candid construction and Interpretation upon his conclusion let it be so that by mater not approven and not-allowed of the Lord in the Visible Church is meant not-approved and not-allowed no simpliciter but in relation to Ecclesiastick proceeding in foro exteriore and by persons meerly professing be meant persons not truely gracious not of necessity in truth of existence but at least so far as men can discern and judge Come we now to see what shadow of this point is in the Scripture alledged here I shall go through the grounds laid down from it in order section 7 To the first â—t hath some shew of contradiction that he saith 1. That the Visible Church shall not be left and ruined and then again that it shall be raised from its ruines made by unsound men If he say that in the former he means utter and lasting ruine and in the latter ruine in part and for a time Well that would have been expressed so it appears not well how this said here the state and welfare of the Visible Church shall not be left and ruined can consist with that said pag. 11. that the institution of Christ was so corrupted in the first Churches that Christ did write Loammi upon them and that quickly after the Apostles dayes But I would ask here the Author what he means by the Visible Church that shall not be left and ruined Whether any one particular Congregation or the Catholick Visible Church If the Catholick Visible Church I shall grant that the state and welfare thereof though never so much infested shall not be left and ruined utterly But I doubt much if Mr. Lockier will acknowledge such a Visible Church sure I am these of his way are very averse from acknowledging it though it be a thing most certain and clear in the Word of God because indeed the granting of it undermines all the frame of their Independent way Yea and he himself all along his Peece treating of the mater of the Visible Church speaks of a Visible Church which is nothing else but a particular Congregation If he mean any one particular Congregation which is most suteable to his way I see not how it can be truely said that it shall not be left and ruined sure we find no promise in the Word for this and the experience of many particular Churches that have been ruined utterly and never raised again proves the contrary 2. He saith that by the Temple in that place Rev. 11. is meant the Visible Church and doth no more but say it that which is alledged from Marlorat * Note the passages cited out of Marlo here by Mr. Lockier and to be cited by us are not all Marlorats own words yet because they are by him gathered from others they may be accompted his by approbatioÌ„ so be conveniently cited under his name maketh nothing for this This Author only saith hunc in modum jubet ut Ecclesiam Joannes metiatur c. but saith not Ecclesiam Visibilem Nay it may appear evidently to any attentive Reader that this Author all along his comentary upon the place in hand understands by the name of the Church the Church Invisible the society of the Elect true Beleevers who are Christs Mysticall body See especially these passages * â— On these words datus est mihi he calls them pios Dei cultores item electos 2. On these atrium quod c. calls them Ecclesiam de qua non sunt haeretici hypocritae quanquam in ea versari vidcantur and cites for clearing thereof 1 Joh. 2. 19. which all Orthodox against Arminians on the point of perseverance expounds of the elect and truly gracious i. e. the Church invisible 3. On these ne metiaris illud calls it spirituale aedificium quod nunquam corruere poterit and distinguisheth such from these that are casten out as elect from reprobates noted in the Margin But let it be so that by the Temple is meant the Visible Church we conceive this may well be meant and the differencing and distinguishing thereof from the Antichristian Synagogue falsly arrogating to themselves the title and priviledges of the Church Go we on then to see what the Author out of this and what followes will make out for his point section 8 For the 2d ground Albeit by the Altar some learned and Godly commentators as namely Paraeus understand Christ Yet let it be as the Author saith that thereby is meant by a Synecdoche the whole Worship of God and passing the third As to the fourth I would first inquire why the Author saith by way of restriction that the worship and worshippers now under the Gospel are to be measured and kept regulated to an exact rule viz. the Word of God What were not the worship and worshippers under the Old Test also to be measured and kept regulated to the Word of God Were these things then left loose to be disposed on and ordered at mens pleasure I wot not well what this restriction means but sure I am it looks ill-favouredly The Author will do well to clear himself in it 2. But how will he prove that which he only takes here for granted that the intention of the Spirit of God in this Scripture is to hold forth a generall rule concerning the outward constitution of the Visible Church as to the mater thereof and how members ought to be qualified for admission to it and not rather in a Propheticall vision to fortell what was to come to passe de facto concerning the Church-worship and adherers to the true worship sundry learned Interpreters conceive that this latter is the intention and purpose of this vision that the true Church the true worship of God and the worshippers after that true maner of worship of God instituted by himself was to be brought to great straits obscurity and paucitie in comparison of the false and Antichristian Church worship and worshippers and that this is meant by the measuring with the Rod and not the regulating of the state of the Church and qualification of members See both Brightman and Merhiston vpon the place But 3. Grant the meaning of the place to be as if the Spirit had said to John hold forth dogmatically that the Church as to its constitution the worship and such as are to be acknowledged worshippers are to be regulated by the rule of the Word of God which we deny not in the generall then I ask what is that particular rule held forth in the Word by which persons are to be regulated and discerned in relation to their admission to fellowship of outward worshipping section 9 He goeth about to make this manifest in the fifth and sixth grounds we marked laid down by him to which and what is said by him in the following forth thereof we repone these things 1. The Court which is without or as some others read within and to be casten out others understand far otherwayes not
Independent grounds as relateth to the pâ—…sent Question touching the necessary qualification of Members of the Visible Kirk p. 168. PART II. Concerning Kirk Government SECT I. MR. Lockier his first Assertion That the Eldership within a particular Congregation is not in most weighty things to exert power without the consent and approbation of the Kirk whereof they are considered p. 194. SECT II. Examination of his 1 2 3 4. Argument p. 203. SECT III. His 5 Argument discussed p. 226. SECT IV. His Argument from common testimony considered and Answered p. 251. SECT V. His Answers to some Objections made against his Assertion from some Passages of Scripture examined p. 255. SECT VI. His Answers to some other Objections made by way of reason examined p. 263. SECT VII His second Assertion touching Presbyteries of many particular Congregations combined and the true state of the controversie touching this mater betweeen Presbyterians and Independents laid forth p. 283. SECT VIII His first ground against a Presbytery having authoritative juridicall power over more Congregations that it is without foundation in the Word examined p. 288. SECT IX Examination of his 2. medium that what power of ruling an Eldership hath it hath it in the same extent with its Pastorall power p. 311. SECT X. Examination of his 3. medium that it destroyes the end for which Kirk power is p. 317. SECT XI Examination of his 4. medium that a particular Congregation is compleat and sufficient in it self without an associate Presbytery over more Congregations p. 325. SECT XII A reply to his Answers to some Objections wherein separation from not only the Kirk of Scotland but all the Protestant Presbyterian Kirks as Idolatrous is driven at p. 340. APPEND Wherein is Examined what is said in the forementioned Letter of the new Independents of Aberdene for the Independent Congregationall and against the Presbyteriall way of Kirk-Government p. 360. AN INDEX Of the places of SCRIPTURE Vindicated or Explained   pag. NUmb 11. 17. 227. Deut. 29. 2 3 4. 10 11 12 13. 133. Prov. 9. 3 4. 155. Isa 66. 16. to the end 97. Jerem. 12. 9. 101. 31. 33. 53 56. Dan. 12. 1. 101. Mal. 1. 11. 93. Mat. 3. 5. 6. 134. 7. 181. 13. 24. 47. 163. 16 17 18 19. 40. 235. 18. 15 16 17 18. 227. 364. Luke 7. 30. 181. John 3. 26. 137. Acts 1. 15. 23. 289. 26. 244. 2. 38. 119. 136. 47. 34. 4. 35. 292. 6. 3 4 5 6. 294. 8. 13. 118. 9. 26. 31. 11. 20 21 23. 9. 25. 11. 13. 2 3. 259. 41. 44. 104. 14. 23. 246. 27 28. 12. 15. 8. 11. 16 17 18 19. 14. 22 23. 239. 371. 27. 285. 28. 297. 16. 4. 242. 20. 28. 32. 66. 276. 296. 312. 21. 25. 242. Rom. 1. 6 7 8 9. 60. 173. 10. 14. 17. 156. 1 Cor. 1. 2. to 8. 68. 3. 10. to 17. 86. 22. 216. 4. 4 5. 62. 5. 4. 237. 6. 18 19 20. 173. 12 13 14. 179. 2 Cor. 1. 24. 27â— 2. 6. 236. 5 18 19 20. 156. 6. 16. 91. Gal. 1. 22. 74. 4. 9. 64. 6. 1. ib. Eph. 1. 13. ib. 2. 20 22. 84. 3. 21. 92. Phil. 1. 6 72. 1 Thes 2. 13 14. 74. 108. 5. 12. 324. 2 Thes 3. 15. 178. 1 Tim. 2. 20. 125. 3. 5. 90. 4. 14. 255. 309. 5. 22. 260. 17. 314. 2 Tim. 1. 6. 258. 2. 10. 159. 20. 124. 21. 163. 24 25. 156. Tit. 1. 5. 260. Heb. 3. 5 6. 37. 7. 7. 258. 8. 10. 53 54. 13. 7. 273. 1 Pet. 1 2 3. 74. 5. 3. 212. 273. 13. 74. Rev. 3. 10. 100. 4. 53. 11. 1 2. 44. 76. 13. 6. 104. 19. 11. ib. 21. 101. EXAMINATION OF Mr. LOCKYERS LECTURE on ACTS 15. Vers 3. Concerning the MATTER of the VISIBLE CHURCH SECTION I. Wherein is examined his Analysis and Explication of the Text for laying a Ground to his Doctrine concerning the Matter of the VISIBLE CHURCH section 1 IN the entrance I must professe it was a matter of some wonder to me when this Piece came first to my hands to see a man of such account as Mr. Lockyer for grounding his Doctrine he intended pitch upon this Passage of Scripture which I am ready to think few else would have dreamed much appearance of weight could been laid on for that purpose Sure a man that would in Preaching hold forth to the People of God Doctrine as truth and received from the Lords mouth and would convince people that it is such had need be sure that the Scripture he presents for it doth indeed carry it either expresly or by necessary and evident consequence Otherwayes as he doth much wrong his own cause giving his hearers that are judicious occasion to suspect the Doctrine can have little or no ground at all in Scripture when they see that which is presented to them as the very seat of iâ— giveth it no light so he doth notably abuse the Word of God and I may say in a kinde take his Name in vain before his people by alledging the Lord to speak and give a testimony to a point by a Scripture wherein it is not at all intended Yea let a point of Doctrine be most true and never so certain in it self such as that maintained in this Lecture is not as we trust through the Lords assistance to make evident yet to Preach it from a Text that speaketh it not is an abuse of the Word of God If there be not just cause of charging this upon Mr. Lockier here I leave it to be judged by all discerning and unpartiall Readers from what followeth in this Section section 2 In the next Section I purpose to state the Question in hand as clearly as I can and ingenuously to bound the differences between us Now in a word only take notice what Mr. Lockiers purpose intended in this Lecture is to treat of the proper and allowed matter of a visible Church which he will have to be such persons only as are truely converted sanctified and sealed by the Spirit of God as his at least so far as men truely converted and very spirituall can discern of which additionall qualification afterward and his Text for this Doctrine is Acts 15. v. 3 And being brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren Now let 's see what the Author bringeth for evidencing his point or any thing like it to ly in this Text. section 3 The principall things saith he in this vers are these viz. a Church of the New Test described by its proper matter and by a proper effect and operation which this hath upon such who are indeed turned unto the Lord and able to discern spirituall beauty and glory it causeth great joy to all such And being brought on by the Church what the matter of this Church is read the next words and they will tell you they declared the
Gentiles converted to the Faith The Argument is clear and undenyable GOD the Searcher of hearts hath born witnesse to the Gentiles by giving to them the Holy Ghost as well as to the Circumcised Jews and without putting difference purifying their hearts through faith in JESUS CHRIST Preached by the Gospel alone without Circumcision and other Ceremoniall Performances Therefore it is his will that Circumcision c. bee not imposed upon them as not being necessary to Justification and Salvation This is the plaine and sole intention and drift of that Passage of Scripture But sure I am 't is to little or no purpose for Mr. Lockiers purpose For howsoever it be true that 't is clear from this Text that there was a work of effectuall saving grace amongst these Gentiles spoken of and I do agree with him this far that it were dangerous yea most clearly false and contradictory to the words of the Text to affirm that these expressions might not mean effectuall saving grace yet I say first that the Apostle Peter was not here speaking of this work of saving grace as the necessary qualification for constituting persons capable of Visible Church-membership 2. Albeit in these expressions spoken of the Gentiles there be not definitely a restriction to some only as M◠Lockier would seem to insinuate that we say yet the expressions are such as may be verified being understood of some only and not of all and every one because they are indefinitè Any Boy that hes learned the Rudiments of Logick knowes that there are enunciations particular which speaks of some of a kind definitely and enunciations universall which speaks of all and every one of a kind definitely and enunciations indefinitè which in their form speaks neither of some only nor of all and every one of a kind definitely but indefinitely of the kind and that such indefinite enunciations may be truely exponed either particularly of some only or universally of all and every one proratione materiae contingentis vel necessariae according as the nature of the things contingent or necessary leadeth us But now will the Author upon serious deliberation say that which he hes uttered here viz. that what the Apostle speaketh in the Text of the Gentiles indefinitly viz. that God had purified their hearts by believing must be understood universally of all and every one of them that were turned to Christianitie Nay I know he 'll salve the matter with his qualification according to what Christian can discern of Christian and so far as men c. But 1. This is an addition to the Text whereof there is not the least insinuation in the Text. 2. Yea the Text speaks clearly of such a purifying of hearts as is in veritate rei seu objecti i. e. indeed because it speaks of it in relation to the knowledge and Judgement of GOD the searcher of hearts whose Judgement is alwayes according to Truth But men esteemed to have hearts purified in the charitative judgement of men let them be the most discerning men may notwithstanding not have purifyed hearts indeed section 14 The Author having done with what we have hitherto been considering concludes and draws towards the Proposal of his Doctrine thus Having thus painfully and plainly laid the foundation by the Word and by a simple and sincere judgment thereupon without the least respect to any party or self-interest in the world as he knoweth to whom in this as in all my wayes I desire humbly to refer my self I build thereupon this doctrine c. pag. 7. To which It may be humbly conceived that the Author might have spared to speak of his painfulnesse and plainnesse c. and suffered the deed to speak alone for it self and other men to judge thereupon remembring that Let another man praise thee and not thine own mouth But to passe this grant that there has been some painfulnesse in the preceeding Discourse yet if therein there has been plainly or at all by the Word of God a foundation laid for the ensuing Doctrine I submit to be judged by any impartiall discerning man upon consideration of what hath been answered Thus I have done with the first Section wherein if I have been somewhat large yet I desire and hope the Reader will pardon it considering that the Discourse I have been examining is laid down as the foundation of the Doctrine following and that besides the Text sundry other Scriptures brought in to make the Text speak for it were to be considered SECTION II. Mr. Lockyers Doctrine pondered and the State of the Controversie between Us and the INDEPENDENT BRETHREN touching the necessary Qualification of Members of the VISIBLE CHURCH cleared section 1 MR. Lockiers determination touching the matter of a Visible Church is pag. 7. fine and pag. 8. propounded in these words The proper and allowed matter of a Visible Church now in the dayes of the Gospel is persons truly converted such as God who knoweth the hearts of all men can bear witnesse of as indeed sealed for his by his Holy Spirit thus far he hath in a different Character and then addeth it would seem by way of some explication I say this is the matter we ought now to take to raise again the Tabernacle of David and none other not one other no not in a whole Church so far as men truly converted and very spirituall are able to discern and judge section 2 First I desire humbly to know of the Author why he restricteth this Doctrine touching this point to the Visible Church now in the dayes of the Gospel For 1 I had ever thought it the received Doctrine of all Orthodox Reformed Divines that the Churches of the Old and of the New Test are of one and the same nature as to essentials and that the difference between them standeth in accidentals only 2. Why do many of his way-bring Arguments for this his Tenet touching the allowed matter of a Visible Church from Passages of the Old Test spoken in relation to the then Church 3. If the Visible Church in the dayes of the Old Test might have consisted of others as allowed matter then are described here which his restriction insinuateth i. e. of persons not truly converted c. then to borrow his Arguments brought afterward 1. Either Christ was not the Rock and foundation of that Church and that Church not a building being and bearing upon him as a superstruction or else then there might have been no Symmetrie but Antilogie and Antistasie no agreement but a fighting of the materials of the building with the foundation and one with another and yet the building might stand well enough such incongruous superstructions and unsuiteable to the foundation were good enough then 2. Either that Church was not the Church of the living God such as in which God lives dwels and walks or then God did live and dwell in dead persons who only make a Profession of Religion and then either the Church was
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
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
Appendix For the present what we have said is sufficiâ—nâ— to shew that Iohn baptized such as came to him upon th◠〈◊〉 profâ—ssion without any delay of time or waiting for tryall of the sincerity of their saving Conversion section 11 In like maner find we that the Apostles admitted to Baptism persons as soon as they made profâ—ssion of the Christian Faith without delay â—or triall of the truth of grace in their hearts as Acts 2. 38. 41. We read they baptized and so added to the Church three thousand that same day that they first professed without delay of the mater for so much as one day when as so great a number might excused the delay if they would have taken longer time to the buâ—…nesse And certainly it being 〈◊〉 the conversion of these men was so suddain one would think 〈◊〉 Apostleâ— would have waited for a triall and proof of their sincerity if so be such a triall and proof had been by Christs institution necessary to go before the admission of men into the Visible Church But the Spirit of God which acted and directed the Apostles did dictate them no such thing In like maner the Samaritâ—… men and women were baptized without any delay Acts 8. 1â— So Simon at that same timâ— albeit to that very day he had been a Sorcerer dementâ—d that people with his devillish enchauntments and with sacrilegious impiety given himself out as the great powâ—… of God yet as soon as being convinced by thâ— sight of miracles he professed the Christian Faith was baptized by Philip. Finally whosoever were baptized by the Apostles that we read of were baptized after this same maner nor can there be given from Scripture so much as one instance of any one man who professâ—…g the Faith and desiring the communion of thâ— Church was râ—fâ—sed Baptism for a time untill he should give a trial and evidence of the siâ—…erity of the work of grace in his heart section 12 To the practice of John Baptist and the Apostlâ—… adde the practice of Jesus Christ himself 'T is worthy of observation saith Mr. Baxter well against Tombs pag. 127. that it is said John 3. 26. he baptized viz. by the Ministry of his Disciples and all men came unto him Whereby it is evident that he baptized men presently and without delay as soon as they came and professed themselves his Disciples Shall we then miserable men not content with our Lords example take upon us to be more severe and exact in his maters then himself Verily I cannot look upon this too great diligence but as a counsell of mans pride shuffling it self in under a maske of purity â—…d accuracy in the matters of God section 13 What further may be excepted against this Argument built upon that ground whereon as a sufficient qualification Christ his Apostles and John Baptist admitted persons to baptism I know not unlesse some haply will say that baptism doth not constitute one a member of the Visible Church as Reverend Hooker contends in a large dispute Surv. p. 1. c. 4. pag. 55. seq and that to be admitted to baptism and to be admitted a member of the Visible Church are not one and the same thing and that more may be required as a necessary antecedent qualification to this then is to that But as to this exception 1. I yeeld that baptism in it self gives not the being of a member of the Visible Church But that one must be first a member thereof de jure which we say is given by such externall profession as we have described before to men of years and to Infants by federall holinesse derived from their Parents otherwise baptism could not constitute one a member Neverthelesse we hold this for certain that baptism is the ordinary Ordinance whereby solemne admission and initiation into actuall communion of the Visible Church is performed Neither since the time that baptism was instituted can their be shown in Scripture either precept or example of any externall way or means of admitting members of a Visible Church beside baptism further let me aske of the adversaries that they would produce from the holy Scriptures an instance of any one man who being admitted to baptism was not presently and ipso facto esteemed a member of the Visible Church They cannot it is a thing unheard of in the Word of God Therefore it is clearly evident that upon what condition men were â—dmitted to the Laver of baptism that same was accounted qualification sufficient in foro Ecclesiastico to constitute a member of the Visible Church and how grosse an absurdity in theologie were it to say that a man tho orderly baptized and no new impediment interveening yet were not a member of the Visible Church For hence it should follow that a baptized Christian even after he is such were yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst these that are without Pagans and infidels 1 Cor. 5. 12. for there the Apostle divides the whole satitude of mankinde into these two Classes of those that are within and 〈◊〉 that are without and as by these that are within he understands such as are of the Visible Church whom also he calls Brethren v. 11. so by those who are without he understands infidels whom he calls the men of the world v. 10. This much for our first Argument section 14 Arg. 2. If our Lord Jesus Christ has not given to any man or society of men upon earth judiciary power authoritatively judicially and positively to pronounce sentence touching the inward spirituall condition of all men professing true Christian Religionâ— and submitting themselves to the Ordinances of Christ whether they be regenerat or not Then it cannot be by Christs institution a necessary qualification requisite to the admitting of persons into the outward fellowship of the Visible Church that they be in foro Ecclesiastico judged truely converted and regenerated But the former is true therefore so is the latter The connexion of the proposition is evident of it self As to the assumption let it be noted 1. That I deny not but a Minister has power from God with Ministeriall Authority to determine Doctrinally and in thesi men regenerated and in the state of grace and reconciliation or unregenerate and as yet in the state of nature according as they want or have the characters of true regeneration and faith They have a warrand from the word of God to pronounce all men that have never been humbled before God for their sins that esteem not Christ more precious then all things beside in the World that walk not after the Spirit but after the flesh c. to be unregenerat men and strangers from the life of God contra â— I grant that Ministers have power and authority to apply the generall Doctrinall sentence to particular persons in â—…pothesi but conditionally whom also they may and ought earnestly to presse to make positive application in their own consciences and as they perceive more
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
are baptized and ordinarly hear and professe a willing mind to communicat with the Church in the Holy things of God they being not scandalously wicked ought to be admitted yea are members of the Visible Church But 2. To say that men are not members of the Visible Church and yet that they may be ordinary hearers of the Word according to your principles is but a fair word to make Children fain of nothing For say ye a Minister is a Minister only in relation to his particular flock and the members thereof therefore say I as a Minister he is to Preach the Word only to them and therefore he must sute his Preaching of the Word unto them that is unto men sealed of God by his Spirit so far as men very spirituall can discern and so as a Minister or a Ministeriall Preacher of the Word he is not obliged to bring any word for hearing for the case of that man that is not a member and so if that man hear ordinaâ—ly or at all tho he come to hâ—ar any Preaching of the Word fitted or prepared to do him good 't is more through hap then good guiding as we say or else you must say that a Minister when he is to Preach the Word he must prepare and study something as a Minister for Visible Church-members suteable to such and something to Preach as a privat gifted man for such as are without But 1. An ordinary Preacher of the Word as a privat Christian is a Preacher unknown to Scripture 2. And one and that same man Preaching at that same time as a Minister to some and as a privat man to other hearers is far more uncouth to cripture I beleeve a Minister by Scripture rule ought in his ordinary and publick Preaching of the Word to act and Preach as a Minister and to be wholly taken up with the work of his Ministry For to that he is appointed of God and commanded to look to and fulfill Eph. 4. 12. Collos 4. 17. 2 Tim. 4. 2. section 31 2. It is said by some of them that they will receive any in whom they see the least thing of Christ and therefore there is no such hazard of holding out persons that have not true grace in them To this that least thing of Christ is some outward evidence to ground a positive judgement that the man is Regenerat Now I inquire what is that least thing of Christ upon sight whereof you say you will receive men Is sober serious profession of the true Religion and faith of Christ and of subjecting a mans self to the Ordinances and Government of Christ sufficient to you that thereupon you will receive him Or must there be somewhat more to make it up If you said the former we were at agreement upon the mater about the qualification necessary in soro Ecclesiae for admitting of persons to be Church members but this you acknowledge not to be sufficient Let men thus seriously and soberly professe there must be a time for observing their conversation and their must be a tryall and searching into the experimentall work in their hearts Now if it must be somewhat more then that I enquire what is the least thing more We have seen before what they held forth in their rules of tryall and dare say yea thinks it were unchristian unwarrantable rigidnesse to say the contrary that there may be and are many honest sincere Converts in whom there is not to be seen by others and who cannot shew to others that which they hold forth as the least more then that which we have said and therefore still by their way many truly Regenerat may be held forth tho desirous of Church communion and offering subjection to the Word and Ordinances of Christ for my part I had rather twenty hypocrites were let in then that one gracious soul yea or Elect tho yet not Regenerat come this far on as to desire to be in and to professe subjection should be held forth and yet this accurate and pretended cleanly way of these Brethren tho it tend to exclude many who may be are truely Regenerat yet it may let in any unregenerat if they can but play the Hypocrite handsomely and have some Book-learned-knowledge section 32 Argument 7. Shall be taken from these descriptions of the Visible Church in the Word of God holding it forth to us frequently as a mixed society of good and bad under the similitudes of a barn floore wherein is an heap of wheat and chaffe Mat. 12. of a corn field wherein are growing together tares and wheat Chap. 13. 24. of a draw-net gathering in good fish and bad ibid. vers 47. c. and of a great house wherein are vessels of Gold and Silver and vessels of Wood and Earth 2 Tim 2. 21. I confesse this Argument hath not been well managed against the opposites which has given them occasion to slight it as proving nothing but what themselves grant For when no more is alledged from these places but that the Visible Church is such a society as even when rightly constitute there are in it a mixture of true beleevers and hypocrites they say they yeeld the Argument wholly that in the purest Visible Churches there may and will alwayes be a mixture of hypocrites with true beleevers and Saints de facto but that the Question is what sort of persons ought de jure to be admitted or permitted to be members of the Visible Church But the places duely pondered and considered together will afford us a more pungent Argument which will not leave open a way for such an escape We present it thus in form if the Lord himself describing the outward constitution of the Visible Church as to the mater whereof it consisteth not only holdeth it forth as a mixed society of some truely good and gracious and some bad unconverted and gracelesse ones But also declareth that his will is that his servants should not cast out of it all such as they conceive to be bad and unconverted but that they permit even such in the outward Visible Church leaving to himself to make the full separation of the one from the other Then it cannot be that by his apointment and institution it should be the necessary qualification of Visible Church-members in foro Ecclesiastico that they be all true converts and gracious ones at least so far as men can discern and judge this proposition if the consequence and connexion thereof hold good leaves no door open for the former escapes as is evident and I conceive that the connexion or consequence of it is undenyable because upon the supposition of the opposite of the consequent followes clearly the opposite of the antecedent that is to say if it were Christs institution and will that true grace at least so far as men can discern and judge should be the necessary qualification in foro Ecclesiastico of all Church-members it should clearly follow that it were his will and
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
Having briefly noted thus upon Mr. Hookers two Syllogismes we return to our Author section 18 In the close of this his first Argument for confirmation thereof he addeth thus That here they did acquiesce viz. in â—inding the Churchâ—… to which they sent only by way of counsel and materially and did not further meddle with any juridicall processe upon them appears by these pacifick words which would they were written not with ink and pen but with the spirit of the Lord upon all Presbyters hearts who are so turbulent in these 〈◊〉 Froâ— which if you keep your selves you shall do well Ans Mr. Lockier is here in a great mistake while as he insinuateth that if the Synod did not meddle with juridicall processe viz. as I conceive to censure upon them to whom they sent the decrees that it must then be said they acquiesced in meer giving of counsâ—ll 〈…〉 Court or Judicatory had no other act of authoritativâ— Jurisdictioâ— but processing persons to censure When as the making 〈◊〉 authoritative imposing of constitutions which indeed makes persons liable to censure in case of disobedience is an act of juridicall Authority though there be no processing personâ—â—o censure presently joined therewith And that 〈◊〉 this 〈…〉 and authoritatively I mean Ministerially impos◠〈◊〉 â—…tions upon the Churches the they went 〈…〉 to 〈◊〉 â—ny of them hâ—s been abundaâ—…ly proven by the Authoâ—… 〈…〉 2. Yea they did actually put â—orth a 〈…〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schisme and disseâ—… 〈…〉 Teachers by stigmatiâ—… 〈…〉 Teacherâ— and 〈◊〉 them by declâ—ring them 〈…〉 the Church â—oâ—…tters of souls and â—acitely 〈…〉 words unto whom we gave no such 〈…〉 â—o â—e 〈…〉 of the Apostles and Elderâ— of Jerusâ—… 〈…〉 to Preach this Doctrine Thâ—… 〈…〉 of censure and â—ended to more if they 〈…〉 incorâ—igible and obstiâ—…◠But 〈…〉 good earâ—est when as he sayeth 〈…〉 of the Synodicall Epistle to 〈◊〉 Churchâ—… 〈…〉 to these matters 〈◊〉 give couâ—sell 〈…〉 Churches and wish that for thâ— purpose they 〈◊〉 Wrâ—…en not with 〈◊〉 and 〈◊〉 c. as if forâ—ooth because the Synoâ—â—nd their decrees in an Epistle which was a respectfull way because they recommend the practice and obediâ—… of them by the goodnesse thâ—reof this did necessarily imporâ— they did not enjoin them by authority but only advised them by way of Christian counsell Verily such reasoning â—…red with such a â—hetoricall wish Would they were Written c. I think may blâ—sh in the present of any intelligent man As for that bitter â—ccuâ—…tion the Authâ—r gives in against all Presbyters he meâ—… Presbyteriâ—ns not Presbyters of his own way sure as turbuâ—ent persons we wish the Lord may lay it to his conscience but not to his charge For ouâ— selves it being cast upon us for no other cause but for standing to the maintainance and avowing of the Cause of Jesus Christ and the due authority of his Ordinances we shall â—…ntly 〈◊〉 our selves with that of his Blessed are ye when men 〈…〉 you and shall say all manner of evill against 〈…〉 for my sake so persecuted they the Prâ—pheâ—s which were before you section 19 His second reason aâ—…edged to prove this Synod did exercise only a power of counsell Sect. 3â— in 〈◊〉 iâ— this much The conâ—roversie decided in this Synod being between the Church of Antioch and some Judaizing Tâ—achers it is evident that one side in the Synod was a party to wit them of Antioâ—h Now for these who were a party and â—ontested against their opposites to be judge in their own cause and to be juridicall upon their Antagonists by their own power cannot equiâ—ably or conscionably be imagined It is saith Hooker against rule Answ I remember this very objection is one of the grounds of thâ—… Protestation and Declinator made by the Remonstrants against that 〈…〉 Reverend Synod of Dort Because to wit a great part of the Members of the Synod were their adverse party had by Preaching and Writing before condemned their Doctrine 〈◊〉 errour and that the Law of Nature doth not permit that 〈…〉 be judge in their own cause Which 〈…〉 unanimous suffrage of the 〈…〉 â—ull and the reasons whereupon they did 〈◊〉 it which are to be seen in the acts of the Synod â—ess â—9 do abundantly refuse this reason alledged to prove that this Synod 〈…〉 did only exercise a power of counsell and 〈…〉 authoritatively determine the mater 〈…〉 Not being willing to fill up much paper with transcriptionâ— I 〈◊〉 the judicious Reâ—der to the suffrages of these reverend and learned Diviâ—… themselves for more full satisfaction For the present brieâ—… it is a grosse mistake of our Author and Mr. Hooker from whom â—e hath it that these Commissioners of the Church of Antioâ—h members of this Synod if the Synod did juâ—…dically and authoritatively judg and determine in the mater that was before them did judge in their own cause if he mean their own proper private cause the â—…ter of their judgement was not the proper private cause 〈◊〉 any member of the Synod but the publick cause of GOD and his Church the doctrine of justificatiâ—… which the Judaâ—…ing Teachers did corrupt and the peace of the Church which they disturbed Now thâ— persons cannot be both an adverse party and Judge in their own private cause which concerneth themselves yet in a publick cause this may be Even in civill maters this may and must be in some cases The persons that constitute the supream Judicatory of a Nation suppose the Parliament they are both adverse party and Judge in publick causes as in maters of treason c. Especially this exception from that Maâ—ime which is alledged that persons cannot be both adverse party and Judge in their own cause must not have place in maters and controversies of Religion otherwise there could be no judiciall way at all for condemning false and haereticall Teachers For certain it is that all Ministers of Jesus Christ are oblidged by their Calling and the Commandement of God not only to teach and instruct the people of God positively in the truth â—ut also to reâ—ute the errors and stop the mouths of opposers and adversaries of the Truth so that when any broach and vent errors in the Church of God the Ministers of Christ must not stand neutrals and indifferent but must and ought both by word and wriâ— reâ—uâ—e â—nd 〈◊〉 them and be an adverse party to tâ—…m Must they therefore because they do their duty in opposing Teachers of errors in their severall particular stations be uncapable in an Assembly to judge and condemne these errors and abettors of them judicially Verily this were nothing else but to proclaim 〈◊〉 to 〈…〉 spirits in the world to teach and spread 〈…〉 without any controlement in an Ecclesiasticall way And veâ—…ly this principle That persons that are an adverse party to false Teachers in maters of Religion cannot be Judgeâ— on the controversie between them and these Teachers was very far from the the thoughts of
confession that the bearing in of these thoughts upon them at first has been from no good cause or principle Not from the Spirit of God unlesse they will say it has been by an immediate impulse or Enthusiasme For say they it was after a long times suppressing of them that they began to consult with the Word of God about them for that is as I conceive to bring them to the ballance of the Sanctuary 3. If implicitely they engaged themselves to the maintenance of the Government desined and settled in this Church sure then if they will reflect upon the nature and tenor of the engagement they may find themselves to have committed in the very act more sin than they insinuate here or I will name For let them look back again unto the Nationall Covenant and they shall find that they not only engaged themselves to the maintenance of the Religion professed in this Church in all the points thereof But also declared and protested themselves under Oath after due Examination of their own consciences in maters of true and false Religion to be throughly resolved of the Truth thereof by the Word and Spirit of God and therefore to believe with their hearts confesse with their mouth and subscribe with their hands I do indeed â—ear that many did run unto that Engagement without such conviction of mind upon clear warrand of Gods Word found by Examination of the maters And as to do this with so solemne and dreadfull an attestation of God that they did it upon conviction of conscience was horrible guiltinesse So it may wel be apprehended that God in his holy judgement has suffered many for the discovery of the falshood of their hearts may be in mercy to some may be in wrath to others to revolt from these their former Engagements I wish from my heart these Brethren so I will yet call them if they will yet be so called by us if it be true which they say now that they engaged implicitely whereas they protested before God that they did it upon through conviction they would consider this lay it to heart and yet againe bring their present way to the ballance of the Sanctuary I have been with others witnesse of some who having engaged in the cause of God in these lands and caried themseves therein for a long time resolutely and actively and having afterward foully lapsed into contrary courses when they have been brought to Repentance for their backsliding Have declared that they found that their back-sliding had arisen from this that their engaging in the cause at first and going on in it formerly was not upon conviction from grounds of the Word of God but implicitely and for by and extrinsecall respects 4. It is not competent to me to question nor will I question their diligence in seeking of God when they began to enquire about this matter tho it be a thing usuall now-a-dayes for men to set out naughtiest wares with this inscription after seeking of God but as for using of all helps they could have to be cleared I think some thing may be questioned For besides helps of mens Writings upon this purpose might they not have used the help of the advice of the Judicatories of this Kirk and represented the grounds of their doubting to some of them Acts of Generall Assemblies require this that before men vent any innovations in matters of Religion they should first peaceably represent their Reasons to the publick Judicatures And albeit they may haply say that the very matters they were questioning was the Authority of these Judicatories Yet humility if they had not overweening conceits of their own wits above the judgement of these Judicatures and charity if they had so much as they ought towards the Church wherein they were born baptized instructed some of them had been for some years Ministers and acting in association in the established Judicatures thereof might it seemeth led them to so much But if they accounted the Judicatures unworthy the consulting with might they not have used the help of conference with some of these precious and learned men whom they professe to reverence If they did consult with any of them before they were determined in the matter yea before they did vent their new judgement is more then I know or can learn But come we to their determination and the confirmation of it section 2 So far say they as we can see the Congregationall way comes nearer to the patern of the Word then the Classicall form Here it may be asked why they say only that the Congregationall way comes nearer to the patern and not simply that it is the way conform to the patern of the Word What does the Congregationall way it self come somewhat short of the patern and is there a third way distinct both from it and the Classicall that comes full up to it Is there here a reservation for a further light It may be we may hear somewhat of this ere all be done But go we on to their desinition or proposition of the Congregationall way To us say say it appeareth that Christ hath furnished a Congregation with their Eldership with compleat power of Jurisdiction and censure within themselves There are here two things asserted by the Authors which accordingly they intend to prove by their two Arguments respectivè afterward built upon the passage of Scripture which they cite 1. That by Christs appointment the power of Ecclesiastick jurisdiction and censure is in the Congregation i. e. the body of privat professours and the Eldership jointly both being to concur formally in the acting thereof and not only in the Eldership 2. That any one single Congregation with its Eldership has compleat power of jurisdiction and censure within it self supreamly and without subordination to any larger or superiour Preâ—…yterie But for further clearing of their minde here it were requisit they should explain these two things to us 1. Whom they mean by the Congregation contradistinguished from the Eldership whether the whole collection of Church-members or only men and those of years of discretion If the former then Women and Children must be joint with the Eldership in the power of jurisdiction and censures If this be their minde we would know it and they would speak it plainly If the latter then it is not the Congregation but some part of the Congregation with the Eldership that has the power of jurisdiction and censure or else Women and Children are not parts constituent of the Congregation and then let them tell me where shall they find the name of the Church in all the Gospel in this notion taken for the Eldership with the â—ale-professours of adult years excluding Women and Children 2. Suppose the whole Eldership of a Congregation be scandalous and censurable who has the power of jurisdiction and censure to exercise toward them If jurisdiction and censure should be exercised towards them as I suppose it should be who has it and