation but not destroying the foundation which may burn the builders being safe Ay but say you they maintain it out of a meer spirit of contradiction as did the learned Jews seeing a great aptnesse in many of their Countrey-men to receive the Doctrine of Christ and they not being able to disprove the things that were taught yet would contradict so they c. Ah Mr. Lockier What could the accuser of the Brethren said more boldly and more bitterly 'T is true some of our Countrey-men have shown themselves too ready to receive your Doctrine yet blessed be God not so many as you by insinuation boast of These few that hes done so I judge not their persons they will stand and answer for it before their Judge at the last day Some are now but fulfilling that which they had once prophesied of themselves But to you here Mr. Lockier 1. Suppose they be in an errour that oppose your Doctrine concerning the necessary qualification of persons for being mater of a Visible Church What are ye to judge them to do it out of a meer spirit of contradiction that they are poysoned with Sauls spirit leaven'd with malice and envy c. Would not charity have required that you should have judged possibly they do it out of ignorance and not out of malice against knowledge of the truth Were these Godly modest men Hooker Cotton alive they would and such as are alive of that way that are pious and judicious will I am confident detest and abhorre this your unchristian cruell judging of us Blessed be God we stand not nor fall at mans judgement we have one that judgeth us our Lord Jesus Christ and to him we referre this challenge you have laid to our charge and Sir if you do not repent of the rashnesse and cruelty of it which from our souls
ex abundanti Hitherto Mr. Lockier has been pleased to represent his adversaries as impertinent objecting prejudices against persons and not reasoning against his opinion he knoweth himself for what end Now at last he vouchsafes them the credit of saying some little thing a word or two in causâ As to the former now set down 1. He wrongs us in forming the conclusion or consequent 'T is not any meer profession whatsâ—ever we allow as sufficient to this state admission unto Church-fellowship some may professe mockingly histrionically or to discerning on purpose to deceive and subvert the Church as these Gal. 2. 4. Such profession we allow not but a serious sober profession such as we described before stating the Question 2. We give him the antecedent somewhat more constringent thus Simon Magus having been even now a vile sorcerer bewitching people with his sorceries and sacrilegiously usurping the honour of God upon profession of faith in a sober seriousnesse was by Philip baptized and received into Church-fellowship without passing any tryall if that profession of his proceeded oâ— judgement that it did proceed so far as men could discern from true saving grace and faith in the heart That his profession of faith was serious and sober and appeared so is evident in the Text For he was brought to it by conviction to astonishmeâ—… and wondering at the miracles that were done And the Text speaks not of any intended purpose of deceiving in his taking up that profession But that Philip tryed and examined his profession if it did proceed from a true saving work of Regeneration in the heart or that judgement was passed upon him as one truely regenerat so far as men can discern the Text sayeth not this nor any thing to that purpose Now let 's see what Mr. Lockier replyeth section 10 Surely saith he it was not shews but substance that was lookt at and conceived indeed to be in this man so far as man can judg i. of a tree by his fruit for de occultis non judicat Ecclesia There were surely outward signes of repentance in this man such as the Apostle Peter who received him unto fellowship was satisfied with Ans 1. Here is a palpable grosse escape committed by the Author when he attributeth Simons receiving into Church-fellowship to Peter for clear it is that Simon was received in Church-fellowship by Philip and continued with him therein some space ere Peter and John came down to Samaria Acts 8. 13 14. whether the Author has committed this escape of inanimadvertencie or of purpose I will not peremptorily determine But the latteâ— seemeth most probable that he might have the fairer occasion to bring in Peters words Acts 2. 28. to confirm his Assertion concerning Simons qualification in relation to his admission into Church-fellowship of which place anone 2. But whether Peter or Philip received him that there were such outward signs of repentance in this man that as far as men can judge of a tree by its fruit he was conceived positively to be a regenerate and a true savingly believer and that upon satâ—…faction in this it was that he was received into Church-fellowship how will the Author instruct prove this section 11 First saith he what Peter required at the hands of those Acts 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins c. he would did follow the same rule of Christ which he had received and delivered to others and therefore required as much at the â—ands of Simon If he would not dispense with this rule â—ith none of those great number there is no reason to think he durst exact lesse of this man to be satisfied in him especially â—earing what a creature he had been Answ Besides the continued escape of attributing Simons receiving into the Church to Peter whereupon yet much of the weight of this reason dependeth here is anotheâ— great mistake upon the mater which is the principall ground and being discovered the whole inference evanisheth Mr. Lockier supposeth that the Apostle Peter in these words Repent and be baptized every one of you for the remission of sins is speaking unto these people and prescribing a rule to them fot qualification in relation to stating them in outward visible Church-fellowship when as it is another matter in relation to which he is speaking and prescribing a direction for viz. how they might find pardon of their fearfull sin of crucifying the Lord of glory be reconciled to God and saved from the wrath to come This is evident as the noon day to any that will look upon the context For this rule and direction of the Apostles is in order to that which at that time was pressing the souls of these he speaketh to and to answer the question they propounded out of the anguish of their spirits Now clear it is that the mater that pressed them was their conviction of their horrid sin of rejecting and crucifying Christ and their danger of the dreadfull wrath of God and the question they propounded What shall we do was not about stating in visible Church-membership but how they might be freed of that guiltinesse and saved from the wrath of God This is it that the Apostles rule and direction relateth to and therefore 't is more then evidences of true repentance and faith so far as men can judge even true repentance and faith in veritate rei seu existentiae that he requireth of them This rule in relation to this end he had indeed received from Christ and neither could he nor can any other dispense with it or exact lesse from any in relation to that end But all is nothing to Mr. Lockiers purpose that Peter received from the Lord or followed in the point of admitting into the outward fellowship of the visible Church such a rule as requireth either true repentance and faith in reality of inexistâ—…ce or convincing evidences thereof so far as men can judg as the necessary qualification in foro exteriori Ecclesiae and as the ground whereupon only the Church may admit persons into externall Church communion this the Text saith not nor any other that he can produce from Scripture section 12 Next the Author goeth about to prove that Simon Magus did give such outward appearance of reall inward grace that the Apostle thought him really gracious a true and reall Saint 1. By what is said of him in the Text. 2. By the consent of the Learned Interpreters For the former 'T is said saith he that when he was baptized he continued with Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here is is much insisting upon the signification of the Originall word that it signifieth to be alwayes present to endure to be assiduous that it is attributed to hunting dogs that will not cease following the game till they have got it that it signifieth to persevere with strength Acts 6. 4. Rom. 13. 6. and then upon all
outward actings 2. That it is not the outward actings according to their mater or the deed done but as they are done from such principles faith and love and for such an end the glorifying and pleasing of God that argues the heart to be Regenerat and the doer to be in Christ and in the state of grace and consequently that a man cannot positively judge of anothers Regeneration by them but as they appear someway to be done out of such Principles and for such an end 3. That actings good upon the mater may in some probabilitie at least appear to others to be done from such principles and to such an end 't is not enough to have the mans own word and assertion for it but there must be a good time of them and that under some varietie of cases and conditions and some tentations For to act right for a start or to act right even for a good time a man coming under no alteration of condition or being under small or no tentations does not give much appearance to men without that these actings are right in their principles and ends 'T is evennesse and constancy in alterations of cases and under tentations assaulting to turn off the way that carrieth appearance of discovery of this 4. That the greatest part even of true Converts are not eminent Saints but weaklings and but as Children and that unregenerat civilians and hypocrites may in outwards go far beyond many sound gracious Christians 5. Yea that many true Converts may be under the prevalency of some sinfull infirmities and affections so far as not only to have but for a long time may be even to their last dayes as to live though not with inward liking and allowing which is not seen by others yet to the outward committing in known sinfull actings As for example may not gracious Christians be thus subject to an outward course of known cankerdnesse or some other the like distemper Let these things be considered and laid together and tellme if there can be a generall rule whereby there may and should be a judiciall tryall and positive judgement passed upon all and every Professour desiring the fellowship of the Church concerning their Regeneration or non-regeneration Wherefore I cannot but commend both the judicious and moderate determination of Mr. Norton who when he has laid down the rule or grounds of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby judgement it to be passed upon persons about their spirituall estate in relation to admitting them to Church-fellowship wherein yet I cannot joyn with him as being too strait and rigid and coming to define what sort of judgement it is that is to be passed upon them he saith we must not judge positively but negatively and practically i. e. saith he not judge evill of them 2. To carry our selves towards them in common duties as if they were good where 't is clear that as to the act of judgment he requireth no more but that we judge not men unregenerat and this is nothing else upon the mater but that same which we determined instating the Question viz. that in admitting of persons into the fellowship of the Visible Church we are to look at and take for sufficient qualifications such or such outward professions prescinding or abstracting simplici abstractione from the inward spirituall estate of the man for when I do not positively judge a man Regenerat or really gracious but only judges not him unregenerat and gracelesse certainly I abstract from both section 22 I will not here slip by what I apprehend my self and while I am Writing this I finde Mr. Baxter in his Book against Tombs hath distinctly for untill this time I had much longed for it yet I had not the occasion to see that Peece which may be replied to that I have been saying in the prosecution of this Argument tho it cometh not up to that M◠Lockier and others of his way would be at This Reverend Author I find sayeth these things 1. That none is to be admitted into the fellowship of the Visible Church but such as may and are judged to be members of the Invisible Church and true beleevers P. 1. c. 27. pag. 73. I take it for granted saith he that to be a visible member of the Church and to be a member of the Visible Church is all one And a little after Because men seem to be of the Invisible Church therefore they truly are of the visible and then if we were fully assured by his own externall discoveries that any man were not of the Invisible Church that man should not be taken to be of the Visible And a little after therefore if a converted Jew were to be taken in to the Church upon his profession we ought not to admit him except his profession seem to be serious and so sincere 2. That the judgement to be passed upon a man that he may be received into the Visible Church is not purum that he is a true beleever but modale that 't is probable that he is a true beleever pag. 93. 3. That the rule of this judgement he saith is this a serious professor of the faith is to be taken by us for a true beleever he meaneth as before probably I do much reverence and honour in my estimation this Judicious acute and Godly man and accounts the Church of God much obliged to him under God especially for his learned and profitable pains in vindicating the right of Infant Baptism Yet I do confesse in sundry things I cannot be of his judgement which I know by his frequent and serious expressions to this purpose he will not take ill had it not been for distractions otherwise and particularly by this unseasonable peece and I may say both uncharitable to this Church and unsatisfactory to any judicious man I would made bold ere now modestly to have represented to himself considerations upon some things I have found in his other Peeces and may be if God grant us both continuance of life and me some leasure I shall do that yet and adde some things also out of this Peece last come to my hands section 23 But now to the present purpose 1. The learned Author and I are fully agreed upon the mater concerning the outward ground upon which persons are to be admitted and acknowledged members of the Visible Church viz. a serious profession of the faith including a profession of subjection to the commands and ordinances of Christ is sufficient for this and that persons making this profession are without delay or searching for triall and discoveries of the work of their heart-conversion to be admitted The Passages he citeth for this purpose P. 2. c. 8 pag. 126 127. are clear for it I do heartily approve his weighty exhortation subjoined thereunto to these of the Independent way and presents the same to Mr. Lockier to be laid to heart by him as in the Lords sight See the Margine * Oh that our Brethren that are
the duty of his servants to cast out all such in the Visible Church as they did see not to be qualified not gracious converts which is flatly contrary to that which is supposed in the antecedent Now I assume that the antecedent is clearly held forth to us in these places 1. 'T is clear that in these places he holdeth forth the Visible Church in its outward constiâ—ution as to the mater thereof to be a mixed society of good and bad truely gracious and such as are void of true grace and not only this but 2. That not only he permits it to be so untill the last day But also 't is his will and he commands his servants to permit such to abide in the Church as even to their discerning are bad leaving the separation of them to himself at the last The servant said unto him wilt thou then that we go and gather them up Yes would Mr. Lockier say leave not one of them No not one of them in a Visible Church they are where they ought not to be they want the complexion of the Visible Church c. But sayeth the Lord himself Nay but let both grow together untill the Harvest section 33 Object If it shall be objected against this exposition and application of this place that hereby it should follow that any prophane ones ought to be permitted to be members of the Visible Church which in consequence is contrary to Christs institution of Ecclesiastick Discipline enjoyning incorrigible offenders to be casten out and Excommunicat and that therefore by these tares must be understood latent hypocrites which may be such in appearance as may charitably be judged by men true beleevers Answ It cannot be that such latent hypocrites as these only are understood Why They are such tares as are seen and known by the servants they must therefore be such as falls into sins and whose badnesse is obvious to the senses of others yet there is no contradiction between this of Mat. 13. 29. so understood and that of Mat. 18. vers 17. We may say as Augustine on the same places against Donatists Domino in Euangelio dicenti in illo obtemperare debemus ubi ait si neque Ecclesiam audierit sit tibi tanquam Ethnicus Publicanus in illo ubi prohibuit colligi Zizania ne simul eradicetur triticum potest enim utrumque custodiri The reason is because they may well be conceived to speak not adidem in respect to these same sort of persons The command of Excommunication is against such notorious offenders as to their offences adde contumacie against the Discipline of the Church or at least if it be further to be extended whose offence is atrocious these that offends these wayes whether they be tares gracelesse men or indued with true saving grace But there may be sinfull livers in the Visible Church seen to be such by the servants who falls not under either of these two sorts section 34 The Doctrinall notes which the Reverend Mr. Dickson hath upon that Parable Mat. 13. 24. c. are worthy the reading and consideration to this purpose we are on and they are genuine and naturally flowing from the place The Book is common so that I need not transcribe all I shall but bring two or three of them for such as may be has not the Book at hand 1. The externall Visible Church is worthy to be called the Kingdome of Heaven even in respect of the externall constitution of it in the world notwithstanding the wicked hypocrites in it because therein Christ rules as King and hath his Subjects all professing him to be King of Saints 4. It is mater of grief and offence to see in the Church of Christ so many unprofitable weeds 5. The rash zeal of servants before they consult their Lord and Master is ready with the hazard of the Church and true members thereof to have such a constitution of the Visible Church as they should suffer none to be a member who are not inwardly Regenerat But have all others of whose inward Regeneration they are not assured plucked from among Professours 6. The Lord although he hath given order to censure scandalous offenders yet he discharges his servants to presse towards such a separation as to have all weeds and wicked in heart to be cast out Least while they gather out the gracelesse tares they should root out also the gracious wheat with them For it is not possible for any man to discern the renewed from the unrenewed so clearly but he may be mistaken 8. The mixture in the Visible Church Christ the Lord is minded to permit and commands to be permitted till the day of Judgement and then but not till then shall a full separation of the godly and the wicked of the Elect and Reprobat be made In the time of Harvest I will say gather the Wheat c. See also his note on the ver 47. This Parable teacheth us that the Visible Church in the way of gathering members and in the manner of constitution thereof it is like a draw-net taking in all who professe subjection to Christ and his Ordinances good and bad true and false Professours for it gathereth of every kinde to wit whosoever professe faith in and promise subjection to Christ section 35 Argument 8. The Doctrine which excludes the Infants of Christians from being members of the Visible Church cannot be from Christ nor have any truth in it But Mr. Lockiers Doctrine concerning the mater of the Visible Church excludes the Infants of Christians from being members of the Visible Church go c. For the proof of the proposition I refer Mr. Lockier to Mr. Baxters Dispute against Tombs If he deny that Infants of Christians are members of the Visible Church let him take some pains to answer these many solid and acute Arguments brought by that Learned man to prove that they are The assumption is most clear For Mr. Lockiers Doctrine is that none others no not one other are fit mater of a Visible Church but such as are truly converted so far as men truely converted and very spirituall are able to discern and judge This is a thing that cannot be spoken or understood of â—nfants And it is remarkable that Mr. Lockier nor here when he propoundeth his Doctrine concerning the mater of the Visible Church nor else where in prosecuting it in this Lecture does so much as once with these whom he allowes to be mater of the Visible Church take in their Infants as some others of his mind are wont sometimes to do And therefore that which Mr. Caudrie sayeth considering Mr. Hookers conclusion concerning the mater of the visible Church that had he not added a little after comprehending the Infants of confâ—derat believers under their Parents Covenant he might have been suspected c. Mr. Lockier having altogether left this out I may say it of him positively he is justly to be suspected of concurring with
Anabaptists whose Doctrine concerning the mater of a Church is the very same with his section 36 Having added some reasons from Scripture to these which Mr. Lockier was pleased to take into consideration besides which he may find sundry others in other Divines who have Written on this Subject as namely Reverend Mâ— Rutherfurd Apollonius his consideration of sundry Controversies c. and Spanhemius his Epistle to David Buchanan I might adde a large enough Catalogue of Testimonies from Orthodox Divines both ancient especially in their Writings against Novatians and Donatists and Moderne since Reformation of Religion from Poperie But being of the mind of that Reverend and Learned man who said he esteemed more of one Testimony of Scripture then of ten reasons and of one solid reason more then of ten humane testimonies I will spare to fill up Paper this way only this I may say that our opposites have the whole stream of Orthodox and Reformed Divines against them Let the Learned Ames a man in some other points too much inclining to the Independent Tenents speak for this Bellar. Enervat Tom. 2. lib. 2. c. 1. 11. 5. falsum est sayeth he internas virtutes equiri à nobis ut aliquis sit in Ecclesiâ quoad Visibilem ejus statum i. e. it s false that inward vertues or graces are required by us that one may be in the Church as to its visible state And he had good reason to say so for we shall find all Orthodox Reformed Divines alwise defining the Visible Church by outward Profession of the true Christian faith or Religion and externall communion in the Worship and Ordinances of God But never by inward holinesse and heart-conversion Thus I have done with Mr. Lockiers Lecture APPENDIX Wherein is Examined so much of that Letter Written by these of ABERDENE who lately have separated from this Church upon the INDEPENDENT grounds as relateth to the present Question touching the necessary qualification of Visible Church-members section 1 LAst Summer some persons Ministers and others in Aberdene did Write a Letter of the date 24. of May to some Godly men in the South declaring their separation from the communion of the Church of Scotland upon two points of Controversie between us and these of the Independent way viz. the constitution of the Visible Church and the Government thereof contrary to their solemn Vowes made to Almighty God in two Covenants the Nationall Covenant of this Kirk and the Solemn League and Covenant of the three Kingdomes and undertaken with so lemn declaration of their conviction in Conscience of the truth of Religion professed in this Church and under the pains of Gods everlasting wrath and of infamie and of losse of all honour and respect in this world if they should ever make defection from the same which curse I pray the God of all grace avert from them granting unto them Repentance and forgivenesse of their great sin through Jesus Christ section 2 It is not my purpose here to write an Examination of that whole Letter knowing some Godly and able men have done that sufficiently already to themselves whose pains I heartily wish the Lord may be pleased by his blessing yet to make effectuall upon the hearts of these men to reduce them from their errour into unity with this Church in his Truth from which they have departed I mind only to consider what new appearance of reason they bring touching these two points the qualification of Church-members and form of Government and shall speak to the former in this Appendix to the latter in another after our second Part of Mr. Lockiers Examination The cause why I do this thus apart in Appendices is partly because I was loath to interrupt so much the threed of Mr. Lockiers Examination Partly because it was long time and I had gone on a great way in that Examination ere a Copy of this Letter came to my hands Come we then to consider here what they say upon the first point section 3 Their Thesis is this To us it seemeth for ought we can search in the Word that none should be admitted constitute members of a Visible Church But such as with a profession of the truth joyn such blamelesse and Gospel-like behaviour as they may be esteemed in a rationall judgement of charity beleevers and their children On which I would represent these animadversions 1. A little before they expresse a restriction of this to Gospel Churches 1. As I conceive Churches of the New Testament for ought we understand say they the reall constitution of Gospel Churches c. Now as to this we desire these things propounded upon the same restriction made by Mr. Lockier before Sect. 2. may be considered 2. When as they speak of the members of a Church and not of the Church I would know whether they do acknowledge the being and unity of an Universall Visible Church or not If they acknowledge the being and essence thereof then why do they not define the qualification of members in relation to it but in relation to a Church i. e. a particular Congregation Is the necessary qualification of a member of the Visible Church Universall one thing and the necessary qualification of a member of this or that particular Congregation another and may one be fit to be a member of the Universall Visible Church and yet not qualified to be a member of a particular Congregation If they deny the being and unity of the Universall Visible Church which may be pâ—obably they do then I desire them in the fear of God to consider and if they can give us satisfactory answers to the weighty reasons from the Word of God brought by sundry late Divines particularly these of the Judicious and Learned Mr. Hudson in his late Treatises on that purpose to prove the being and unity thereof Which I am perswaded nor they nor any living man shall ever be able to do 3. When as they speak not simply of members but distinctly of constitute members none say they are to be admitted as constitute members of a Visible Church I would aske them what is the other part of the distinction What other members are there of the Visible Church unto which these constitute members are contradistinguished How are they called in their specification And what is their necessary qualification 4. When as they say that none are to be admitted constitute members but such as with a profession of the truth joyn such blamelesse and Gospel-like behaviour as they may be esteemed in a rationall charity beleevers i. e. true gracious beleevers with a saving faith 1. I would ask here why do they omit that part of the qualification required and made a part of the ground of esteeming persons beleevers by others of that way they have taken themselves to viz. a declaration of the experimentall work of effectuall vocation upon their heart and only mentioned the behaviour or conversation 2. Why have they not defined that blamelesse and
Discipline although I know men Learned and much excercised in the study of the Questions concerning Ecclesiastick Government are of the judgement that there is not such an Eldership or Presbyterie And I confesse 't is right hard to finde in Scripture either precept or example for it But I shall going along with Mr. Lockier in the acknowledgment thereof note but some few things upon the attribute of his Assertion There be three things therein contained 1. the acting spoken of viz. exercing of power 2. the object of that acting most weighty things 3. The limitation of that acting about this object as competent to the Eldership section 5 For the first Mr. Lockier speaketh so here as he would seem to grant to the Eldership some power and exercing of it about these weighty maters providing it be with consent and approbation of the Church i. e. the society of Professours they are in But verily by his way the Eldership as contradistinguished from other professours and as the Eldership has no power nor can exert any power at all I mean power of authority in these maters All their part is meerly to preside and moderate the meeting of the Church and as a Moderator or Chair-man to propone and state a Question Ask and gather the votes and declare the sentence concluded by the votes of the collective body of the Church conveen and dismisse the meeting Or at most as a Committee of a Judicatory to prepare maters for publick cognition and sentence All which is no Authoritative power I think therefore that Mr. Lockier would have dealt more candidly to have plainly said the Eldership can exert no power at all in these maters This belongs to the collective body of the Church and their part is only to preside and moderat the meeting in exerting its power But such plain language which yet speaks the truth of his way is too plainly dissonant to the language of Scripture which speaketh of Church Officers as Governours of and to be over the people and having the rule over them and many such other things attributeth unto them which importeth another kind of thing then meer presiding moderating or being the mouth of a meeting or a preparatory Committee section 6 For the second why does Mr. Lockier here restrict his assertion to these maters of greater weight Does he grant that yet they may exert power in maters of lesse weight without the consent and approbation of the Church Nay he cannot For 1. most of his Arguments following if they prove ought to his purpose they prove the Eldership cannot exert power in any maters of Ecclesiastick Government without the consent of the Church whether of greater or smaller weight Yea 2. in his last Argument to prove they cannot exert power in these greater maters he assumeth that they may not do it in smaller maters For saith he Sect. 11. Pag. 81. if in lesse things the Eldership may not act alone surely not in greater What then needed this restriction of the object in the Assertion section 7 But now what are these maters most weighty He tell us these things which are most essentiall to the state of the Visible Church And then reckons up particularly these three admission of Members ordination of Officers and Excommunication of either To passe that expression of most essentiall importing degrees in essentiality which Philosophy will not admit as telling us that essentia rei non recipit magis minus I do humbly conceive that the fixt Preaching of the Word of God and right administration of Sacraments are as essentiall to use his words to the state of the Visible Church as any of these particulars mentioned Nay they are much more essentiall there may be a true Visible Church where these are tho Excommunication be wanting and that admission of members Mr. Lockier speaks of unknown to the Primitive Apostolick times It has been the constant Doctrine of Reformed Divines that the sound Preaching of the Word and right Administration of Sacraments are necessary to the being of a Church and exercise of Discipline only to the well-being Some Churches have no Excommunication which though we approve not in this yet because they have the true Doctrine of the Gospel taught and professed in them and the Sacraments therewith administrat right for their substance God forbid we should account destitute of the most essentialls to speak so with him of a true Church Now if the Preaching of the Word be a thing most essentiall to the state of a Church as certainly it is must the Ministers of Christ not Preach any Doctrine as the Doctrine of Christ without the consent of the Church i. e. of the professours to whom they Preach Must it be first propounded to them to have their vote and sentence passe upon it and upon that Preached I conceive Mr. Lockier will not own such theologie 2. That admission of members which â—e meaneth here is so far from being one of these things most essentiall to the state of a Visible Church that as he and others of his mind conceive it 't is but a meer new device unknown in the preceeding ages of the Church and without ground in the Word of God He means admission into the fellowship of this or that particular Church or Congregation by a Church Covenant as they call it which he conceives to be that which formally gives Visible-Church-Membership and that it must be upon such qualification as he has been disputing for in his Lecture But as there is no warrand in the Word of God for such qualification as necessary to Visible-Church-Membership as has been cleared in our former part so it is a plain mistake that admission unto the fellowship of this or that particular Church is that which formally makes one a Visible Church Member And that it is founded upon another mistake which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church way of the Independent Brethren viz. that there is no Visible Church Catholick or Universall but that a particular Congregation is the only Church The truth is profession of the true Faith and of subjection to Ordinances with the seal of baptisme compleatly makes a man a Member of the Visible Church else such were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and so but of the world of heathens and strangers which is absurd and admission in this or that particular Congregation gives him only the opportunity of exercise of his Church-membership and the priviledges thereof whereunto he had right before hic nunc all which has been so cleary evinced by judicious and learned Mr. Hudson in his Vindication of the Essence and Vnity c. that any man that will not wilfully shut his eyes against the light may be fully convinced thereof So then as for admission of Persons into this or that particular Congregation it is not a mater of so high essentiality to the state of the Visible Church And for that wherein solemn admission into the state
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
to clear the businesse Naamans practising of heathnish Idolatry in the house of Rimmon amongst a people not so much as professing the true God but an Heathnish people professedly denying the God of Israel what will intelligent pious men say to this To the third exception Whether Mr. Lockier defines protesting well to be a peece of revenge the vehemencie of Repentance let Lawyers judge To my simple apprehension protesting in the nature of it has nothing to do with Repentance as not importing guiltinesse in the person protesting but being an act whereby he testifies against the sinfulnesse and unjustice of the dead of some others that he himself may appear clear and free from the concurrence in or the accession to it and preserves himself in a legall capacitie to challenge it before a judge competent but whereas Mr. Lockier supposeth that a man protesting or testifying against the intrusion or admission of scandalous wicked persons into the participation of an Ordinance of Christ or lawfull necessarie act of Worship if he participate in that Ordinance or Worship when and where scandalous persons participates therein that in this the man halts and halves he does but beg the thing which will not be granted to him and he will never prove And on begged suppositions to say how these will accord is worthy deep thoughts of heart favours of contempt of Readers if not of somewhat else To the fourth when there is a Protestation against the constitution and very being of an Assembly 't is true there is no submitting to it by the Protesters But yet there may be a protesting against some on or more particular deeds of an Assembly when the constitution and being of it is acknowledged and to such an Assembly submission is not refused or denyed by any principles of ours So there may be a protesting or testifying against some particular abuses in a Church and yet communion keeped with that Church in lawfull true necessarie acts of Divine Worship But if the Author mean that if such an abuse be in a Church as that wicked persons are permitted in it or coming to Communion that in that case the Godly must protest not only against the deed but the very thing of that Church as no Church and therefore must not joine therewith in warranted acts of Worship but separate from its Communion altogether he will not have the simile of Assemblies and our cariage to them to go along with him and it is in it self without warrand contrare to the warrand of Scripture and we doubt not to say a most Schismatick Assertion Mr. Lockier in Sect. 56. and 57. brings and answers a new Objection and therein raiseth much dust to small purpose about the causalitie of Baptisme as to the constituting a Church The Objection is this Doeth not Baptisme give the forme of a true Church and you say if the forme and foundation be right it may be capable to purge it self right Sir you are much mistaken if you think that we hold Baptisme alone to give the forme of a true Church We say it is the initiall seal and solemne entry and admission of Members into the Visible Church so this is a needless Objection brought in it would seeme to vent a new conceit borrowed out of Mr. Hookers Survey part 1. c. 5. of a Church without Baptisme of which a word shortly upon his Answer to this Objection Only here we say this that which gives form and being to a Church is the true Doctrine of the Gospel and Covenant of Grace for substantials at least solemnly avowed by the sealing of Baptism and Preached by a lawfull Ministry Lawfull Ministry I say as to the essentials of a Gospel-Ministry these three at least are necessary to give the being of a Gospel-Church And where these are tho there be many corruptions and defects in the Church yet it is capable to purge it self from its corruptions and to supply its defects and to urge unchurching of such a society and dissolving of it as no Church or totall separation from it is not of GOD. But come we to speak a little to the Authors Answer to his Objection Baptism saith he doth not give the form of Church membership So say we too Profession of the true Christian faith is that which giveth the form of Church-membership de jure Baptism is the solemn seal thereof But Mr. Lock having in his Objection spoken of that which giveth form being to a Church how falleth he now to speak of that which giveth form of Church-membership Is there no more requisite to give form and being to a Church we are now speaking of a Church Visible but that which giveth form to Church membership simply This is a grosse mistake Profession of the Christian Faith simpliciter is that which adaequately gives the form and being to Church-membership simply But to give form and being to a Church there must be concurring with this a Ministeriall dispensation of the Doctrine of Faith and Ordinances by such means as Christ hath instituted them to be dispensed by A Church existing without a Ministry compleat in the nature and being of a Visible Church is a thing unheard of in the Word of GOD. See Huds c. 6. vindic section 12 But to Mr. Lockiers purpose in hand His aim here in his solution is to maintain that Baptism is no wayes necessary to Church-membership We confesse it is not that which giveth the forme and being of a member or the jus but yet we say it is necessary as the solemn seal of actuall admission into the possession of Church-membership in the ordinary way appointed by Christ The Authors Reasons for his Assertion are two 1. There may bee a Church and so consequently members of a Church before Baptisme Ministers are before Baptisme and the Church is before Ministers for out of it are they made and have their keyes c. See this abundantly dashed by Caudry in Mr. Hookers Surv. c. 5. 2. Saith he The Church was visibleble when there was no seal neither Circumcision nor Baptisme and then how could these constitute a Church Answ What a childish reasoning is this There was a Church without Circumcision and without Baptism when neither of them was yet instituted by God Ergo after Circumcision was instituted to be the solemn seal of his Church there might yet been a Jewish Visible Church without it and now after Baptisme is instituted to be a solemn initiall seal of the Christian Church there may be a Christian Church without Baptisme he might as well say that there may be a Christian Church without the profession and belief of that Article JESUS the Son of MARY is the CHRIST why the Church was sometime when there was no such Article to be believed section 13 He addeth to these two Reasons this prejudice Besides how much this gratifieth the judgement and practice of Anabaptists any one may see who constitute Church members by baptism and how much Presbyterians
and triall as is a sufficient ground whereupon the Church may and ought to esteem and judge the person truly gracious regenerate and endued with true saving faith and repentance in a word a true inward Saint or if somewhat else section 13 As for the Tenet of the Independent Brethren all of them speak not the same way Mr. Hooker Survey part 1. c. 2. pag. 20 21. confesseth that the expressions of some of his Brethren as well as those of the Separation are somewhat narrow at the first sight and seem to require exactnesse of the highest strain and so speaks for a candide interpretation of them to wit that when such Phrases of theirs occurre upon this Subject as these Onely the Saints faithfull called and sanctified are to be members of the Congregation such a construction as this be put upon these words persons visibly externally such to the judgement of charity not alwayes really and internally such by the powerfull impression of Gods free grace Certainly some of them have so roundly affirmed that none should be acknowledged members of the visible Church but such as are true internall Saints that hardly can such a construction be put upon their words See D. Holmes and Mr. Barclets expressions set down by Daniel Cawdry in his Schem of contradictions in the Independent way n. 17. And Mr. Lockiers expressions of this purpose along his Lecture can as hardly suffer such a construction Others of them indeed have spoken more warily and in a lower strain as Mr. Hooker himself stating the Question p. 1. pag. 15. tells us persons who may be are hypocrites inwardly yet if their conversations and expressions be such that we cannot but conclude in charity there may be and is some spirituall good in them we say and hope and are bound to conceive they are Saints these are fit mater of a Visible Church Only it is to be observed that it cannot be well discerned by his words whether he meaneth a * By a positive judgement wee meane the elicting of an act of the understanding whereby we affirme the man to be such and by a negative judgement the abstaining from affirmation of the contrarie negative judgment of charity or a positive his words as to this are so wavering and fluctuating and that very remarkably pag. 14. end and 15. begin he speaketh of the mater thus So far as rationall charity directed by rule from the Word a man can not but conclude that there may be some seeds of some spiritual work of grace in the heart Here if we look at these words A man can not but conclude one would think that a positive judgement were intended for that expression doth import a necessity of elicting positively an act of judgement affirming of the subject that form touching which the Question is But the next word which is but a may be nothing being more said there before he concludeth the description of Visible Saints seemeth to cast down that and to import lesse Then a little after he expresseth clearly a positive judgement we say and hope and are bound to conceive they are Saints Again in propounding the state of the Question the mater is involved in a cloud We cannot conclude but in charity there may be and is some spirituall good in them c. If we look at that we cannot conclude but c. one would think only a negative judgment were intended for these words import no more but a necessity of abstaining from an act of judgment whereby the form in Question is denyed of the subject or the contrair thereunto affirmed But when it is added there may be and is c this seems to speak for a positive Before it was we cannot but conclude and therewith there may be only Now it is we cannot conclude but and herewith there may be and is I verily think the godly man has been at a puzzle in his conceptions about the mater Of all the Brethren of the Independent way whose Writings I have had occasion to see Mr. Nortoun in his Answer to Gulliel Apoll. his Questions are most mâ—derate and come nearest to the truth In many particulars he cometh below that which is required by most part of all others of that way particularly in that expresly he asserteth that it is not a positive judgement but only negative that we are to have of the grace of Church-members c. 1. that we are not positively to judge ill of them section 14 But not to insist on these differences this in generall is their common Tenet that only such can be taken to be members of the Visible Church whether as foundationalls at the first gathering of the Church or as additionalls by admission into fellowship of the Church as may and ought to be accompted in the judgement of charity true heart-beleevers having reall communion with Christ and that upon sufficient evidences given thereof 1. By knowledge in the Fundamentall points of Religion and such other as are requisite and necessary to be known for leading a life without scandal 2. An experimentall work of Grace upon their hearts of Repentance towards God and Faith in the LORD JESUS CHRIST 3. A conversation not only without scandall and offence before men indeed Norton goeth no further but also without neglect of any known duty and commission of any known ill concerning which they must be a good space tryed first in a way privat if the Church be a gathering by one another mutually untill they be mutually satisfied in the judgement of charity touching the truth of the grace of each other If it be in the admission of additionall members the triall is first by the Ruling Elder or Elders both by way of diligent enquiry for information from others and by way of conference with and examination of the parties themselves Then all things being clear and satisfactory to the Elder the person being propounded to the Church the people also must as opportunity may serve them try their spirituall condition and that both wayes too If these find no realitie of satisfaction they present their dissatisfaction to the Elder or Elders which stayes the proceeding for the present But if satisfaction hath been gotten by Elders and People in this privat way then the persons to be admitted must further every one after another if it be at the first gathering of the Church make first a publick confession of their knowledge and faith in the grounds of Religion then a declaration of the experimentall work of their effectuall vocation 1. In Repentance from dead works 2. In their unfeigned faith towards the Lord Jesus and then must produce if required a testimony of their blamelesse conversation For a testimony to my faithfulnesse in this representation of their Doctrine I refer the Reader to these on the Margent * Hookers Survey p. 1. c. 2. pag. 14 15 24 25. p. 3. cap. 3. pag. 4 â— Brief Narrat of the pract of the Churches of N. E. pa.
1 2 8 9. Mr. Cottons way cap. 3. sect 2. pag. 54 55. sect 3. pag. 56 57 58. So in a word their Doctrine in this point is that none are to be received members into externall fellowship of the Visible Church but such as are already true heart-converts indued with saving grace and having reall internall fellowship with Christ in the judgement of charity grounded upon such triall and evidences as we have heard section 15 As for our judgement in the controversie I mean of the Church of Scotland at which the adversaries especially this with whom we have to do mainly hath an eye Albeit we know no Protestant Church in the world differing from us in this but the Independents scarcely shall you find any of our adversaries directly make a proposall of it what it is but for the most part as they give intimations thereof here and there would bear men in hand that we do allow any whosoever professe the Christian faith although their lives and conversations were never so wicked and prophane to be fit matter and members of the Visible Church Which is I must say much want of ingenuitie in them and great injurie done to us as will appear shortly So Mr. Lockier along this Peece intimating our Doctrine speaks alwayes of persons meerly professing the things of God But I wonder much how that did fall from the Pen of Reverend Mr. Hooker speaking of our judgement Surv. p. 1. c. 2. pag. 20. The pinch of the difference lyeth in this whether such as walk in a way of prophanenesse or remain pertinaciously obstinate in some wickednesse though otherwayes professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit mater to constitute a Church this is that which is controverted and should have been evicted by Argument he is speaking to Mr. Rutherfurd Good Mr. Hooker where did you ever read such an assertion as this in Mr. Rutherfurd or any of ours I need not stay upon vindicating Mr. Rutherfurd in this he will do it ere long himself I shall only plainly propound our Judgment upon the Question in these two Conclusions section 16 1. Conclus True heart conversion regeneration sanctificatiâ—… inward saving grace in reality of existence or conceived at 〈…〉 to be in the judgement of charitie is not requisite as the qualification necessary in the Ecclesiastick Court in order to admitting persons to be members of the Visible Church Or thus to the same purpose it is not necessary nor requisite to the effect that persons be accounted fit mater of the Visible Church that they be such as upon tryall and approven evidences may and ought to be conceived in the judgement of charity by the Church already inwardly regenerate sanctified taken into reall fellowship with Christ And therefore we judge it altogether unwarrantable to put such as are desirous of the externall fellowship of the Visible Church to such tryalls touching the work of saving grace in their hearts in order to admitting into Church-fellowship and as antecedently necessary thereunto as is tanght and practised by Independents and set down summarly here a little before section 17 2. Conclus A serious sober outward profession of the faith and true Christian Religion together with a serious profession of forsaking former sinfull courses if the person be one coming out of heathenisme or some false Religion or an outward conversation free of scandall at least accompanied with obstinacy if he hath been a Christian in Profession before and a serious Profession of subjection unto the Ordinances of Christ A serious profession of these things I say as such considered abstractly abstractione simplici from the work of inward saving grace and heart-conversion by true Repentance and Faith is sufficient qualification in the Ecclesiastick Court to constitute a person fit mater to be received as a member of the Visible Church and accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst these that are within If it be asked what I mean by a serious profession I Ans Such a profession as hath in it at least a morall sincerity as practick Divines are wont to distinguish tho haply not alwayes a supernaturall sinceritie i. e. that I may speak more plainly which is not openly and discernably simulate histrionick scenicall and hypocriticall in that hypocrisie which is grosse but all circumstances being considered by which ingenuity is estimate amongst men giving credit one to another there appears no reason why the man may not and ought not to be esteemed as to the mater to think and purpose as he speaketh from whatsoever habituall principle it proceedeth whether viz. of saving grace and faith or of faith historicall and conviction wroâ—… by some common operation of the Spirit A man that hath such a profession as this and desireth Church-communion I say the Church ought to receive him as a member And albeit I deny not but where there is just or probable ground of suspition that the profession hath simulation and fraudulent dealing under it as in one new come from a hereticall Reâ—igion or who has been before a persecutor of the faith and professours thereof there may be a delay in prudencie and time taken to try and prove if he dealeth seriously and ingenuously but that tryall must not be to cognosce upon the truth of the work of saving grace in the heart Pastours indeed ought wisely and diligently try and acquaint themselves as far as they can with the spirituall state of all the members of their flock that they may the better know to divide the Word of God aright giving to every one their suitable portion that beginners may be promoved in the grace of Christ and such as are yet in a naturall state may be awakened to slee from the wrath to come But I utterly deny that such a tryall of persons touching the truth of the work of grace in their hearts is antecedently and in order to their admission necessary and in duty incumbent to the Church that is to admit them section 18 Having thus stated the Question and bounded the differences about it it would follow that we should in the next place bring Arguments to confirm what we hold for truth and to refute the contrary Which method we would have followed were we not upon the examination of a particular Peece of an adversary whose method we resolve to trace step for step Therefore proceeds now to consider his Arguments what force they have to confirm his or infringe our Doctrine Afterward having considered what Objections he brings against himself as ours and his answers to the same we shall adde some such other Arguments as may be satisfactory to Readers and the Author may if he think fit take to his consideration SECTION III. Mr. Lockyers first Classe of Arguments viz. Texts of SCRIPTURE Act. 9. 26. Act. 2. 47. Heb. 3. 5 6. brought as directly holding forth his Doctrine answered section 1 HIs Arguments are of four
fairer shew of an argument even as it is meet for me to think so of you all because I have you in my heart in as much as both in my bonds and in defence and confirmation of the Gospel ye all are partakers of my grace Here indeed I acknowledge is a judgment of charity passed upon them all at Philippi as truely gracious and such as God would perfect his Work in and thinks not that it can be exponed so as to be understood only of that whole Church collectively for as it is well marked by judicious Amesius on the place now cited the Apostle in this v. putteth in the Universall particle All which he hath not in the former wherein he expresseth a certain assured judgement of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being perswaded of this very thing of perseverance of these he speaks of and therefore that being spoken indefinitely this must be understood universally of all and every one of them it is very evident that in the following vers where that particle is put in though the act of judgement be lesse intensive but a judgement of charity a hoping and probable estimation and indeed the word is changed it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the object is of larger extension and must be understood of them universally Then will you say do you not yeeld the point in contraversie to Mr. Lockier Answ No wayes 1. Remember what we said â—…e main point which Mr. Lockier should have proven to make out his generall Doctrine or Thesis was that these particular Churches did gather that is receive in persons to their visible society formally upon this account and no otherwise that they were truely Godly so far as men could judge or as others say in the judgement of charity But all that I grant here of the Church of Philippi is that they were all such de facto quoad eventum and no more can be proven from the Text. 2. Though this much be granted of this Church yet his induction is not made out no not as to this much Because neither hath he proven nor can be proven so much of the rest of the Churches which he named Yea this is only the Church mentioned in the Epistles that hath so high and generall commendation as this except it be that there is an hint of the like title given to the Thessalonians 1 Thess 5. v. 5. Ye are all the Children of the light Yet this expression is much different from that spoken of the Philippians and may well suffer that exposition given of it by the Learned Nether-Dutch Interpreters in their notes ye are all namely all who beleeve in Christ And indeed it is not likely he should be Interpreted to speak so of all and every one of the members of that Church seeing he not only intimateth in both the Epistles but in the second positively affirmeth that he heard there were among â—hem some that walked disorderly working not at all but busie bodies Obj But he bids them not keep company with them that they may be ashamed i. e. as some expone it Excommunicate and cast them out of the Church Ans He requires not this to be done to them but in case of obstinacy Now I suppose they had not proven obstinate but left that disorderly walking in taking themselves to work for their living in some calling so they would escaped the infliction of that censure but would that been ground sufficient presently to hold such who had been so walking before for truely gracious so far as men can judge I doubt much if any man will assert it section 12 Mr. Lockier slips the Colossians in the proof of his induction but what might been alledged of it is alike with what was cited for the Ephesians For the Churches of the Jews first concerning that at Jerusalem he referreth back to what he hath said already out of the Epistle to the Hebrews and we refer the Reader to what we answered thereunto Next for them altogether he citeth 1 Pet. 1 2 3. 1 Pet. 5. 13. with Gal. 1. 22. And then to the 1 Thess 2. 13 14. and then addeth the Church of the Jews were such Professors as indured persecution sharp tryalls for the truth and were eminently exemplary to the World this way as indeed Profession did then generally expose unto though now not and so voluntary Profession there signified a great deale more than the forced Profession of the Gospel which now we make under such powers as call for and countenance these things doth which should be observed and allowed by them which compare Profession then with Profession now if they dealt equally in this Controversie Ans 1. The Apostle Peter clearly writeth to the Elect truely regenerated who have obtained the like precious faith with himself are kept by the power of God to salvation rejoiced in the hope thereof though they had not seen Christ yet loved him beleeving on him rejoiced with joy unspeakable and full of glory already in the first fruits and undoubted interest received the end of their faith the salvation of their souls What Are these things that use to be given or attributed to hypocrites such as Mr. Lockiers Visible Saints may be and that in such a positive way Or were there never a hypocrite in these Visible Churches of the Jews 2. The place of the Thessalonians speaks of the Churches in Iudaea indefinitely and collectively not universally saith not that all and every one of them endured such persecution and trialls again suppose they did so after they were Church members this is nothing to the point in hand the Question is upon what account they were taken in It seemeth he saw this and therefore subjoyneth that Profession did then generally expose unto such trialls But undertaking of a profession of ReligioÌ„ exposing to trials if there be not actuall assaulting is no sufficient ground or evidence positively to hold a man truely gracious so far as men can judge 3. Such wonders and signes as the Gospel was accompanied with then may be as forcible to draw men without change of heart unto the profession of it as we see in Simon Magus as a Magistrats call and countenancing of it when there is no such miracles and signes and therefore there is not such inequality between profession then and now nor such inequall dealing in comparing the one profession with the other as Mr. Lockier imagines section 13 After this induction neither full in the enumeration for there be other Churches in the New Test mentioned beside these as the Churches of Asia beside Ephesus Rev. 2. and 3. which I think he did forbear to bring in his induction because their case would spoken too clear against his undertaking nor made good in the particulars as to the thing affirmed of them he formeth an objection at his own pleasure against himself and assayes to answer it Let us consider both section 14 If it be objected sayeth he that
such matter i. e. Members as are all truely Godly But the former is true Ergo c. and if thus then we deny the connexion or consequence of the first Proposition And my reason for the denyall thereof is this Because I may say if the Churches Visible be de facto such that all or most part of their Members be truely Godly and shining in the Power of Godlinesse at the time wherein God hath decreed to bring in the Jews that will be sufficient for provoking the Jews although it be not constitute by a Rule or Precept that the Church in admitting Members into externall Church-fellowship admit none but those that are truely Godly And why may we not say that the Lord will at some time for carrying on a design decreed by himself in the way of the dispensation of his efficacious Grace make his Visible Church at least in most part the Members thereof better as to the reality and Power of Religion then he requires them to be by way of Rule relating to Ecclesiastick proceeding with Persons in admiting them to externall Visible Church-communion In a word the futurition of the provocation of the Jews by the Power of Godlinesse in Gentile Professours proveth only that God is to make the Gentile Professours such de facto or at most what they ought to be in point of their duty for serving and glorifying God But proves not that they ought to be such in point of qualification in foro exteriori Ecclesiae and in relation to admission to the externall society of the Visible Church section 11 Or Secondly It may be formed thus If the Jews shall be provoked to turn unto the Lord and imbrace Christian Religion by the glory and purity of his Worship and Worshippers then the Visible Church or Churches use which ye will now shall be constitute or consist of such as are truely Godly But the former is true Ergo the latter also And I answer 1. Suppose the consequent be granted in as large an universality as it can be taken in Yet it speaks nothing to the Question in hand Why Because only of what is to be de facto quoad eventum by dispensation of effectuall Grace in the Visible Church And not what ought to be by rule of necessity that the Church Visible may be rightly constitute in its Visible Church-state and the Question is about this latter not that former And dispensations of effectuall Grace are not our rule in this 2. Nor yet doth it follow of necessity that even de facto the Church Visible shall be so constitute as to its matter in every difference of time but only that it shall be at that time that the Jews are to be brought in and converted to the Christian Faith Yea nor doeth it follow that de facto even at that time the Church Visible shall be so constitute in its mater that all and every Member thereof shall be truely Godly and shining in the manifestations of Purity and the Power of Godlinesse but that so it shall be for the most part and commonly in the Visible Church I acknowledge that a means of awaking up the Jews to come unto and imbrace the Christian Religion will be a more glorious full Reformation of Christians both in point of Worship and in point of conversation Now Superstition and Antichristian Idolatry amongst those that are called Christians which are these they only see for the most part is a stumbling block to them that ly in their way at this day and I will not say but the impurity and unrighteousnesse of Christians is also a stumbling block to them Albeit I think they do not so much stumble at this as at the former considering that which is well known in the places where they live how much notour and known unrighteousnesse is amongst them generally being for the most part most covetous exorbitant usurers cheaters c. most evidently the deadest formall slight in performance of their way of Worship as mine eyes have been witnesses of any people in the World Yet I say I will not deny that this may stumble them and they may be do pretend it also Therefore Babylon the Mother of fornications must and will down And the Princes of the earth that have given up their power to that Whoore will hate her burn her flesh with fire and the Lord will purge and reforme his Worship and Ordinances and the Christian World from Superstition and Idolatry And I believe also that their is a time coming when there shall be also a more general and shining Reformation of the lives of Christians that both these shall concur as means to provock the Jews to fall in love with the Christian Religion and to seek unto Jesus Christ But that all and every Professour in the Visible Church shall be truely Godly or shining so gloriously in the Power of Godlinesse for indeed it is not Godlinesse simply so much as a more then ordinary shining and eminency of it that will be the means of this great work which Mr. Lockier has not heeded well in this Argument or that if any in the Visible Church be not such convincingly though otherwayes professing the truth and pure Worship and living without scandall shall be casten out neither the necessity of that effect doth require nor can there be warrant of Scripture produced to say or beleeve that it shall be so section 12 As for the passages of Scripture brought for illustration and confirmation of this fourth reason though the very sense of them given by him were granted they bear no more but what we have granted that God will by dispensation of providence punish destroy and purge out among his Elect in the Church wicked idolatrous godlesse and profane ones and this we deny not but that the Lord now and then may be towards the end more is and will be doing this But speaks nothing expresly and directly nor by way of consequence of a rule concerning Ecclesiastick qualification of persons in relation to admission into externall Visible Church fellowship But verily the most part if not all of them are but absurdly and violently contrary to the genuine scope of the Spirit in them drawn to this purpose in hand I shall not now insist much upon them But briefly point out the perverting of them section 13 For the first Esay 66. from ver 16. to the end let the Reader be at the pains to read but upon the place Calvin Junius and the English notes and especially if he have any skill in the Language the notes of the learned judicious Nether-Dutch Interpreters and I doubt not but he shall find such an Exposition and up-taking of the series and threed of that context as shall fill and satisfie his minde much different from that of Mr. Lockiers which is but a new coyn'd Interpretation by men addicted to the millenarian phancy and forced upon the Text. I shall only give some little
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
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
by reason 〈◊〉 their gift of discerning perceiving in the persons true inward saving grace section 5 But to this supposing that which we shall make good in the proofe of the assumption they did admit them upon their first making professâ—… without delay or further enquirie I rejoyn thus If the Apostle â—…d admit them 〈◊〉 discerning and judging positively reall grace in them then that discerning and judging of theirs eithe◠〈◊〉 proceed from and was the act of an 〈◊〉 ordinary gift of an 〈◊〉 and Propheticall Spirit or from 〈◊〉 ordinary gift of dâ—…cretion common to beleevers 1. It cannot bâ— said that it was from the former For 1. I require a proof thereof from the History of Scripture because this Question beiâ—… about 〈…〉 of fact the probation is incumbent to my adverâ—… 〈◊〉 the affirming party But he shall 〈◊〉 be able to 〈…〉 of this from the History of 〈…〉 such 〈…〉 â—…dinary Propheticall gift of discerâ—… 〈…〉 of that 〈◊〉 E. G the gift of Diting and 〈…〉 â—…nicall Scripture was not inherent in the mind of the 〈…〉 way of 〈◊〉 permanent â—abite whereof they might make◠〈◊〉 â—…eir own will in ordinary But was present to them by 〈◊〉 â—…ansient motion or â—…scation of 〈◊〉 Spirit Now albeit it be true that the Apostles â—…meâ—mes de fâ—cto had such an extraordinary and Propheticall inspiration whereby they discovered secrets of mens spirits as 〈◊〉 had in the mater of Ananias and Saphira Acts Yet what warrand have wâ— to beleeve that they were to 〈…〉 an extraordinary gift of discerning the spirituall estaâ—… 〈…〉 â—…narily and when they were to go about the receâ—… 〈…〉 into the fellowship of the â—…ble Church We know 〈…〉 had a promise of infallible illumination and inspiration of the Spirit foâ— leading them into all truth â—n delivering unto the â—…urch the maters of faith and juris divinâ— by word or writâ— But that they had a promise of such extraordinary illuminatâ—… 〈…〉 â—…tation of the Spirit for discerning such maters of fact 〈…〉 conversion and â—aith of 〈◊〉 to be assâ—ent to them in passing judgement when they 〈◊〉 have occasion we no where 〈◊〉 in the Word of God 3. 〈◊〉 that discerning and judgemâ—… 〈◊〉 by suâ—…â—n extraordinary gift as this it had been certaâ—… 〈◊〉 â—…fallibleâ— But we finde many to have been admitted by the Apostles who â—…ward positively discovered themselves to be but gracelesse mâ—… section 6 2. But if it shall be said that their â—…dgement in this matâ—… 〈◊〉 the act of the ordinâ—… gift of discerning 〈…〉 â—s this proceedeth discursively 〈◊〉 the outward 〈…〉 to conclude of the inward state and conâ—…ution of 〈…〉 â—…ose and fountain then I say the â—…wâ—rd 〈…〉 they proceeded as the medinâ—… or Arguâ—… to câ—nclude the persons whom they admitted to be truely converted and as Mr. Lockier hath it such as God the searcher of hearts did 〈…〉 sealed by the Spirit for his so far as men truely converted and very spirituall can discern Was either their present profession of the faith and subjectioÌ„ to Ordinances simply considered by it self as such or that profession takeâ—â—…ther with some other outward eminent effect accompanying or as connotating some circumstance of profession in that 〈◊〉 rendering it signifâ—… of more as to true inward grace in the heart then 〈…〉 materially is ordinarily and in other times This enuâ—…â—nceive is sufficiently full supposing 〈◊〉 now wâ—… that â—…ted them upon their first professing without delay of time 〈◊〉 â—…her tryall and discoveries section 7 Now to resume these if the 〈…〉 said we might be soon at a point and agreement upon the mater in this Question toâ—…hing the qualification of Church-members necessary in foro Ecclesiastico For this is the very thing upon the mater that we assert and stand for viz. that serious profession of faith and subjection to the Ordinances of God is sufficient And that having this further tryall and 〈…〉 of the soundnesse of the work in the heart is not 〈…〉 foro Ecclesiastico for the â—…mission of persons into the â—…ship of the Visible Church If it shall be said that it was not that profession alone by it self but together with some other outward â—…ble effect accompanying it such as was that mournfull humâ—… expression of these Acts 2. 3. 7. Men and Brethren what 〈…〉 which was sufficient to supply the place of a continued 〈…〉 of their conversation for 〈◊〉 and â—…ing into their experimentall work 〈◊〉 their heart 'T is true that in some at their 〈◊〉 imbracing the Christian faith and Religion we finde some 〈…〉 of that kind accompanying it reported in the â—…ory But 〈◊〉 will say that it was so with all and every one of the many thousands whom the Apostles received and baptized when as the sacred Story in speaking of these who imbraced the Christian Faith and were baptized seldome mentioâ—… or insinuateth any such thing If the 3. be said that it was thâ—â—…fession considered not 〈…〉 such but as connotating soâ—… 〈…〉 of the 〈◊〉 viz. the dangâ—… of persecution that profeâ—… 〈◊〉 Christian 〈◊〉 brought men under then which is the thing Mr. Lockier layeth the great weight on as we did see before pag. 24 25. and that Profession of Christian Religion so cirâ—…stantiate was more pregnant to signifie a great deal more touching inward grace then the same profession for mater doth now or ordinarily out of that case I repone 't is true perseverance and constant holding out in the profession of Religion under the crosse and actuall pressure of persâ—…tion is a good evidence to ground a positive charitable judgement of an honest heart and principle of grace within 〈◊〉 and undertaking the profession when it may probably 〈…〉 is noâ— nothing to this purpose But I desire it ma◠〈◊〉 â—…mbred â—ere that aâ— the Christian Profession then was 〈…〉 dangâ—… of persecution thâ— it was not alwayes actually â—…cuted Some time the Church had rest round about so 〈◊〉 Gospel then was accompanied with greaâ—â—nd many wonders and miracles which are mightily operative upon the minds of men to draw them to the following a Doctrine or way of Religion even without any spirituall heart-change And therefore I think that no man can in reason say that Profession of the Gospel lyable unto danger of persecution yet together accompanied with so great miracles and 〈◊〉 in as to â—ignifying and discovery of inward grace so 〈◊〉 profession the same upon the mater when there is not 〈◊〉 danger and withall neither are there such wonders and miracles accompanying it Further let it be considered that besides that the â—acred historiographer more frequently mentioneth the circumstance of miracles and wonders then that of the danâ—… of persecution in reporting mens bringing to the profeâ—… of â—…ristian faith besides this I say we never read marked in the story that that circumstance of the danger of persecution was taken into account by the Apostles for passing judgement upon the inâ—…â—…cerity of Conversion when they admitted to
probable appearances of the one or the other sort of characters accordingly to presse upon persons the one more then the other 3. Nor deny I but it belongs to the duty of a Minister seriously and attentively to observe with wisdome so far as he can the way of such as are under his charge to discern and understand so far as may be their spirituall condition and estate and that he may have a probable judgement of discretion concerning the same this is necessary 〈◊〉 behovefull for him that he may rhe better know how to perform that duty of dividing the Word of God aright In effect it is no small part of a Ministers study to study the condition of his flock yea this in some way is incumbent to every particular Christian in relation to others with whom they converse that they may be able the more accommodatly and ptofitably to exhort and provoke one another to good works But this I deny that God has given to any man or society of men power and authority judicially to cognosce upon the spirituall estate of every professour of the Gospel and positively to pronounce every professour of the Gospel upon such cognition to be held a regenerat man and in the estate of grace or to be held unregenerat and yet in the state of nature Which yet Mr. Lockier must needs force say by consequence of his Docttine touching the qualification of Church mater or members But now let him or any man shew me from the Word of God any authentick Divine patent or commission of this power given to any man or society of men in the world The Lord has indeed given to the Church or rather to the Officers in the Church a power authoritatively to cognosce upon all professours outward actions and to determine judicially whether sinfull and scandalous or not but to cognosce determine and judge judicially and positively upon their inward Spirituall estate we read not any where that he hath given power to men this he hath reserved as a prerogative to himself to be exercised openly at last in the day of Judgement before all Men and Angells and in this life secretly by his Word and Spirit in the court of mens consciences when it seems good to himself And this is the very ground the Apostle Rom. 14. goeth upon in disswading men to judge one another Which certainly must be understood of their Spirituall estates and not their actions Because these without question may be lawfully and warrantably be judged see v. 9 10 11 12 13. of that chap. section 15 Arg. 3 Which will also serve to confirme the preceeding If it had been our Lords will and institution that true heart godlinesse conversion and faith so far as men can discerne should be the necessary qualification to constitute persons capable of Visible-Church-Membership and consequently had instituted a power and authority to cognosce and passe judgement positively upon them concerning the inward work of Grace in their heart whither they be truely regenerate or not that upon such judgement they might be admitted unto or debarred from the fellowship of the Visible Church Then sure he would given in his word a rule of ◠tryall for regulating the Churches cognition judgement and determination in this mater expressing the particular characters and evidences which being found in persons they might be positively judged regenerate and converted Yea and the minimum quod sic that is the lowest degree and measure of such characters lesse then which if Professours should be found to have they are to be accounted non-regenerate or at least not to be counted Regenerate But there is no such rule in the Word of God therefore c. The connexion of the proposition is certain and evident and as I conceive cannot be denyed by any man For first it cannot be conceived how it can consist with the Wisdome of God that he would have ordained that only persons so and so qualified should be admitted to the fellowship of the Church and all others debarred And that the Church should have power to cognosce And positively to judge every professour that they are so qualified or not in relation to admitting or excluding them And yet not have prescribed a definite rule for regulating the Churches cognition and judgement of rhis But left it without rule to men in their consciences as both judge and rule to determine who is to be held regenerate or not certainly this cannot consist with humane let be divine wisedome Alas even gracious men being of very different and unequall syzes of light and discerning could not but vary much one from another so that oftentimes their would be tot sententiae quot capita Then any man will readily vary from himself at diverse times Yea the best of men are subject to sinfull affections which may and would no doubt oftentimes by-asse the judgements as having no small influence thereupon And so what confusions disorders yea and oftentimes grievous injuries to persons in the mater of admission into or exclusion from the fellowship of the Church might not this open a door to if the mater were committed wholly to mans judgement without law or rule Therefore it must be confessed that there must be a rule for regulating the Churches cognition and judgement in this mater which the opposites will not deny 2. This rule must be such as holdeth forth not only the particular characters upon the having or wanting of which the Church must cognosce and accordingly as is found to judge men Regenerate or not But also the very minimum quod sic the lowest degree and measure whereupon the judgement of the Church is to proceed My meaning to speak as plainly as I can to the weaker sort is this the rule must declare how much is sufficient and necessary at least to ground a positive judgement that a man is Regenerate of which if a man come short or have any wayes lesse he is to be reputed non-Regenerate at least not to be reputed Regenerate which according to Mr. Lockiers Doctrine debars him from being received as a Member of the Church The reason of this is clear because otherwise the mater should be left in a meer uncertaintie and in effect devolved upon the meer arbitrement of the Churches judgement if to wit the rule should say no more but indefinitely a man that he may be positively judged a true Regenerate Convert must have some knowledge of the Articles of Religion experience of effectuall calling unto Faith and Repentance and conformity of conversation to the Gospel Not determining definitely this or thus much at least he must have which if he have he is to be judged and reputed truely Regenerated and if he come short of this much not section 16 Now for the assumption let it be noted first we deny not but God hath set down in his Word a Rule definite and certain Characters and Signes whereby every Christian having knowledge thereof
impossible for them to have any certain cognition of by ordinary discerning because a man may live in a known sin of omission or commission such to wit whereof as Mr. Hooker himself speaketh he is informed and convinced by the power of the word and evidence of reason which is secret and falls not under the cognition of any outward Judicatory Mr. Norton saith somewhat more purposely that it must be a conversation without scandall that is offence before men And Mr. Hooker himself a little after he hath laid down the rule wavering from himself as indeed in handling this Question about the necessary qualification of Church members he is exceeding uncertain in expressing his mind he speaks not of living in any known sin but of committing some grosse evill But then 2. Is freedome from living in grosse evills or outward scandalls ground sufficient with a profession of the truth for the Church to passe a positive sentence or judgement that a man is regenerat and really in Christ I think indeed it may be a ground to keep us from positive judging the contrary of them which in effect is nothing else but to abstract from positive judging of their inward spirituall condition at all 3. If not living in the neglect of any known duty i. e. living in the performance of all known duty or if he will all known duties obvious to the notice of men and not living in the commission of any known evill i. e. living in abstinence from any known evill or if he will obvious to the notice of men must be the ground whereupon to proceed upon this judgement to be passed upon a mans regeneration in relation to his admission to the Visible Church and this living importeth a trade as Mr. Hooker exponeth that is a continued course Then I would enquire how long time living so is sufficient to ground the Ecclesiastick judgement and lesse then which will not serve the turn This was necessary to have been determined that the rule might be certain i. e. definite and constant that the mater might not be devolved upon the arbitrement of mans judgement or rather pleasure Here is altum silentium and so again the mater left in the mist To presse this the more and the more clearly I put the case the person desiring to be admitted to the fellowship of the Church and so to be judged of the Church whether Regenerat or not is one who has been an heathen living before and till that very time in some known sins as many sins are to heathen known sins of omission and commission Now I inquire how long time must be taken to evidence him not to be a liver in these known sins to the effect that a positive judgement may passe upon him that he is Regenerat Let a positive Answer be given to this If any shall say a definite time is not necessary for trying such an one if he have Repentance for these sins and as soon as he hath it it is enough according to what Mr. Norton speaketh conversatio absque scandalo paenitentiâ non sanato then I say Repentance here must be understood either as comprehending the inward grace in the heart but this falls not directly and immediatly under the cognition of the outward Court to be a ground or medium of their procedour into judgement yea it is the very thing or a part of the thing which is to be concluded in the judgement Or it must be taken as only comprehending the outward part of it i. e. Reformation which is nothing else but performing of the duties formerly neglected and abstaining from the evills formerly committed and if so then we are just where we were in the mist yet section 20 3. As for the third ground or part of the rule a declaration of the experimentall work of Conversion or acquaintance with Christ as M◠Hooker expresseth it or as distinctly the Author of the narration of the practices of the Churches of New-England pag. 9. of their effectuall vocation in their sound Repentance towards God and faith towards our Lord Jesus Christ is most unwarrantable and rigid What must this be a generall rule for all professours that they must make a declaration of this experimentall work upon their heart that they may be judged Regenerat and Converts and so capable of admission to the Visible Church What warrant for this in the Word The places pointed at by that last Author Mat. 3. 8. Luke 3. 8. Acts 8. 37. does not warrand any such thing In the former two John Baptist indeed charged these people to perform really the work of Reformation and Repentance that they might not delude themselves with vain imaginations of interest in God upon common priviledges But requireth not of them a declaration of the experimentall work thereof upon their hearts that thereupon a positive judgement might be passed concerning the truth of the work in their heart So in the place Acts 8 37. Philip tells the Eunuch what is his duety in relation to the susception of Baptism that he beleeve with all his heart And together I confesse insinuateth the requiring of a profession of so much that he might Administrat baptisme to him But neither does Philip require nor the Eunuch make a declaration of the experimentall work in his heart in relation to passing a positive judgement concerning the inexistence of the work in his heart Verily were this made an universall rule or ground whereby to judge of professours Conversion and consequently of their admission unto Church fellowship many an honest gracious soul should never obtain such a judgement upon them while they live there being many such who put them to declarations of this kind could say little or nothing He that were best read in practicall tractats of the nature of Repentance and Faith and the way of the Spirits working of these and had a gift of utterance should carry the fairest sentence what ever were the reall work in his heart if he could but carry fair outwardly in his conversation as an hypocrite may without scandall Nay it were in effect to erect a stage for hypocrites to out themselves upon and to cast a stumbling block in the way of honest hearts not indued with the gift of expressing themselves I deny not but good use may be made of drawing out of Christians what experience they find of the work of the spirit upon their hearts and conferences between Ministers and People and between Christians among themselves may and ought prudently to be exercised for that end But I speak against the making of declarations of this sort a generall rule and ground for judiciall tryall and passing judgement concerning the Regeneration and Conversion of Professours section 21 To conclude this Argument when these particulars held forth by the Word of God are considered and laid together 1. That Regeneration and Conversion being an inward work in the heart no judgement can be made thereupon by man but by
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
conversion of the Gentiles pag. 2. and 3. begin Ans That the Holy Ghost here intendeth as the principall purpose to describe a visible Church of the New Test by the proper constituent matter thereof is but the meer conceit of the Author forced upon the Text and no wayes deduceable from the words themselves the genuine purpose of the words being simply to note some circumstances of Paul and Barnabas and the other Commissioners joyned with them their journey from Antioch to Jerusalem whether they were sent for resolution upon the Question then in controversie at Antioch As 1. The Christian courteous respect that the Church at Antioch put upon them they were brought on their way 2. What these commissioners did as they were on their journey that they declared to the Christians that lay in their way that same thing that they had declared before at Antioch Chap. 14. v. 27. viz. that God had been mightily with the Preaching of the Gospel even amongst the Gentiles so that many of them as the Story relateth the particular countries and places Chap. 13 and 14. were converted to the Christian Religion 3. What effect this produced amongst the Christians to whom it was declared that they had great joy at these tydings that the Kingdome of Christ was so spreading and that even the Gentiles were brought in to it Here indeed are grounds of usefull points of Doctrine but what is all to that which Mr. Lockier intends the description of a visible Church by its proper matter A Church visible to Mr. Lockier is a particular Congregation participating together the Ordinances of Christ Doth it any wayes appear that the Spirits intention in these words is to describe unto us what sort of persons were admitted into the constitution of such a Congregation viz. as he would have it not any professours whosoever but such only as were tryed and found by truely converted and very spiritual men able to discern and judge to be truely regenerate What evidence is brought to shew that this is intended in the Text This to wit that first it is said being brought on by the Church and then sayes he what the matter of this Church is the next words tells they declared the conversion of the Gentiles Answer What must these latter words be a description of that thing which is mentioned in the first i. e. the Church viz. of Antioch for that is the Church spoken of there because forsooth the one followeth immediately after the other in the series of the narration I must say this is strange Logick and interpreting of Scripture I am not here to deny but the Church of Antioch did consist of such as are here mentioned i. e. converted Gentiles but my purpose is to shew how impertinently the Author hath chosen and made use of this Scripture to be his Text for his Doctrine concerning the matter of a visible Church section 4 That this may yet more clearly appear I desire the Reader to consider that the Historian Luke is not in these two Clauses of this Verse pitcht upon by Mr. Lockier as a ground of his Doctrine relating the words of one mans continued discourse so as the one part of them might be taken as exegetick of the other or as intended to expresse a description of the thing contained in the other but is relating two diverse actions of two distinct pâ—rties as circumstances of Paul and Barnabas journey one reall of the Church of Antioch their Christian courtesie in bringing them on a part of their way The other so to call it verball viz. the discourse that Paul and Barnabas themselves had amongst the Christians by whom they passed viz. that the Gentiles were converted to the Christian Faith so that any man that hath but half an eye may easily perceive that these terms Church and converted Gentiles stands not in the words in relation one to another as a definitum and a definitio or as a compound and the matter of which it is compounded Therefore it is but a forcing of the Text to make up of these two this Doctrine as intended in the words A visible Church consists of converted ones as its proper matter what ever truth may be in it of it self This I said before I am not questioning now but would discover the inconsideratnes of chusing and making use of this Text for that purpose and adds but this seeing in preaching the Word of GOD aright any enunciative Doctrine which is propounded from a Text if it ly not in the Text in expresse and formall or equivalent terms yet should be deduceable by good consequence from it I humbly desire that Mr. Lockier would build a clear Syllogisme upon any enunciation in this Text inferring this Conclusion the proper matter of a visible Church is converted ones for in this Text it is not said expresly and immediatly as he would seem to say in the next progresse in these words The complexion of a visible Church under the Gospel is here said to be conversion the constituting matter converted ones This much might suffice for answer to this Text as it is alledged by Mr. Lockier for to be a proof of the Doctrine intended in this Lecture for unlesse it be first supposed that conversion of the Gentiles is here mentioned and set down as a description of the visible Church mentioned before all the pains taken by him afterward to clear what is meant by conversion is to little purpose for proof of the point intended as from this Text. Yet we shall be at the pains to take into consideration what followeth in the opening up of the Text lest we seem purposely to passe over any thing which may be alledged to speak for the point maintained by the Author I confesse it had been fitter that the controversie had been first stated but I am resolved to follow the tract of Mr. Lockiers discourse that I may shunne the smallest appearance of wronging him Go we on then section 5 They declared the conversion of the Gentiles what conversion was this A meer outside conversion pag. 3. Nay would the Author say an inside truely gracious heart-conversion Ans 1. Do we any of us whom the Author takes for his Adversaries say that no more at all is meant here but a meer outside conversion He but fains an Adversary and wrongeth us by intimating so much We conceive thus that by Conversion here is meant a forsaking and relinquishing of the Heathnish and a turning unto and embracing the Christian Religion as the Nether Dutch Notes on the place expound De Bekeeringe â—…el tot de Christilick Religie i. e. Conversion viz. to the Christian Relion no wayes excluding but comprehending under it also the inward heart-turning by true faith to Christ but withall we think it cannot be warrantably said that when Paul and Barnabas made this declaration of the conversion of the Gentiles they meant that all and every one of these Gentiles turned from Heathenism to the
say much sand without lyme 1. The Gentiles of whose Conversion Act. 15. 3. speaks were of many more places besides Antioch Now suppose all here alledged were granted what evidence can Mr. Lockier give us that Paul and Barnabas or any such other persons competentlie able to judge had stayed as long in every one of these other places 2. But to hold our selves to this Church of Antioch I confesse indeed it were dangerous universally to say that these first Christians at Antioch had not I say not only as Mr. Lockier hath it as far as able men could apprehend but in very deed both name and thing i. e. gracious heart-Christianity But I see it not so very dangerous to say that not all and every one of them had so much Nay I think it very dangerous positively to say they had for 't is clearly contrary to what the Scripture speaketh of the effect and successe of the Preaching of the Gospel and to many passages of this very Story of the Acts. 3. True Paul and Barnabas were discerning men able to give a good judgement in so much time what they found amongst those Christians But what evidence can the Author give us from the Text that this was their intended work during that space to examine and try what heart was in every one of these Professours and that in relation to constituting them a Visible Church after that tryall and judgment passed thereupon The only work we find mentioned in the Text ver 26. is their teaching they taught much people And there is nothing in it so much as hinting at this that they were not in state of a Visible Church untill after that whole years tryall Paul and Barnabas had given judgement what they did find amongst them as to their inward spirituall estate Nay there is a right apparent intimation that all along that years space they were a Visible Church and so esteemed a whole year they assembled themselves with the Church or in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. I will note but another thing here The Author intimateth that Barnabas his being full of the Holy Ghost is spoken of in that Text in relation to and as the Principle of tasting trying and judging these Christians soul-complexion for Church communion with them this is a â—eer forgerie It being clear as day light that 't is mentioned as the reason and Principle of the zealous exhorting them to sincere and constant continuing in the faith section 12 He goeth on thus In particular Churches some competent judgement may be made of every particular member by able men in a long tract of time And so are these worthies else where said with this Church to have had intimat communion Act. 14. 27 28. And there they abode a long time with the Disciples pag. 5 6. Answ I wonder how Mâ— Lockier speaking of the judgement touching Church members their qualification as members talks of it as given by some that are able men when as the way maintained by his side of judging and admitting Church members requireth this to be done by the decisive votes of all and every one in the Church all which cannot be supposed to be such able men as he speaks of But to the purpose in hand true able men in a long tract of time having conversed with every particular member of a Church may be able to give a good judgement of them but the matter in question is in thesi whether such a judgement grounded upon a tryall of so long a time must be antecedent to their stateing in Church-membership And in the hypothesis of the particular now in hand whether Paul and Barnabas had so long a time intimat communion with the Antiochian professors and thereby gave a judgement upon them concerning their spirituall estate before they were constitute in a Visible Church This Mr. Lockier should have alledged and made good if he would had a solide ground for his Doctrine intended But doth the Passage cited Acts 14. 27 28. say any thing for this purpose Now I report my self for judgement upon this to any Reader of ordinary common capacity let him but take this to consideration that before the time of this abode at Antioch mentioned Acts 14. 28. Barnabas after the work of the Gospel begun at Antioch had come thither sent from Jerusalem he and Paul had Preached there together a whole year they had gone in commission sent by the Antiochian Christians with a relief to the distressed Brethren at Jerusalem Chap. 11. and had returned again Chap. 12. 25. And having stayed there some time by speciall Divine appointment they are sent abroad through the Nations about to Preach the Gospel and having after a long peregrination returned again to Antioch then is said that Chap. 14. 28. and there they abode a long time with the Disciples Now were not the Antiochians stated in a Visible Church untill judgement was given upon them after intimat communion in this time of abode I might bring a multitude of Arguments to prove the contrary from severall passages of the Story going before But I need go no further then the immediat preceeding Verse v. 27. When they were come and had gathered the Church But it may haply be said that the Author brings this Passage to shew not what tryall and knowledge Paul and Barnabas had of them before they were stated Members in a Church Visible but what they might had of them to be a warrantable ground of their report made touching them Chap. 15. 3. Answer If so then say I he alledges it to no purpose as to his scope in this Lecture for his intention is to have Paul and Barnabas Chap. 15. 3. speaking of the qualification of these Gentiles in relation to their stating in a Visible Church and accordingly thereupon to build a generall Doctrine touching the proper matter of a Visible Church section 13 Adde saith he to this Acts 15. where you shall see further what is solemnly asserted of these Converts in severall verses as v. 8. And God which knoweth the hearts beareth them witnesse giving them the Holy Ghost even as he did unto us and put no difference between us and them purifying their hearts by faith Here is a Text to some purpose God which knoweth the hearts beareth them witnesse c. That they have the like powerfull spirituall receptions with the best of them at Jerusalem And indeed I think it dangerous for any to affirm that all these expressions might not mean effectuall grace or else be spoken of some only but not of the whole Compare with this v. 11. 16 17 18 19. what he concludes Wherefore my sentence is c. pag. 6 7. Ans Here is indeed a Text to some yea to a very great purpose viz. for the end for which it was spoken by the Apostle Peter that is to prove that Circumcision and the rest of the yoke of the Ceremoniall Law ought not to be imposed upon the
and acts of outward Christian fellowship This distinction is of necessary consideration in this controversie For it is certain one may be actually a member of the Visible Church in actu primo and yet not actually injoy the use and exercise of all and every Church priviledge and ordinance whereunto Church-membership gives him a right in habitu Because unto the fruition of the actuall exercise of some priviledge and ordinance there may be required an especiall condition which may be a man wanteth through some physicall incapacitie or some morall defect As under the Old Testament persons that were undoubted members of the visible Church of Israel yet might for some legall pollution as an issue of blood touching of a dead body c. been debarred from the publick Assemblies of the Church and Sacrifices for a time untill they were cleansed from the pollution according to order instituted by God So also one who is an acknowledged member of the Visible Church being overtaken with a scandalous fault and not carrying himself obstinatly but submitting himself may be kept from the actuall exercise and use of some Ordinances untill the scandall be sufficiently removed yet still as is acknowledged on all hands continue a Church-member in actu primo and it hath been constantly held by Orthodox Divines untill Anabaptists arose that Children under the Old Test being born in the Church were then and now being born in the Christian Church are even while under the years of discretion members of the Visible Church Although neither then they were nor now are capable of actuall use and exercise of all Church-priviledges and Ordinances Therefore it is one thing to enquire what is requisite to constitute one capable of Church-membership simpliciter and in actu primo and another to enquire what is requisite to make one immediatly capable of actuall use and exercise of all and every Church-priviledge and Ordinance whereunto Church-membership doth entitle him section 10 3. Consider we must difference between that which is required of a man by way of duty in foro Dei that he may adjoyn himself unto Church-communion and participate Ordinances in such a manner as is necessary for his own salvation and approving himself to God and that which is required of him by way of qualification in foro Ecclesiastico that the Church may lawfully and orderly admit him to their externall communion and thereafter respect account and deal with him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst these that are within The reason of this distinction is clear because the duty of a man that will so adjoyn himself into the communion of the Church as is requisite for salvation and for approving himself therein to God doth no doubt reach formally and directly the inward man the frame and acting thereof But the qualification requisite in the Ecclesiastick Court whereupon the Church is to proceed in admitting or acknowledging men Church-members doth consist formally and directly at least only in somewhat outward and apparent to men For it is a sure rule de occultis non iudicat Ecclesia as is confessed by Hooker Survey Part. 1. c. 2. pag. 15. speaking of the same purpose and by Mr. Lockier himself pag. 55. section 11 4. Consider There is an holinesse relative or adherent and an holinesse absolute and inherent The holinesse relative and adherent consisteth in the separation of a thing from a common use and dedication of it unto some holy use or end Holinesse absolute or inherent consisteth in qualities or actions of a person agreeable to the Law of GOD. In the former way the stones of which the Temple was built are called stones of holinesse Lam. 4. 1. So the Temple it self the Vessels consecrated to the Worship of God the City of Jerusalem are called holy In like manner persons in a speciall way set apart for the Worship of God as the Priests and Levites and especially the High Priest are called holy In like manner the whole People of Israel are said to be holy Deut. 33. and to be sanctified by God Exod. 31. 13. Lev. 8. 8. and 21. 8. and 22. 32. Because to wit God by entering in Covenant with them had separated them from other people and Adopted them to be a peculiar People for himself in the same sense 1 Cor. 7. 14. The Children born of one Parent at least a beleever i. e. a Professour of Christian Religion are called holy because they are comprehended in the Covenant made with and imbraced by the Parents for themselves and theirs and so are to be esteemed as among Christians separated from prophane people and dedicated to God Again holinesse is either inward and true which consisteth in the inward renovation of the soul faith hope love and other supernaturall habites and their elicite acts Or externall which consisteth in the Profession of the true and Orthodox Religion and a conversation so far as comes under mens knowledge ordered according to the rule of Gods Commands as is competent to humane weaknesse i. e. without scandall at least contumacy and obstinacy in some given scandall and comprehendeth also in it that holinesse relative and of dedication Further it is worthy diligent observation here that when it is said the Church is a societie of visible saints this may be understood in a double sense for the Epithete visible may either be taken as a note signifying not the nature of the form which gives the denomination of Saints or holy but an adjunct thereof viz. the notoreitie and manifestation of it before men In which sense if it be taken in that description visible Saints are such as by outward manifest and evident signes and tokens are perceived and acknowledged to be endued with true inward holinesse and grace of regeneration Or it may be taken as a note signifying the very nature and kind of the form i. e. holinesse which giveth that denomination In which sense if it may be taken then men are said to be visible Saints in so far as they are adorned with externall holinesse although abstract from that internall and true grace of regeneration section 12 The state of the Controversie then lyeth in this to expresse it as plainly as I may what is requisite in a person as the necessary qualification in the Ecclesiastick Court whereupon he is to be received or acknowledged as a member of the Visible Church and is to be accounted as not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. among these that are without but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. among those that are within and so over whom the Pastors and Rulers of the Church should watch and care to feed him by the Ordinances of Christ according to his capacity and to whom private Christians ought to perform duties of Christian communion according to their stations viz. whether reall internall grace of regeneration repentance toward God and faith in Jesus Christ at least such evident signs thereof manifested and approven upon acurate examination
without apprehension of danger converse with him And accordingly when the effect of Barnabas discourse and information is set down v. 28. we find not a word nor a hint of an Ecclesiastick admission or stating him into Church-membership But this is said he was with them coming in and going out at Jerusalem i. e. he was daily conversing familiarly with them I need say no more to this Passage but shall only adde this Godly men would be more tender of Scripture then to use or rather to abuse it thus by shaping conceptions of their own and then driving them into it by force Come we to the next Text. section 4 It is Act. 2. 47. And the Lord added to the Church dayly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved eos qui salvi fiebant so he translateth it but what hence to his purpose He added to the Church the saved those which were out of harms-way as we say in a safe and sure state and so are no persons but such who have received the sure mercies of David A sinner is not safe nor out of Gun-shot till indeed in Christ And this is the mater accepted and taken in to build withall and none else so far as they could make judgement between things that differed After this he concluds by a dilemma thus Either they were thus strict upon their own will and so not to be followed Or else by divine and infallible warrand and so as a precedent which hath the force of a precept And then takes occasion to anticipate an Objection thus And this is over and above a plain demonstration of the possibilitie of the precept to be obeyed which taketh off that Objection 't were well Sir if 〈◊〉 so But how can it be How shall we do it Why it hath been 〈◊〉 therefore may be therefore should be and no otherwise section 5 Answ Here are involved a number of things some gratis affirmed some evidently false 1. He supposeth all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were already and antecedently to their addition to the Church inwardly delivered and translated from the state of nature and sin into the state of grace and begun reall union by faith in Christ and this he grounds upon the Greek participle which he will have translated the saved as noting a thing then already done But this is a very weak ground to bear up that supposition Why who knoweth not that oftentimes in the Greek Language passive participles of the present tense are used in the signification of gerundive names So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be well rendered servandi such as were to be saved And so hath Beza and the old Latine Interpreters rendered it qui salvi sierent and the English Translation such as should be saved and so the word doth not necessarily import as the Author would have it that these added were antecedently to their addition saved by the begun work of grace in them tho we are not denying but it might been so with them and that under that consideration and upon that account they were added But this it doth import that they were such as God by the decree of Election had appointed to be saved and that he added them to the Church as the means whereby they were to be actually made partakers of Salvation as Calvine well taketh it up 'T is true the Syriack Interpreter as expounded by Tremel hath it qui salvi fiebant but withall he hath the whole place thus addebat quotidie eos qui salvi fiebant in Ecclesia i. e. such as were saved in the Church 2. He supposeth that this Text speaketh of Ecclesiastick addition of members in foro exteriori in the outward Court by the Church Rulers or them and the Congregation together to which of these belongeth this Act we discusse not now upon outward tryall and discerning This again is besides the Text which speaketh not one word of this I mean the Churches adding or admitting but of Gods adding which Interpreterâ— expound of the work of saving grace upon their hearts coâ—…ng and drawing them effectually to Christ and distinguisheth â—…om the acts of the outward Ministry upon them See Calvin in locum most plainare the words of Eras Sarcerius in Marlorat dicit Dominum eos addidisse Ecclesiae qui salvi fierent perinde enim est ac si diceret Lucas quos non addebat Deus etiamsi se ipsi adderent Ecclesiae non tamen fiebant salvi So Mr. Lockiers dilemma falls to the ground having no ground in the Text to subsist on It supposeth the Text to be speaking of an Ecclesiastick procedure with persons upon outward triall and discerning when as the Text is speaking of no such thing but of a divine efficiency upon persons 3. He supposeth that all and every one that were then visibly added to the Church and none else were added but such as were translated to the state of grace partakers of the sure mercies of David really in Christ at least so far as they could make judgement between things that differed But first I ask where doth he find or how will he make out of the Text that interpretation so far as they could make judgement c. and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be understood without any such qualification to import such as were really saved I think this in divine destination is that indeed is meant and he shall never instruct from the Text that which he saith 2. How will he make out from the Text that all and every one that were by Ecclesiastick admission added to the Church and none else The Text indeed saith the Lord added such as were to be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doeth it hence follow none else were by Ecclesiastick admission added to the Church The Author must give us leave not to believe every thing upon his bare Assertion and must finde out new Logick ere he prove that consequence so then we see not how this Scripture consenteth to this point of Doctrine the simple meaning of the wods being thus much that daily the Lord was by his effectuall assisting the Ministry of the Gospel and working upon the hearts of men bringing such as he had a purpose to save unto the fellowship of the Church that therein as the ordinary way instituted by himself they might be led on to the participation of eternall salvation But this no wayes importeth but many others not so destinate to salvation might adjoin themselves and be by Ecclesiastick admission received into the outward fellowship of the Church section 6 The 3d. Text is Heb 3. 5 6. And Moses verily was faithfull in all his house as a servant for a testimony of thâ—se things that were to be spoken after but Christ as a Sonne over his own house whose house are we if we hold fast our confidence and rejoicing of hope firm unto the end Hereupon the Author commenteth thus To a Church of the Jews this is spoken who
and precious servants of Jesus Christ I leave it to be judged of any indifferent man considering the posture of affairs in these Lands But I beleeve those whom the Authors words tends to irritate will not be so foreward to put forth their hand as he is to solicit them The other challenge made against that precious man is evidently â— grosse and palpable wresting of his words the fault Mr. Lockier had but in that same breath almost charged upon him without giving any evidence of it and a very wringing of the nose to bring forth blood I report me to every ingenuous man If reading Mr. Rutherfurds words as they are alledged by Mr. Lockier himself he will conceive that Mr. Rutherfurd meaneth what he sayeth of all and every Independent in England as M. Lockier constructeth them or not rather that he speaketh only of all within his knowledge And what cause then is there of such out-crying against Mr. Rutherfurd for these words as if they were a mater of trembling Verily I cannot but think it a mater of trembling to see a man with so much confidence and boldnesse palpably misconstructing an honest mans words to make him odious section 6 He Answ 3. That there is difference between a cause and occasion That we walk in a fundamentall truth in the power of it many take occasion hence to scoffe break forth into much wickednesse is it not therefore the truth which we follow And then he telleth us that as light hath broken forth in every age Sathan hath laboured to darken it and gives instances As 1. That when the first Fathers began to lay again that great principle and fundamentall of the Trinity to darken this he set on foot Arrius heresie 2. When some of the modern Divines laid that great fundamentall point of Justification by faith in Christ to darken this he conjured up the Anabaptists in Germany which denyed proprietie Magistracie all which is good and then addeth now when God hath made another accession of light respecting the roofe and upper part of the house the Independent way of constitution and Government of Churches what stirres fogs mists hath he raised Is all this therefore darknesse drosse I think things about which the Devil maketh such adoe may rather be thought to have something in them rather then to conclude they have nothing of God within them because the Devil doth not usually set against his own Doth not divide against the Devil When this New Heaven as the Prophet calleth it this new order was first set up at Jerusalem what bloody stirres made it there When first at Antioch what work made it there No small dissention Acts 15. 2. and yet the mind of God Answ 1. Much mistaking hes been discovered already in this Lecture of Mr. Lockiers but in no one passage hath he worse acquyted himself then in this we have now in hand 1. True it is no good Argument or prejudice either against a Tenet or point of Doctrine that many take occasion thence to scoffe and break forth into much wickedeesse But this is not to the purpose in hand Our alledgeance is that the Independent way of Church-Government is such in the nature of it as giveth occasion to men to run freely without controlement into errours and is a kinde of shelter for such as holds and maintains errours to run to as experience proveth and this sure if it be not an intrinsick Argument yet it is a strong presumption against a Tenet that it is not of God the like cannot be said of the Presbyterian way 2. As to the two instances brought in They are as impertinent as the former generall For neither by the Doctrine of the Trinity was occasion given any wayes to the Arian heresie But the Devill raised up Arius and his heresie to oppose and darken that fundamentall point of Christianity Nor was there by the Doctrine of Justification cleared by these modern fathers occasion given to the stirres of Anabaptists But these were raised by the Devill in opposition against that and other points of Religion then cleared I humbly conceive it agrees not well with Historie to say that upon the fathers beginning again to lay that principall fundamentall of the Trinity the Devill did set on foot the Arian heresie The History of these times seemeth to say that the setting on foot the Arian heresie gave occasion to these ancient fathers to establish and confirm from the Word of God that principle and fundamentall of the Trinity 3. While as Mr. Lockier by way of application of these things noted on before first sayeth now in this period of time God hath made another accession of light respecting the roofe and upper part of the house meaning his Independent way of Church constitution and Government and then subjoyneth by way of Question and now what sturres c Why what now Is all therefore he but miserably begs his Question viz. that his way is a new accession of light 4. Worst of all doth he plead for his own cause in relation to the former Objection when as he alledgeth that it may rather be thought a way that hath something of God in it which the Devill opposeth then to conclude to the contrary because the Devill doth not usually set against his own Why The Independent way is that which this day all the emissaries of Satan I mean not meer â—ndependents themselves many of whom I love and reverence and almost all the Sect masters of the time betakes themselves to and hugges in their arms And the Presbyterian way is that which all the errours and heresies of the time opposeth looketh upon as the great eye-sore and hateth cane pejus angue 5. 'T is somewhat more then inconsiderat contempt of his hearers and readers when he will have them beleeve that it was the setting up of his Independent Church order at Jerusalem and Antioch that was the mater and object of the bloody sturres and no small dissentions there Ah Mr. Lockier it was another mater upon which these things were raised then who should be members of the Visible Church or what form of externall Government should be followed 't was the Preaching of Justification and salvation through faith in Jesus Christ without the works of the Law section 7 The 3. Object Mr. Lockier meeteth with till Independency no such sharp and bloody stirres and dissentions Where did you read this brought as an Argument against your Doctrine of Church-members Will any body say that these impertinencies were brought on the stage for any other end but to catch occasion to vent splen against persons of men for what else is it that followeth by way of Answer to this section 8 1. Presbyterians began first to draw the sword and their bitternesse and basenesse hath hightned it to that to which otherwise in likelihood it would not have come The two latter Summers Wars have been the sharpest I know they will say that they have felt And
the Apostle who wrot to them ye have heard Answ We take what the Author saith that this great house is the Church of the Ephesians and it may well be so taken as applicable to the Church of Ephesus or any other Church then I say he hath furnished a weapon against himself for if this house be the Church of the Ephesians to which â—he Apostle wrot then when as writing to them he â—…lled them Saints he meaneth not that â—f all and every one of them but spake it 〈◊〉 the body indefinitely and confusedly why Should that bâ— understood universally it should be a flat contradiction to what he saith here that the Church of the Ephesians is a great house in which there are some vessels to dishonour non-saints yea very reprobates appointed to wrath It will not salve the mater to say as Mr. Lockier insinuateth that the Apostle in writing to the Ephesians speaketh of what they were in his judgement For Paul is speaking his judgement here too Now how can these two judgements consist in one man To my judgement all and every one of the Church of Ephesus are reall Saints sealed as his and yet I pronounce there are in the Church of Ephesus some reall un-saints very reprobates Indeed if the Apostle here had not determined positively and purè But by way of suspence and modaliter in this house the Church of Ephesus may be or possibly there are some vessels of dishonour there would not be such repugnancie or incompatibilitie of this with the former But he speaks absolutely and positively there are some vessels to dishonour SECTION IX Some further Arguments confirming our Doctrine and everting the adverse opinion about the necessarie qualification of Members of the Visible Church section 1 MR. Lockier hath chosen out some Objections against his Doctrine as made by his adveâ—sarie but indeed framed at his own pleasure only two of them are in causâ the other are but extrinsecall to the cause Reflections and prejudices against persons this I confesse has been wittily done for gaining advantage in the minds of Hearers and Readers unacquainted with the controversie for his own and against his adversaries cause But it is not very ingenuous dealing What has there never a reason more been brought against that Tenet of his by learned men but these two I cannot think but he has seen and read Gul. Apolon consideration of certain controversies c. sâ—nt to the Assembly at Westminster 1644. Spanhems Epistle to Mâ— Buchanaâ— Mr. Rutherfurd his fiâ—st and second book aâ—ainst the Independent way however he might have read them and found therein besides other writings of Orthodox Divines some other arguments to answer Well because he has thought it fit to content himself with these two which yet how he has satisfied we leave it to the intelligent Reader to judge we shall adde some few more not troubling our selves nor the Reader with repetition of all that hath been said by others section 2 Arg. 1. If Moses did admit as Members into the external communion of the Visible Church under the Old Test men professing the true God of Israel the Covenant with him and his true Worship without enquirie for the Work of true Grace in their hearts or positive evidences that they were truely converted regenerate and gracious so far as men could discern and judge Yea knowing assuredly that many of them were as yet unconverted and hard hearted Item if Iohn the Baptist the Apostles and the Master Builder and Lord of the Church Jesus Christ himself did admit into the externall communion of the Visible Church of the New Test such as did professe the Christian Faith as soon as they did professe without delay for trying and searching evidences of the Work of Grace in their hearts Then in all Churches persons ought to be admitted upon the same termes And it is not a necessary qualification in foro Ecclesiastico for constituting one capable of Visible-Church-Membership that he be truely converted such as God who knoweth the hearts of all men can bear witnesse to as indeed sealed for his by his Spirit so far as men truely converted and very spirituall are 〈◊〉 to discerne and judge but the antecedent is true in all the parts thereof Ergo c. section 3 As to the consequence or connexion of the proposition it is likely Mr. Lockier will not acknowledge it upon the first part of the antecedent viz. the manner and ground of admitting Members into the Visible Church of the Old Testament because his judgement as seemeth is that the constitution of the Visible Church of the New Test in this point is essentially different from that of the Old for he restricteth his Thesis concerning the matter of the Visible Church to the dayâ—… of the Gospel not once which to me smelleth â—…nk of Anabaptists who as we know denying Infant Baptisme upon this ground because they cannot give evidences of Faith Being pressed with the Argument taken from Infants Church-Membership and sealing with the initiating Sacrament under the Old Testament to eschew if they could the dint of that argument do run upon the assertion of an essentiall difference between the constitution of the one Church and of the other and so deayes the consequence from practise in the one to the other as we see Mr. Tombs doeth in his dispute with Mr. Baxter I will not think that Mr Lockier doth run the Anabaptists length in making use of that difference Buâ— certaiâ—… if he assert as he seemeth to do an essentiall difference 〈…〉 one and the other he for his part gives them a fair ground 〈…〉 that argument used by all Orthodox Divines for Infant Bapâ—…e but the Orthodox have solidely asserted and maintained that the constitution of the Church under the Old Test and New differ not in essentialls but in accidentals only If our Author be otherwise minded I desiâ—… him to ponder and answer what the learned and acute Divine Mr. Baxter hath on that purpose in his dispute against Tombs pag. 30 31 32 33 34 35 36. and I will in the mean time suppose with the consent of all Orthodox Divines the consequence of the Proposition even upon that first part of the Antecedent to be valide section 4 As to the consequence 〈◊〉 the other part of the Anâ—…cedent viz. the practice of John the Baptist the Apostles and of our LORD JESUS CHRIST himself under the New Test admitting persons to the fellowship of the Visible Church upon their first professing faith and subjection to the Ordiâ—…nces without any delay of time for trying the sincerity â—…d â—rutâ— of the work of grace in the heart I know what uses to be excepted against the practice of the Apostles and the consequences there deduced from it viz. that the Apostles were men induâ—… with an eminent gift of discerning and therefore although th◠〈◊〉 admit men as soon as they made profession without further deny or tryall yet that they did this as
so inclineable to separation because of the unsoundnesse of our Church members and un-Church whole Paroches Mr. Lockier doth whole Nations and gather Churches out of them as if they were no Churches and that must have such triall and discoveries of the work of mens conversion before they admit them would but lay to heart al the Scripture examples and make moâ—e conscience of observing their rule and not presume to be wiser and holier then God He that goeth beyond Jesus Christ shall go without me So he and so say I with him But 2. I cannot yet agree with him in this that men are not to be received into the Visible Church but under the notion of true believers and positively judged to be such though but probably 1. I can see no warrand in the Word for this 2. The grounds that the learned Author hints at for it pag. 73. do not seem convincing 1. Whereas he saith that it is all one to be a visible member of the Church and a member of the Visible Church And he that denyeth this will but shew his vanity I say if the name Church be taken in one and the same notion in both Propositions I confesse 't is true he saith and he would show his vanitie that would deny it But if in the former thereof Church be taken for that society which is Christs mysticall redeemed body the Epithete Visible noting so not the nature of membership but an adjunct of it I deny the identity of these two Propositions and cannot see but it is solide enough to deny it Again when he saith that the Invisible is properly and primarly called the Church and the Church Visible containing all the unsound part is called the Church secundarly and for the sake of the Invisible ble I acknowledge this is ordinarly said but can see no reason for it I find three speciall Ecclesiastick significations of this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture viz. 1. The society or company of redeemed ones effectually called from the estate of nature 2. A society outwardly called into and making profession of the faith worship and service of God in Christ 3. An Assembly of Officers imployed in government of Professors However I confesse the strict signification is principall and most excellent as to the thing yet I think all of them are alike proper and none of these things has the name by way of reference to another of them 3. When as he saith That if we were fully certain by his own externall discoveries that a man were not of the Invisible Church that man should not be taken to be of the Visible and if any Jew or Pagan were to be taken into the Church upon his profession we ought not to admit him except his Profession seem to be serious and sincere For this I represent these considerations 1. If we were fully certain by his own externall discoveries that a man were not of the Invisible Church neither actually nor potentially or in the purpose of God i. e. if we were fully certain by his own externall discoveries that he were a reprobat as these that sin against the Holy Ghost and these only discovers themselves to be such true he were not to be received into the Visible Church even because he were known to be this way not of the Invisible Church 2. I confesse also that 〈◊〉 a mans outward carriage and way such as did discover him positively not to be of the Invisible Church actually i. e. as did discover him positively to be an unregenerat man though I did not discover him to be as a reprobat i. e. not so much as potentially of the Invisible Church he were not to be received into the fellowship of the Visible But withall I say he were to be debarred or not received not upon the account of non-regeneration or upon that cariage considered under this formality and reduplication as a signe and discovery of non-regeneration but materially as being contrary to the very outward profession of the faith for such a cariageonly I conceive it would be this my reason why I deny that non-regeneration or any thing considered formally under the notion or reduplication as a signe of non-regeneration which is all one should be the cause for excluding a man from admission into the Visible Church is because I conceive it is Gods revealed will in his word that men be received into the Visible Church that they may be Regenerat and converted and that the Ministeriall dispensation of the Ordinances are by Gods revealed will set up in the Church to be means of Regeneration and Conversion as well as edification of such as are Regenerat 3. I conceive between such as are in a course and cariage which indeed discovers evidently and certainly non-regeneration e. g. as to be without the profession of Christianity to live in some heresie directly contrary to the foundation as is Socinianism to live in a constant course of known prophanity and such as are seemingly Regenerat and so to be positively judged such in probability there may be yea and are many of a midde sort who are in such an estate and condition outward and as relating to mans judgement of them that as they do not unto full certainty of judgement discover themselves non-regenerat so there is not sufficient ground positively to judge them probably Regenerat and so to use them that is to dispence Ordinances to them as such and in a way suteable to men supposed to be Regenerat But the most we can in our judgement of their state is to prescind from passing a positive judgement either way as for example a man when he comes first to make a serious sober profession of the faith before we have further experience of his way or of whom we know no more as yet but that he seriously professeth the truth and offereth subjection to Ordinances I confesse this is a ground sufficient probably to judge the man is elect God has a purpose to save him and could we not judge this much probable of him I will not say we should receive him in that case But it is not sufficient this alone and by it self to ground a positive judgement that he is Regenerat or actually in the state of grace though you call it a judgement of probability my reason is this because to ground a positive act of judgement that a man is Regenerat in foro exteriori there is requisite some seemingnesse to speak so of spirituall sincerity in a mans profession i. e. that he doth it from a spirituall principle upon spirituall motives and for a spirituall end But a meer sober not mocking serious profession without more is not a positive appearaÌ„ce of spirituall supernaturall sincerity at least therefore I humbly conceive it is a mistake to confound seriousnesse and sincerity if he understand spiritual or supernatural sincerity as he must understand it here for that is larger then this many are serious in their
profession who are not sincere in this sense yea may evidence seriousnesse when they do not as yet give any positive evidence of this And therefore I conceive he doth not upon good enough ground quarrell with Tombs pag. 129. for that Mr. Tombs requiring a profession sober serious and understanding he doth disclaime an enquirie after the sincerity of their profession if Mr. Tombs meant supernaturall sincerity as I conceive he did the distinction of morall sincerity and spirituall or supernaturall sincerity is common amongst practick Divines and rationall and there may be positive probable evidences of the former when there is not yet so much of the latter I humbly conceive there cannot be had positive probable evidences of this ordinarly without observation of a mans way after profession for a time wherein notice may be taken of his walking equally in the latitude of duties and constantly in variety of cases and conditions But the other may sooner and more easily appear and positively be judged of as we judge of a mans seriousnesse in any other action And 't is Mr. Baxters own judgement that as soon as a man maketh profession of the faith without delay or tryall for discovery of his heart-Conversion he is to be admitted into the Visible Church To conclude Mr. Baxter and I are at agreement upon the mater concerning the qualification that is sufficient for admitting persons into the Visible Church viz. sober serious profession without delay to enquire for more and so we are agreed in the maine about the mater of the Visible Church We differ in this that he thinks persons are not to be admitted but under the consideration of persons judged at least probably Converted and Regenerated My mind is that they are to be admitted under the name of serious sober outward professours abstracting from Conversion or non-conversion Which upon the mater and as to the main businesse of the mater of the Visible Church will only make some differences between us in some Arguments to prove the maine conclusion Some Arguments that I use will not sute his way But that is not much to thâ—… point Now I come to a fourth Argument section 24 If the Ministry and Ministeriall dispensation of the Ordinances especially the Preaching of the Gospel in the Church be instituted and appointed by Jesus Christ to be a means not only for advancing and perfecting the work of saving grace where it is already begun But also for converting and bringing to Christ and into the estate of grace such as are not yet savingly Converted nor regenerat nor in Christ then it is not a qualification necessarily requisite in persons in foro Ecclesiastico i. e. in the outward Court of the Church for admitting them into the externall communion and Society of the Visible Church that they be before truely Regenerat Converted sealed of God by his Spirit for his or give such manifest evidences of this as that they may and ought to be judged by the Church truely Regenerat and Converted But the former part or antecedent is true Therefore also the consequent section 25 The connexion of the proposition I conceive is clear to any discerning man For ex suppositione consequentis sequitur oppositum antecedentis i. e. if all that are in the Visible Church be supposed to be already and antecedently to their reception into the Visible Church truly Converted and Regenerated What is the Minister as a Minister or the Ministeriall dispensation of the Gospel adoe with Converting of souls All with whom he has to doe as a Minister are supposed to be Converted to his hand and so in his Ministry he has only to do with their advancing in grace This is the more constringent towards our Brethren of the Independent way that they make the Ministry relative to a constitute Visible Church only and that a Minister cannot act as a Minister but in relation to a particular Visible Church and these that are within it And therefore if a Minister by Preaching the Gospel should be an instrument of the Conversion and Regeneration of an infidell yet that is but by accident and that is not done by him as a Minister If any shall say that many of these who are received into the Visible Church albeit they be supposed and judged to be true Converts and Regenerat ones yet they may really be unconverted and unregenerated and so may being in the Church and under the Ministry be converted by the Ministeriall Preaching of the Gospel That is nothing to the purpose 'T is but by accident that this cometh to passe and were it known that a man were unregenerat and unconverted he were not to be received under the Ministry Yea were he before a member he should be by Mr. Lockiers Tenet un-Churched again untill he were a true Convert And that which cometh to passe by the Ministry of the Word but by accident cannot be said to be an end for which it is institute and set up in the Church Yea further I say if the Visible Church consist of all and only such as are supposed and judged so far as men can discern to be antecedently to their admission into the Church truely Converted and Regenerat It followeth necessarly that the ordinary Minister of the Gospell has nothing adoe to Preach points of Doctrine tending to preparatory humiliation awaking of naturall consciences and Converting souls to Christ but all his Preaching ought to be upon points that concerne comforting directing strengthning confirming souls already Converted he shall have nothing adoe to intreat souls to be reconciled to God but he is only to help them to injoy the sweetnesse and comfort of Reconciliation they are already stated in Farewell all Preaching of mens miserable estate by nature of the terrours of the Law except only it be to let souls know the better what they are delivered from section 26 For the assumption of the Argument viz. that the Ministry and Ministeriall dispensation and Preaching of the Gospel is instituted to be an ordinary means of Converting souls as well as of advancing grace in them that are Converted may be proven by innumerable Scriptures I shall point at some 1. Prov. 9. 3 4. Wisedom hath sent forth her maidens she cryeth upon the high places of the Citie who so is simple let him turn in hither as for him that wanteth understanding she sayeth to him come eat of my bread and drink of the wine which I have mingled By these maidens of wisedom are meant as Interpreters agree the Ministers of the Word sent forth by Jesus Christ Now what is the end and erand for which they are sent To call and invite such as are simple and have no understanding i. e. as Cartwright well expoundeth such as yet are void of Religion and wisdome i. e. of true saving grace tho not malicious opposers of the truth and the professours thereof that is in effect such as we described in stating the Controversie serious sober outward
if none shall be permitted to be members of the Visible Churches but such as are reall Saints at least so far as men very spirituall can discern and judge upon such evidences as these of this way holdeth forth These being in all parts the far fewest number even very few in comparison all the rest of whom yet many may have some seeds of true saving grace in them albeit it be not so perceptible to others tho they were not outwardly contumacious against the Ordinances must be un-Churched casten out to be no more under any Pastorall care for watching over their souls to live as they like without any spirituall means to restrain or reclaim them to be a ready prey to Satan and his instruments to be turned staâ—k Atheists or seduced unto any errour or heresie whatsoever What a fair field for hunting and catching of souls would Romish Emissaries have were this way of Mr. Lockiers put in practice in all the Reformed Churches I verily think the keeping of it on foot and driving it on in this Iland is not without influence from that Antichristian Synagogue upon this very designe to overturn the Protestant Churches section 28 Argument 6. That Doctrine which tends unavoidably to the holding out from the fellowship of the visible Church and so from all the ordinary means of grace and salvation instituted by Christ not only many who may be the elect of God and whom we cannot but probably judge to be elect but also many who may have some measure of true Regenerating grace in them and yet leaves a door open to any Reprobat hypocrite whom it pretends ought not to be there to come in if they can but dissemble well and carry it fair outwardly that Doctrine I say it seemeth cannot be from God But that Doctrine concerning the necessary qualification of Church-members asserted and maintained by Mr. Lockier is such therefore c. The proposition I conceive will not be denyed by any who will consider these things 1. That the means of grace and salvation the Ordinances of God are institute and set up in the Church primarly and per se for the elects sake that they may obtain salvation Hence is that of the Apostle 2 Tim. 2 10. Therefore I endure all things for the Elects sake that they may also obtain salvation which is in Christ Jesus with eternall glory Notable are the words of that Judicious Popish Commentator Estius upon the words ideo Graecè propter hoc i. e. ut Euangelium disseminetur ut Verbum Dci currat clarificetur acutelie pondering the connexion of this verse with the end of the preceeding but the Word of God is not bound omnia dura suffero nullum laborem refugio idque propter electos Quamvis enim reprobi sint electis permixti eadem officia per Ecclesiae Ministros impenÌ„dantur reprobis ut Doctrina oratio exhortatio correptio Sacramentorum Administratio Non tamen propter reprobos sed propter electos fiunt And a little after Ministros utique oportet cum Paulo in universo suo Ministerio and so in receiving into the Visible Church hoc ipsum intendere 2. That as it is Christ the great and chief Pastor his own way not to quench the smoking flax so it is his will that his servants and Ministers should not doit but that they should receive these that are infirm and weak Now it being so can any man think that that way can be of Christ whereby the entrance into the Visible Church and so to the benefit of the publick Ordinances which are the ordinary means of obtaining salvation is made so strait that many elect and such as we cannot but probably judge to be such may he held forth from the benefit of all these shut out of the ordinary way of salvation Yea and even many who may have beginnings of the true grace of Regeneration If this were not a way to quench smoaking flaxes I know not what will be section 29 As for the truth of the assumption I make it clear thus 1. As to the former part many of these who professe outwardly the faith willingnesse to joyn in fellowship with the Visible Church and to subject themselves to Ordinances may be of the elect of God This cannot be denyed yea nor can we but account them who comes this far on tho we cannot yet positively say we account them actually Regenerat men probably to be elect Yet by Mr. Lockiers Doctrine tho persons professe the faith be desirous of the fellowship of the Church declare willingnesse to subject themselves to the Ordinances Yet unlesse they be truely Converted and Regenerat sealed of God by his Spirit for his so far as men very spirituall can discern they are not to be admitted into the Visible Church and are held forth from the benefit of all the publick Ordinances the ordinary means of salvation 2. As to the other part 't is also clear thus because there may be many smoaking flaxes who have some measure of true grace in them who yet not only are weak in knowledge unable to give an account of all the fundamentalls of Religion and such points as are necessary to lead a life without scandall which yet are required as the ground of that judgement our adversaries will have to passe upon persons to be admitted members of the Visible Church but also under many sensible sinfull infirmities which may render them suspected to others to be no reall Saints may puzle others to passe judgement on them at least may put them to a suspence from passing a positive judgement upon them as true saints sealed of God for his by his Spirit And all such by Mr. Lockiers Doctrine must be held forth from the Visible Church and so from the benefit of all publick Ordinances the ordinary means of Salvation These two considerations I professe have been to me further motives to make me think the way held forth by this Doctrine concerning the qualification in foro Ecclesiae of Church members not to be of Christ it being so obstructive to the proper end and design of the setting up of the Ordinances and means of grace in the Church and contrary to Christs own way of dealing with souls and yet no cast-away or unregenerat man shall be excluded if he but be studied in tractates of theologie and can carie it fair before men as indeed hypocrisie may stand with great externall formalities of Religion in word and conversation section 30 There are two things I find may haply by said by the Brethren of this way in answer to this Argument 1. That such persons may be hearers of the Word tho they be not admitted members of the Visible Church we admit say they even infidels to the hearing of the Word To this I think Reverend Mr. Rutherfurd has said truely that to be admitted as ordinary hearers of the Word and Church prayers is a degree of admission to Church-membership and they who
Gospel like behaviour which is requisite to be a ground of esteeming persons beleevers what at least is requisite and must concurre to make it up and lesse then which will not serve That so we might have the generall determinat rule whereby cognition is to be made and estimation to be passed upon all professours of the truth that they are beleevers or otherwayes For certainly while as they say but indefinitly such a blamelesse and Gospel behaviour and tells not what is requisite to make up such a behaviour they leave the mater in a mist of uncertainty and for ought we can see devolves the weight of that estimation upon mens apprehensions without a rule If they say they were writing an Epistle to friends and could not therein say all that is to be said in the mater I Answer that if they could have told it it might been said in short bounds and it was as necessary for clearing their mind to have been told as the Thesis they have set down it self But yet let them point us to such a rule in the Word if they know where it lyeth For my part I professe humbly I could never yet see in the Word of God an universall definite rule whereby judgement may and ought to be passed upon all and every professour of the truth by others that they are to be held for true beleevers or otherwise 5. When as in the designation of the persons that are fit to be admitted members of the Visible Church they with Parents joyn their children I do heartily acknowledge their Orthodoxy in this beyond others of that way who have omitted wholly that addition and wishes they may continue in that point of truth considering how easie it is as the Authors of that Epistle themselves may perceive by experience in others that went off with them first by that step they have gone on to slide into that other of excluding the Infants of beleevers from the Visible Church But now I would know whether they acknowledge such Infants members compleatly I mean in actu primo or not If they say the former they are at a disagreement with others of the Independent way If they say the latter then we must have another distinction of constitute members and so many sorts of members of the Visible Church and so also we must have many sorts of qualifications of members section 4 But now take the mater of the Thesis as it is that the necessary qualification to make one of years fit to be admitted a member of the Visible Church is together with profession of the truth such a conversation as may make a man to be esteemed i. e. positively judged a true beleever or Regenerat person I shall not here adde any new reasons to what I have brought before But shall come briefly to consider if these present Authors have brought any new strength of reason for that Tenet Only I would desire them in the fear and love of the truth to consider if they can find in the Word of God amongst all these many whose admission into the fellowship of the Visible Church of Christ is mentioned therein any instance of persons or one person who after their first professing Christian faith and Religion was what ever their behaviour and course had been before to that very time delayed of their admission to be Church-members untill they should be seen and found with that their profession to joyn such a blamelesse and Gospel-like behaviour as the Authors requires many of them no doubt untill that time had been of a very blameable and un Gospel behaviour and course of life And certain it is that to be seen joyning with profession of the truth an unblameable and Gospel-like behaviour requires some delay and length of time For my part I could never yet see any instance of this kind but on the contrary finds that persons as soon as they once embraced the profession of the Christian faith albeit to that very time their behaviour had been most blameable were forthwith baptized and so admitted members into the Christian Church Consider this I beseech you dear brethren if so ye will yet suffer your selves to be called and exhorted by me section 5 But now we come to the grâ—…nds of confirmation of their thesis Such say they were the Churches founded by the Apostles which ought to be paterns to us as appears by the title given to them Saints sanctified justified washed by the blood of Christ For Answer we refer to what we said before to that same inductive Argument in Mr. Lockier now in a word only to make this Argument good it must be alledged and made out not only that all and every one of the Churches founded by the Apostles at least such as are mentioned in Scripture were actually and defacto consisting of such members as were all and every one Saints justified c. in the positive judgement of charity But also were in their gathering constitute of all and every one formally considered and taken in under the notion of such upon tryall found and judged to be such But 1. 'T is not so much as alledged by the Authors that they were so gathered and constituted nor can these titles let them take them as they will import any thing of this 2. Nor suppose these titles should import that the Churchâ—… to which they are given were eventually consisting of such members as were all and every one such Does it follow that all and every one of the Churches founded by the Apostles were so I mean even such of them as are mentioned in Scripture Because these titles are not given unto all and every Church founded by the Apostles or Apostolicall men in the Apostles time We give instance of the Churches Smyrna Pergamus Thyatira Sardis Laodicea nay had the Authors duely considered what is said of these Churches Revel 2 and 3. I think they could not in reason said what they say here Nor 3. Doe these titles import necessarily that the Churches to which they are given did de facto and eventually consist of all and every one such These titles may and must at least of some of them be understood of their visible body synecdochically by a denomination taken from the better part as I would rather say of the body communiter confuse not universaliter section 6 The Authors of the Epistle touches not at the two former exceptions which yet are sufficient to overturn this Argument and I doubt not but one of the Authors he that as I conceive has been the Penner of this Epistle a man well enough acquainted in Argumentation and able to discern what may be alledged to be defective in an induction might well perceived but only labours to infring the third We cannot say they acquiesce to the common Answer that these expressions are to be understood of the better part Answ Yet as good and as judicious as you the whole stream of Interpreters untill Anabaptists
of the Visible Church formally consists baptizing if Mr. Lockier shall say that this cannot be done without the sentence of the collective body of Professours he 'll speak beside the book of God which holds forth to us baptisme administrate by one Minister alone without the knowledge of any particular Church and mentioneth not any instance so far as I can remember of Ministers requiring the vote of the Church for baptizing any at any time section 8 For the third the limitation of the Elderships exerting of power not without the consent and approbation of the Church Upon this 1. I would inquire of Mr. Lockier whom he meaneth by the Church without whose consent and approbation this ought not to be done Whether the whole Congregation i. e. all Members thereof promiscuously and indifferently or only some certain Members thereof excluding the rest If the whole Congregation and all the Members thereof Then women and children also must have an hand in these weighty maters of the Government of the Church which I cannot well think he will affirme sure I am will not be owned by many of his side and is contrary to the Word of God If not the whole Congregation but some certain Members viz. men these of years of discretion or of a manlyage Then 1. why speaketh he of the Church indefinitely without any such restriction not without the consent and approbation of the Church Are not women a part of the Church yea and children also under age unlesse we shall say that they are without i. e. of the world of heathens and aliens from the Israel and Household of God which is absurd Nay I suppose there may be a Church consisting of only women beside the Officers as in case all the men of a Congregation were removed by death or otherwise for must we say that a Congregation consisting of 40. men and as many women if by Pestilence all the men should be removed excepting the Officers thereof that it should because of this cease to be a Visible Church 2. It cannot consist with what he saith afterward in sundry of his Arguments brought to prove his Assertion In the first thereof he alledgeth that the power of the Keyes are given to persons not as Officers Apostles or Elders but as beleevers to the Church of beleevers and beleeving with such a faith as flesh and blood cannot reveal but I assume that Women are beleevers and beleevers with such a faith as well as Men Ergo by his Argument they must have an hand in the Government by their consent and approbation as well as the men Again in the third whereas he alledges that other wayes viz. than as he asserted the Elders cannot but offend the little ones of the Church yea the tender consciences of stronger Brethren for as much as persons may be taken in and casten out concerning which they can have no distinct knowledge I assume that this will hold as well for women little ones of the Church and sisters of tender consciences as well as men Because offending of these must be eschewed as well as of those Further in his fourth Argument he alledgeth as a ground of his Assert that the spirit of discerning is not confined to Elders but may be in great measure in some of the members and a greater gift when all are joyned together in the Name of Christ and his presence with them to discern and judge And addeth that the Saints shall Judge the World All which take in female Saints as well as male Saints section 9 2. When as there is a consent and approbation of acts of Government privat obedientiall and not-authoritative And a consent and approbation publick and authoritative by way of a judiciall decisive vote Why is it that the Author does not in his Assertion determine which of these he means 'T is true afterward in his 5th Argument he is expresse that the whole Church and so men women and children should be joyntly authoritative about these acts of Government But here in propounding the Assertion involves the mater in an ambiguous generality It would seem to bear the ignorant Reader in hand that we did grant nothing to people about these acts of Government but a passive blind obedience to what is determined by the Eldership It would seem I say this is the drift of it the rather that afterward SECT 5. end he hints at our Doctrine in this expression If the managing of all things be committed wholly to the Presbytery and the people left out only to see and judge implicitly by their eyes and wills who thus impropriat power But surely this is either a grosse misunderstanding or a foul misrepresentation of the Doctrine of Presbyterians in this mater which may appear by these things which they reach and grant unto the people in relation to matters belonging to Ecclesiastick Government As section 10 First we grant as to the mater of the Calling of Ministers and Officers of the Church that to all the people belongeth the power to nominat and elect the persons to be their own Church-Officers And that to put upon a people who are Christians and in a capacity to elect any Church Officer without their consent and election is unwarrantable intrusion But withall we affirm that this nomination or election is not an authoritative act of Ecclesiastick jurisdiction conferring upon the person any Ministeriall or Officiall power and authority but that this is conferred by the act of ordination 〈◊〉 the ordinary course appointed by Christ in his Church Ministerially under Christ and by vertue of his institution which act is to be performed by the Rulers of the Church and not by the people and that the nomination or election performed by the people is only the designation of the persons on whom this power is to be conferred by ordination if he be one as yet not ordained and is appropriated to be their Minister Besides we grant that any of the people has power to object any just exceptions against a person who is a calling to be their Minister and they ought to be heard and if their reasons be relevant they ought to be admitted section 11 Secondly we grant in like manner as to admission of members that any of the members of the Church has power to represent any just exception and reason they know against any person to be admitted and that their reasons ought to be heard and if relevant to be admitted section 12 Thirdly as to the Preaching of the Word we grant that the people are not obliged to give blind and implicit obedience to what is delivered by the Ministers as if they ought to receive as the Word of God whatsoever is delivered by them but that they have power and ought by the judgement of discretion to search the Scriptures whether the things delivered by the Ministers be so to try the spirits whether they be of God or not to prove all things and hold fast that which
subjoyned to his vindiciae vindiciarum I shall here note some few of them to this purpose for the Reader who may be has not the book at hand 1. The keyes were given to Peter as an Apostle as an Elder and as a Believer So the sense is most sit the Keyes pag. 4. The power of the keys is given to Peter not as an Apostle nor as an Elder but as a professed believer The way Peter received not the Keys meerly as a Beleever but as a Beleever publickly professing his faith The way cleared P. 2. fol. 39 9. It appears that Christ gave the Keys to the fraternitie with the Presbytery ibid. and the way cleared Part. 2. pag. 22. A particular Church of Saints professing the faith i. members without Offificers is the first subject of all the Church Offices with all their spirituall gifts and power The keys pag. 31. 9. As the keys of the Kingdom of heaven be diverse so are the subjects to whom they are coÌ„mitted diverse The Keyes pag. 11. So Lockier here but that he addeth not professed The Apostles were the first subject of Apostolicall power ibid. 32. A Synod is the first subject of that power whereby error is convinced and condemned ibid. pag. 47. Not believers as believers but believers Convenanting and fitly capable according to Christs appointment Hook Surv. P. 1. p. 203. 9. The power of the Keyes belongs first to a Congregation of Covenanting beleevers Hook Surv. Part. 1. pag. 219. The power of the Keyes is in the Church of beleevers as the first subject ibid p. 195. That conceit is wide to make one first subject of this power and yet others to share in this power not by means of that for this is to speak daggers and contradictions ibid. section 3 Now see the Authors Argument upon the confession of his faith had he this trust bequeathed to him Mat. 16. 16. Therefore to the Church of Believers and believing with such a faith as flesh and blood cannot reveal was the Keyes of power primarily given and to the Elders in the second place as exerted out of this first estate and as Officers and Servants of it Answ And first note somewhat upon the consequent section 4 1. The consequent as here inferred is much different from that which is propounded in the beginning of the paragraph there it was propounded thus the power of the Keyes was not first given to Peter as c. but as a beleever here it is the Keyes of power the former expression supposing there were such a distinction of Keyes as Keyes of power and another sort of Keyes different from these being indefinite may import both but the latter importeth a specification of a definite sort of Keyâ—s What means this variation That the Reader may understand this mystery the better 't is to be observed that when as hitherto in the Church of God by the Keyes of the Kingdom of Heaven being understood the Ordinances of Jesus Christ which he hath appointed to be administrate in his Church or the power of administring these Ordinances under himself these Keyes have been distributed unto the Key of Knowledge or Doctrine which is the preaching of the Gospel taking in therewith the Sacraments as the Appendicles and seals of the Gospel and the Key of Jurisdiction or Discipline which consists in Censures and absolution from Censures Independents of late have forged new sorts of the Keyes whereby they have confounded themselves and wound confound the whole Church of Christ in the mater of its Government They tell us there is 1. a Key of Knowledge or Faith the first subject whereof is every Believer whether joined to a particular Congregation or not 2. A Key of interest power or liberty which is in all the Brethren of a particular Congregation And 3. a Key of Rule and Authority which they say is in the Elders of a particular Church or Congregation The meaning and refutation of these new forged Keyes see in Jus Divin of Church Govern part 2. c. 10. pag. 108 109. c. and Mr. Caudreys Vindiciae clav c. 2. per tot Now when Mr. Lockier in the consequent of his Argument speaks of the Keyes of power it would seem he must understand that second kinde of Keyes For I know no other going under that name amongst Independents Yet may be by a new conception of his own he means that all power of government distinguished from the Preaching of the Word and Administration of Sacraments exercised in ordination of Ministers and dispensation of censures Again see another great variation At first he propounds that the Keyes were given to Peter first as a beleever This may import and as spoken there by the Author without any explication cannot be otherwise understood but that it doth import that they were given to him as a single beleever but now in the consequent inferred in the pretended proof he sayeth thus they were given first to the Church of beleevers this is a society of persons collectively and unitedly taken and not persons singly 2. Where shall we ever read the Elders or Ministers called the Officers and Servants of the Church that is as Mr. Lockier meaneth by way of relation to the Church as a Superiour or Mistresse deputing and imploying them to officiat and act in her place We find indeed they are called the servants of the Church of beleevers by way of relation of a means to an end for their good 2 Cor. 4 5. 1 Cor. 3. 22. as Angels or Ministring Spirits sent forth to Minister for them who shall be heirs of salvation Heb. 1. ult But they are only Christs Officers and Servants by way of relation of Deputs to officiat and imployed to serve unto a Superior and Master deputing to officiat and imploying to serve in his place and are set over the Church by him section 5 But now consider we how this consequent is proven The Argugument as propounded by the Author is Enthymematick and must suppose another premisse beside that which is expressed which must be true as well as that expressed to make the consequence good Now I humbly desire him to give us that suppressed and supposed premisse Verily keep him to one syllogisme and it is impossible to do it observing the rules of good Logick and reason But it may be done may be by two processes Well then they must be these for ought that I can conceive if he can do it otherwise and better let him do it and we shall consider of it the first is this that which was given to Peter upon the confession of his faith was given to him as a Beleever But the Power of the Keyes were given to Peter upon the confession of his faith Ergo c. then taking this conclusion for a ground of the second it must be thus That which was given to Peter as a Beleever was given to the Church believing with such a faith as Peter believed But to Peter as a
Believer was the Keyes of Power given Ergo c. It might be noted upon the major or first proposition of this latter sylogisme that which was given to Peter as a Believer was given to the Church as believing with such a faith as he believed with That if in the attribute thereof the Church be understood collectively for the society of such Believers as united and associated and withall when it is said that what was given to Peter as a Believer was given to the Church thus taken collectively believing with such faith the meaning be that it was given only to the Church considered viz. collectively then the connexion is not necessary and so it is false because it is materially and indeed an hypothetick proposition and in an hypothetick proposition if the connexion be not necessary the proposition is false as Logicians knows for that which was given to Peter as a believer might be given to the Church as believing distributively i. e. to every one of the Church believing singly If it shall be said that that proposition may be mended thus that which was given to Peter as a Believer not singly considered But as associated with others that was given to the Church c. 1. That qualification is not once mentioned by this Author nor hinted 2. Seeing this qualification must be again taken in also in the assumption thus the Keyes of Power was given to Peter as a Believer not singly but as associate then I say suppose we should grant that in the Text now under our hand Math. 16. 16. the meaning were that the Power was given to Peter as a Believer Yet what could the Author bring from that Text to shew that it was given to him as a beleever not singly but as qualified with this consideration as associat with other beleevers There is not the least hint for this in the Text But somewhat to the contrair See Caudrey Review Of Mr. Hookers Survey cap. 11. p. 172. section 6 But the weight of all this proof brought by our Author here hangs upon the major or first proposition of the former syllogisme viz. what power was given to Peter upon the confession of his faith was given to him as a beleever i. e. considered under this formality to be a power competent to him simply as he was a beleeving person The weight of all the proof I say hangs so upon this that unlesse it stand good and be necessary all falls to the ground and indeed it is but a groundlesse supposition of no necessity and may be as easily denyed as it is supposed Why Might it not be that Christ did upon Peters making so eminent a confession of faith give unto him a power competent to him not simply as beleeving with such a faith and so not common to all beleeving with such a faith But officiall competent to him as in such a particular office amongst beleevers or constituting him formally such an Officer What evidence or necessity of reason can be brought to the contrair of this I think Mr. Lockier did wiselier to suppresse and suppose this basis of his proof then to have expressed it because the expression of it would too evidently discovered the weaknesse of his proof of his main point that the Keyes of power or power of the Keyes was first given to beleevers and not to the Officers in the Church And now I must professe I wonder much that after so many learned men have debated so much on that Text and brought so many considerable Arguments to prove that it cannot be meant in that place that the power of the Keyes was given to Peter simply as a beleever or to the Church of beleevers And given so considerable answers to all Arguments brought by others to the contrair a man of reputation as Lockier should come forth with this poor one that power was given to Peter upon confession of his faith Ergo it was given to him as a beleever or under that reduplication as if this were enough to dash all and in reason to convince all gain-sayers The Lord pity them that are caried about with such a wind of Doctrine I think it not needfull here to waste time and Paper in bringing Arguments to prove that the power of the Keyes was given to Peter not as a beleever nor to the community of beleevers but as a Minister and Officer in the Church there is aboundance said to this purpose already by learned men to whom I refer the Reader namely Jus Divin of Church-Government Part. 2. C. 10. pag. 93. seq Mr. Rutherfurd peaceable plea C. 6. pag. 63. Due right C. 1. pag. 8. c. C. 8. pag. 179. c. Caudrey vindic vindiciar Cap. 1. Sect. 1. and Review of Hookers Surv. c. 11. Baily disswasive from the errours of the time c. 9. What is brought against any of these upon the point by Hooker in his Survey I doubt not but will be sufficiently examined by another more able then 1. If Mr. Lockieâ— will be at the pains to represent any thing upon their Arguments we shall be ready with the LORDS assistance to take it to consideration section 7 To that which the Author citeth from Gerson Claves datâ— sunt Ecclesiae ut in actu primo Petro ut in actu secundo I could have wished that the Author had pointed us to the place where we might have found it and considered antecedents and consequents I confesse I have not so much leisure as to read over every mans writs to find out every passage that may be cited out of them at randome Yet for Answer this of Gerson maks nothing for the Authors purpose For 1. By the name of the Church Gerson understands the Church Universall as is clear to any that knows any thing of his and the Parisian Doctrine of his time Our Author means a particular Congregation to which the Independent way asserts the fulnesse of the power of the Keyes to have been given of such a subject recipient of the power of the Keyes Gerson never dreamed 2. Gersons mind was not for ought can be perceived in his writs that the power of the Keyes was given first to the Church as distinguished from the Rulers and Officers as the subject in whom it is formally inherent and so to be acted formally thereby But to the Church as conveened and represented in a generall Counsell in the Church Synodically conveened Potestas Ecclesiasticae jurisdictionis si sit Ecclesiae data Concilium generale representans Ecclesiam habet illam imo videtur quod Ecclesia sparsim considerata non habet illam potestatem nisi in quodam materiali seu potentiali sed Congregatio unitio quae fit in Concilio generali dat ei formam De potest Eccles Consid 4. Whence it is evident that in these words Claves datae sunt Ecclesiae ut in actu primo Petro ut in actu secundo Gerson is not to be conceived to speak of the Church
filthy lucre And this ordination they acted alone Therefore the Eldership may do in most weighty things in the Church without the Church without the joint consent of the Church Answ We bring not these places for the generall that Acts of Government belong to the Officers of the Church only To wit to act therein authoritatively But for this particular ordination Again the Author propounds the conclusion invidiously without the consent of the Church We acknowledge that in these weighty matters the Church i. e. the people are to have a rationall obedientiall consent but privat The Question is whether they ought to have an authoritative decisive suffrage And in the Calling of Ministers they ought to have suffrage in their election But as for the potestative mission or ordination that we say belongs to the Officers in the Church onely 3ly It is to be observed how the Author labours to cover the force of these places for proving of this by slipping by the principall words Titus 1. 5. and ordain Elders in every City and produces only the words of the verses following expressing the qualifications requisite and to be presupposed in the persons that are to be ordained In a word the argument from these places is by him as slightly propounded as I think possibly he could But let him take it thus If ordination of Pastours by Apostolick authority be committed to Officers in the Church as Officers then it belongeth not unto the people But the former is proven from these places Therefore c. The Proposition is clear of it self The Assumption is cleared from the Texts First Timothy is charged to lay hands suddenly on no man in that same way and under that same consideration that he is charged not to receive an accusation against an Elder but upon two or three witnesses testimony And as he is charged to rebuke sins publickly that others may fear and that he is charged to observe these other Rules given to him for ordering his administration in the Church v. 19 20 21. But these things are a charge given to him as a Pastor So by what power Titus was charged to rebuke the Cretians sharply that they might be sound in the faith v. 13. By that same power was he left in Crete to ordain Elders in every City But this he was to doe by an Official power and as an Officer as is evident by comparing that v. with v. 9. Therefore c. Again here is an expresse Commission to men in Office to ordain and charge laid upon them to be aware of doing it in a wrong way Let the Author show me in all the New testament a Commission given to people to ordain Ministers or a charge laid upon them to take heed how they ordain But see we now the Authors Answers to these places section 7 One of these places saith he answers another and openeth another 'T is said to Titus that he should ordain Elders in every City as Paul had appointed him Now it cannot be thought in reason that the Apostle would appoint him to ordain otherwise then he himself had ordained but he himself did ordain by the suffrage of the people and did establish them by the help of their fasting and prayer Acts 14. 23. And this is all which is left upon record for direction in this mater as yet we can find and therefore this appointment Timothy and Titus must and did follow Answ 1. True Paul would not appoint Titus to ordain otherwise then he ordained himself But that Paul did ordain by the suffrage of the people is but begged and that place Acts 14. 23. does not prove it The most that can be deduced from it is that Paul and Barnabas ordained the Elders being nominated designed and elected by the peoples suffrage as is shown before whether we refer the Author and the Reader I shall onely note a word here of worthy Cartwright upon that place Acts 14. 23. whereby it doth appear that albeit he standeth for the first signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place to wit that it importeth giving of suffrages by lifting up of hands yet he referreth that to Election which he will have to have bee◠done by the people and we deny not this but saith not that the people had hand in the ordination of these Elders with Paul and Barnabas But on the contrair expresly giveth ordination to the sole Officers You speak untruly saith he to the Rhemists which accuse us as if we so commended the Churches Election as we shot out the Bishops Ordination which we not only give unto them but make them also the chief and directors in the Election Vnderstanding by Bishops such as are mentioned in the Scriptures and not humane creatures 2. Is this viz. Acts 14. 23. all that is left upon record for direction in this matter to wit Ordination Then 1. its sure M◠Lockier has little ground for his faith that Ordination ought to be done by the people when as we have so expresse Scriptures for Officers acting in it And he has none for the peoples acting in it but that one which neither mentions people nor vi materiae by force of the thing spoken in it can by consequence import any more as to them but their suffrages for Election 2. But it seems he has forgotten himself in short bounds for did he not SECT 8. cite Acts 1. 28. for direction in this matter Or has he afterward changed his minde of that place finding that it made nothing for his purpose But 3. He may if he will find more upon record for direction in this matter besides these present two places Acts. 6. 3 6. Acts 13. 1 2 3. 1 Tim. 4. 14. 2 Tim. 1. 6. 2 Tim. 2. 2. in all which we finde Ordination performed by Officers without people Also Tit. 1. 13. Rev. 2. 2 14 15 16 20. Acts 20. 28 29. In which places the censuring of Ministers is committed unto and required of the Officers of the Church which is never committed unto or required of people Now to whom belongeth the Authority of taking away an Ecclesiastick Ministry to the same belongeth to confer it Gul. Apollon Consider of sundrie Controv c. 4. pag. 58 59 SECTION VI. Mr. Lockiers Answers to some other Objection made by way of Reason SECT 15. 16. 17. Examined section 1 THe Author as he picked out some of the places of Scripture brought by the opposites of his way to prove the powe◠of the Church Government to be in the hands of Church Officers only and they are but a few of many and only concerning a particular Act of Government Ordination when as they bring many pregnant proofs from Scripture for the whole power of Government in generall so he is pleased to pick out at his pleasure some few of their Arguments by way of reason section 2 1. If the Eldership cannot determinately act in the Church without the consent of the Church then
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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