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
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—
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
and making conscience to try and search his heart and wayes and to compare the same with the rule may passe a positive yea a certain and infallible sentence and jugement upon himself whether he be Regenerate and in the state of Grace or not This we assert against Papists maintaining that Believers nor have nor by ordinary means can have assurance of their being in the state of grace and against the wilde Antinomians of this time maintaining that this cannot be had by inherent works and signes of Grace 2. We deny not but there are some more eminent outward works and actings of Religion and Piety upon which men in whom they are seen may be warrantably by others so far as is competent to men positively judged truely gracious and that there are some outward works and actings of the flesh designed by the Word of God so grosse and corrupt such as are constant known neglect of the Worship of God open contempt of Divine Ordinances customarie mocking of Piety and Religion and such others see 2 Tim. 3. 2 3 4. which appearing in men others may esteem them void of Grace carnall without the Spirit and fear of God These things then being put out of controversie this is the thing we cannot see in the Word of God a generall and universall rule for trying and giving judgement upon all and every Professour in point of Regeneration and non-Regeneration by others then themselves and holding forth such definite limited and bounded Characters of Regeneration whereupon others may passe a positive sentence or judgement viz. this man is to be held truely Regenerate because he hath so much or so much Profession and practise and this man is to be held not Regenerate at least not to be held Regenerate because he hath not so much I say we cannot see any rule of this kind held forth in the Word of God let Mr. Lockier if he hath seen it point us at it Verily if he had had a mind to satisfie his readers and hearers or done that which was requisite to have been done by him in reason to satisfie and convince them of the doctrine he delivered touching the mater or Members of the Visible Church viz. that all and every one of them must be truely converted and sealed of God for his so far as men very spirituall can judge he should have told them and that from the Word of God the particular definite bounded Characters whereby all and every Professour may and are to be by others then themselves discerned and judged to be such or otherwise but having never so much as once in his lecture assayed to determine this we must crave leave to say he has left them his Doctrine both in the mist However let him do it yet and we shall passe that escape Others of his way or towards it have assayed it but when that which they have said to this purpose is duly examined and pondered I believe it shall be found by judicious and impartiall men much unsatisfactory and still leaving the mater in the dark let 's take into consideration what some of the more judicious of them have determined in this mater section 17 Mr. Hooker Surv. p. 1. c. 2. pag. 24. layeth down the rule or ground in these words he that professing the faith lives not in the neglect of any known duty nor in the commission of any known evill and hath such a measure of knowledge as may in reason let in Christ into the soul and carry the soul to him These be grounds by which charity passed according to rule may and ought to conceive There be some beginnings of spirituall good Here are two things laid down to make up the ground to proceed upon 1. Living without omission of any known duety or in commission of any known evill 2. So much knowledge as may let in Christ to the soul and lead the soul to him But commonly amongst them there is yet a further thing required to ground this judgement viz. a declaration of the experimentall work of faith and Conversion in the heart Mr. Norton pag. 13. and Mr. Hooker himself p. 3. c. 1. pag. 4. he the person to be admitted must be tryed not only what his knowledge but what his acquaintance is with the things of Christ and his Kingdome Experience and acquaintance with Christ importeth more then knowledge that may let Christ into the soul and carry the soul to Christ Even knowledge that he is in de facto Now let us examine these things so far as concerneth our present purpose section 18 Remember then what we are upon whither the Lord in his Word has set down a generall and universall rule for judiciall tryall of professours upon the point of their regeneration or non-regeneration holding forth such determinat grounds as the Church must take cognition of and upon the having thereof and no lesse positively judge persons to be truely regenerat and converted ones this premised 1. 'T is to be observed that as to that part of the ground knowledge Mr. Hooker gives us nothing but an indefinit generall so much knowledge as may let in Christ into the soul But tells not defines not the bounds of knowledge that wee might know how much knowledge will serve for that purpose and lesse then which will not do it So the rule as to this part set down by Mr. Hooker is but a blind And verily I think it shal be hard for any man to define particularly how much knowledge is requisite to let in Christ and lesse then which will not do it Mr. Norton speaking of this part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon which the judgement of the Church must proceed pag. 12. in sin and 13. princip he defines the knowledge required to be the fundamentalls and other heads of Religion the knowledge whereof is necessary for leading a life without scandall But beside that it hath never been clearly yet shown by any what are the precise fundamentals of Religion and I suppose hardly can be it were a hard assertion to affirm that the knowledge of all these heads of Religion that are necessary to lead a life without scandall is necessary to a mans Regeneration and so the declaration thereof necessary to ground the Churches judging of him to be such for admitting him to Church fellowship I think a man may be ignorant all the dayes of his life of the strict morality of the Lords day the knowledge whereof yet it being supposed to be of divine institution as it is is necessary to lead a life without scandall and yet be truely regenerat and such as the Church may judge in charity truly gracious section 19 2. When it is said they must be such as lives not which he expresseth to be not having sin but to tread in it in the neglect of any duty or in the commission of any known evill 1. The Church hereby is put upon a ground of proceeding and judging which is meerly