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—
say much sand without lyme 1. The Gentiles of whose Conversion Act. 15. 3. speaks were of many more places besides Antioch Now suppose all here alledged were granted what evidence can Mr. Lockier give us that Paul and Barnabas or any such other persons competentlie able to judge had stayed as long in every one of these other places 2. But to hold our selves to this Church of Antioch I confesse indeed it were dangerous universally to say that these first Christians at Antioch had not I say not only as Mr. Lockier hath it as far as able men could apprehend but in very deed both name and thing i. e. gracious heart-Christianity But I see it not so very dangerous to say that not all and every one of them had so much Nay I think it very dangerous positively to say they had for 't is clearly contrary to what the Scripture speaketh of the effect and successe of the Preaching of the Gospel and to many passages of this very Story of the Acts. 3. True Paul and Barnabas were discerning men able to give a good judgement in so much time what they found amongst those Christians But what evidence can the Author give us from the Text that this was their intended work during that space to examine and try what heart was in every one of these Professours and that in relation to constituting them a Visible Church after that tryall and judgment passed thereupon The only work we find mentioned in the Text ver 26. is their teaching they taught much people And there is nothing in it so much as hinting at this that they were not in state of a Visible Church untill after that whole years tryall Paul and Barnabas had given judgement what they did find amongst them as to their inward spirituall estate Nay there is a right apparent intimation that all along that years space they were a Visible Church and so esteemed a whole year they assembled themselves with the Church or in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. I will note but another thing here The Author intimateth that Barnabas his being full of the Holy Ghost is spoken of in that Text in relation to and as the Principle of tasting trying and judging these Christians soul-complexion for Church communion with them this is a â—eer forgerie It being clear as day light that 't is mentioned as the reason and Principle of the zealous exhorting them to sincere and constant continuing in the faith section 12 He goeth on thus In particular Churches some competent judgement may be made of every particular member by able men in a long tract of time And so are these worthies else where said with this Church to have had intimat communion Act. 14. 27 28. And there they abode a long time with the Disciples pag. 5 6. Answ I wonder how Mâ— Lockier speaking of the judgement touching Church members their qualification as members talks of it as given by some that are able men when as the way maintained by his side of judging and admitting Church members requireth this to be done by the decisive votes of all and every one in the Church all which cannot be supposed to be such able men as he speaks of But to the purpose in hand true able men in a long tract of time having conversed with every particular member of a Church may be able to give a good judgement of them but the matter in question is in thesi whether such a judgement grounded upon a tryall of so long a time must be antecedent to their stateing in Church-membership And in the hypothesis of the particular now in hand whether Paul and Barnabas had so long a time intimat communion with the Antiochian professors and thereby gave a judgement upon them concerning their spirituall estate before they were constitute in a Visible Church This Mr. Lockier should have alledged and made good if he would had a solide ground for his Doctrine intended But doth the Passage cited Acts 14. 27 28. say any thing for this purpose Now I report my self for judgement upon this to any Reader of ordinary common capacity let him but take this to consideration that before the time of this abode at Antioch mentioned Acts 14. 28. Barnabas after the work of the Gospel begun at Antioch had come thither sent from Jerusalem he and Paul had Preached there together a whole year they had gone in commission sent by the Antiochian Christians with a relief to the distressed Brethren at Jerusalem Chap. 11. and had returned again Chap. 12. 25. And having stayed there some time by speciall Divine appointment they are sent abroad through the Nations about to Preach the Gospel and having after a long peregrination returned again to Antioch then is said that Chap. 14. 28. and there they abode a long time with the Disciples Now were not the Antiochians stated in a Visible Church untill judgement was given upon them after intimat communion in this time of abode I might bring a multitude of Arguments to prove the contrary from severall passages of the Story going before But I need go no further then the immediat preceeding Verse v. 27. When they were come and had gathered the Church But it may haply be said that the Author brings this Passage to shew not what tryall and knowledge Paul and Barnabas had of them before they were stated Members in a Church Visible but what they might had of them to be a warrantable ground of their report made touching them Chap. 15. 3. Answer If so then say I he alledges it to no purpose as to his scope in this Lecture for his intention is to have Paul and Barnabas Chap. 15. 3. speaking of the qualification of these Gentiles in relation to their stating in a Visible Church and accordingly thereupon to build a generall Doctrine touching the proper matter of a Visible Church section 13 Adde saith he to this Acts 15. where you shall see further what is solemnly asserted of these Converts in severall verses as v. 8. And God which knoweth the hearts beareth them witnesse giving them the Holy Ghost even as he did unto us and put no difference between us and them purifying their hearts by faith Here is a Text to some purpose God which knoweth the hearts beareth them witnesse c. That they have the like powerfull spirituall receptions with the best of them at Jerusalem And indeed I think it dangerous for any to affirm that all these expressions might not mean effectuall grace or else be spoken of some only but not of the whole Compare with this v. 11. 16 17 18 19. what he concludes Wherefore my sentence is c. pag. 6 7. Ans Here is indeed a Text to some yea to a very great purpose viz. for the end for which it was spoken by the Apostle Peter that is to prove that Circumcision and the rest of the yoke of the Ceremoniall Law ought not to be imposed upon the
did apostatize much and so forsook their assemblings and so their exhorting one another with all these means of grace and life which God hath instituted in this new house and so indeed grew worse and worse till at last they came as the rest of the Jewish Churches to nothing As long saith the Apostle as ye hold fast the practice and power of what you profess so long you are a Church but when you let go this you unchurch your selves and should it be persued upon you you should be thrown out as unhallowed mater but if others which should do it will not do it the Master himself who is faithfull will do it He wil cast such a Church wholly off which thus suffer his institution to be corrupted and so indeed he did write Loammi upon the first Churches quickly after the Apostles time for this thing section 7 Ans If this be not to force Scripture and make it speak what men please I know not what else is Let 's first mark some groundlesse Assertions and then we shall come to the main point of our Answer 1. I wonder at that rash assertion in the close of this and so indeed did he write Loammi upon the first Churches quickly after the Apostles time for this thing What and were the first Churches so soon casten off by Goâ— as no Churches What divine warrant is brought for this Assertion Sir produce the Bill of Divorcement given to them from the Lord. And was there never a Church since untill they were erected of the new Independent frame and model Were all the Christian Churches in Asia Africk and Europe in the times of the four famous Generall Counsels the first whereof was about three hundred years after the Apostles time now no Churches at all Here indeed look out the Donatists ubi cubas in meridie especially if we 'll consider upon what account the Author unchurches them because forsooth they admitted members into their fellowship which were not true Converts partakers of the sure mercies of David c. this is very Donatism in grain 2. The Author supposeth that the Apostle here is speaking to a Church of the Jews i. e. to one particular Congregation distinct from all the rest of the Jewish Churches This is but a bare Assertion without any proof or semblance of proof joined with it We know that some of the Learned Interpreters take this Epistle to have been written not to any particular Church or Congregation but to the whole multitude of the Jews professing Christian Religion scattered abroad through the world as were the Epistles of James and Peter and have for them an argument not improbable from that 2. Epist of Peter c. 3. v. 15. 'T is true that others think otherwayes upon consideration of what we read Heb. 13. 19. where the divine Author desires them he writes to to pray for him that he might be restored the sooner to them which seemeth to import a more limited compasse then the whole dispersion But granting this that it was not written to all the Jews why might it not be written to all the Christian Jews that were in Palestina and Judaea Most part Interpreters take it so but that it was written to one single Congregation of the Jews as Mr. Lockier would have it who will believe upon his bare word 3. He seems to suppose a clear untruth of these to whom the Apostle speaketh viz. that they did apostatize much forsook their Assemblies their mutuall exhorting with all the means of grace and life Indeed the Apostle warneth them to take heed of these things and speaks of some that did so but as for them he writeth unto he layeth no such thing to their charge as done by them but giveth testimony to the contrair c. 6. v. 9 10. cap. 10. v. 32 33 34 39. 4. The maine mistake groundlesse supposition here is this that when the Apostle saith whose house ye are if ye hold fast c. he meaneth this of an outward Visible church-Church-state So long saith he as ye hold fast c. so long ye are a Church he meaneth a stated Visible Church but when you let go c. you un-un-Church your selves c. And so as we see will have the words to involve a threatning of losing that visible church-Church-state upon failing of performance of that which is urged viz. holding fast the confidence c. contrary to the current of all Orthodox Interpreters * See Pareus Hyper. others in Morlorâ—t Excellent is Mr. Dav. Dickson a man of exercised senses in the Word of God his opening of these words N. 3. He the Apostle addeth a condition if we hold fast c. i. e. If we continue stedfast inward ly gripping the promised glory by hopâ— outwardly avowing by confession CHRISTS Truth Whereby he neither importeth the possibilitie of finall apostacy of the Saints nor mindeth to weaken the confidence of Believers more then he doubteth of his own perseverance or mindeth to weaken his own faith but writing to the number of the visible Church he putteth a difference between true believers who do indeed persevere and time-servers who do not persevâ—re to whom he doth not grant for the present the priviledge of being the house of God And then he hath this 2d. Doct. such as shall make defection finall are not a part of Gods house for the present howsoever they be esteemed I believe any judicious Reader will see this Interpretation somewhat more genuine then that of Mr. Lockiers who expone that whose house ye are of the state of grace and spirituall communion with Christ proper to the Mysticall Invisible Church in regard of which Christ dwells in the heart by faith and consequently conceive not the context of the verse to import a turning of them out of one state which now they were in into another estate upon non-performance of that duty which is required But to intimate that the non-performance thereof would discover that they were not in that state which they professed themselves and seemed to others to be in And I prove that it is to be Interpreted thus and not as Mr. Lockier will have it The Apostle meaneth the same here whose house ye are c. which he saith v. 14. We are partakers of Christ if we hold fast the beginning of our confidence c. So Interpreters agree that one and the same thing is said in both verses and the very purpose it self evidenceth so much But now is partaking of Christ nothing else but to be in a Visible Church state Yea for confirmation let it be observed that the Apostle saith not whose house ye are but we are so that he speaks of some what under the metaphor of house which he supposeth common to him and them together What was this Visible Church-member-ship of a certain we are not told where residing particular congregation of Jewes Mr. Lockier hes not heeded this or has purposely passed it over 5.
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
Church of the Galatians is cited Gal. 4. 9. chap. 6. 1. the latter whereof is so impertinent to the purpose that I wonder how it came in his minde to alledge it The point to be proven is that the Church of the Galat. was constitute of persons all truely godly so far as men could judge The Apostles meaning in this place is this much if any amongst you through infirmity or ignorance be surprized and fall into a fault such among you as are spirituall i. e. more advanced and confirmed in knowledge and piety and more experimentally skilled in Christianity being conscious of your own lyablenesse to temptations apply your selves to recover and restore such an one with meeknesse and gentlenesse what is this to that conclusion If Mr. Lockier had assayed to make up a Syllogisme upon it for inferring that conclusion he would I no wayes doubt have perceived the impertinency of his alledging it Neither yet doth the former prove the point for let that knowing of God and their being known of God be understood of reality of saving grace Yet the speech is but indefinite after ye have known God or rather are known of God And every body knows what an indefinite speech can bear in materiâ contingente section 6 For the Church of Ephesus is cited Eph. 1. 1. 13. and Acts 20. 28. 32. For the first citation I mean what is said in the Epistle we need say no more then what is said upon the Romanes and Corinthians The places are all alike and the same answer serveth all Only I will say I am astonished that any man should think or say that these high Heavenly blessings priviledges and graces spoken of by the Apostle to the Ephesians as blessed with spirituall blessings in Heavenly places chosen before the foundation of the World predestinat to the adoption of Children to the praise of the Glory of His Grace accepted in the Beloved having Redemption through His Blood the forgivenesse of sins obtained the inheritance sealed with the Spirit of promise quickned with Christ raised up together with him to sit in heavenly places c. are all by the Apostle spoken of and attributed to all and every one in the visible societie of the Church of Ephesus so far as he could judge wherein he himself clearly intimats there were some and he speaks according to his own knowledge that were given to teach other Doctrine giving heed to fables 1 Tim. 1. 3 4. some that had swerved aside to vain jangling desiring to be Teachers of the Law c. v. 6 7. that teached otherwise not consenting to wholesome words proud knowing nothing doting about Questions and Strifes of words c. 6. 3 4. some addicted to the love of Money and Covetousnesse v. 9 10. striving about words to no profite but to the subverting of the hearers vessels to dishonour as vessels to honour Reprobates and Cast-awayes as well as Elect the foundation of the Lord having the seal of Gods Eternal Predestination Fore-knowledge set upon them 2 Tim. 2. 19. 20. those that oppose themselves and were to be brought with meeknesse unto Repentance and recovered out of the snare of Satan who had them captive at his will v. 25 26. such as had a forme of Godlinesse but denyed the Power thereof Misleaders and Mislead cap. 3. 6. 7. compare with v. 5. who will dare to say that the Apostle writing to a Church and giving them all these high stiles and commendations mentioned before did intend them to all and every one severally and distributively in that Church Neither will it avail to say that this Church might been so constitute at first as that all the Members might been such as these stiles might been given to them as far as men could judge though afterward many of them degenerated and discovered themselves Unlesse Mr. Lockier make it good that such was the state of that Church in all the Members of it at the time of the writing of this Epistle to the Ephesians he alleadgeth what is said in it to no effect for his purpose But it is certain that the first Epistle to Timothie was written long before it this being written long ere he came to Rome as Interpreters agree and that being written from Rome and that as most think in the time of his second imprisonment there and so it seemeth but a little before the second to Timothie which was the last of all section 7 For the other citation Acts 20. 28 32. 1. The latter vers 32. any man who sees any thing may see it clearly impertinent to the purpose in hand 2. To the other feed the Church of God which he hath purchased with his own blood We Answ That by the Church bought with the blood of Iesus Christ true God is not meant the Visible Church as such as if the meaning of the words were bought with the blood of Christ in the judgement of charitie or so far as men can judge which is a meer addition to the Text but the Invisible Church of the Elect really redeemed So do all Orthodox Divines writing against Remonstrants on the Article of Redemption expound it of the Church of the Elect only and presse it as an Argument against the Remonstrants Universall Redemption and Remonstrants upon the contrare would have it meant of the whole Visible Church Mr. Lockier hath given no proof that it is spoken of the Visible Church as such but thought it enough to point us to the place and to suppose it be as he would have it But because Reverend M. Hooker in his Survey par 1. c. 3. pag. 39 40. asserteth the same interpretation of the place with Mr. Lockier against my Reverend Collegue Mr. Rutherfurd and assayes to give some reason for it albeit I doubt not ere long the Church shall have a sufficient answer from Mr. Rutherfurd himself to that and other things in the Survey Yet I must crave humble leave of him to say somewhat to Mr. Hooker in this particular seeing it cometh so far in my way and otherwise Mr. Lockier and his followers might haply say I had purposely shun'd it section 8 The Church here sayeth he whether Congregationall or Presbyteriall must needs be visible Ans That is not the question nor the thing he should have proven for we shall confesse the Church here spoken of and as spoken of in the context must be visible but he should have said and proven the Church here spoken of and said to be bought with the blood of Christ must be the Church Visible and as such considered according to its visible state and consequently that the attribute of the enunciation is enunciat of all and every one in that state see we then if the argument he formeth maketh out this That over whom Elders and Officers are set to attend to feed by Doctrine and Discipline this must needs be a visible Church for unlesse they did see them and know them how could they execute censure
upon them but these viz. over whom Elders and Officers are set to attend and feed c. are called the Church Redeemed with the Blood of God The conclusion is suppressed but according to the terms of the premisses It can be no other then this Ergo the Church here spoken of must needs be visible And this we may and do grant and yet without any prejudice or disadvantage for that may well stand with this assertion that only the Elect or the Church Invisible are intended by that name Church when it is said there to be bought by the blood of God For why because the Elect or Invisible Church is visible i. e. persons seen and obvious to the outward senses Physically visible and certainly Mr. Hooker speaks of no more in his Major and the proof thereof unlesse they do see them and know them c. the thing that he should have concluded was this Ergo they are called redeemed by the blood of God as the visible Church or according to their Visible Church state but that will not be inferred upon his premisses If any man will say his argument may be upon the terms taken in it mended and urged to the point thus These over whom Officers and Elders are set to attend and feed by Doctrine and Discipline must needs be a Visible Church and that considered according to its Visible State and as Visible but these over whom Elders and Officers are set c. are called the Church Redeemed by the Blood of God Ergo these called the Church Redeemed c. must needs be a Church Visible and that as such and considered according to its Visible State Then I say yet the conclusion toucheth not us for these that are called the Church Redeemed may be granted to be a Church Visible and that considered as visible viz. in relation to some other adjunct of it distinct from that epithet contained in the subject of the conclusion viz. the denomination of Redeemed by the Blood of God and this argument as thus formed carrieth no more But yet if one shall infer the conclusion thus Ergo. these are called the Church Redeemed by the blood of God as a Church Visible or considered according to their Visible Church state Then I say this putteth the Syllogisme out of the wits and whole frame of it takes the medium into the conclusion for the minus extremum or attribute of the assumption for the Syllogisme is in the third figure and jumbles the majus extremum and minus extremum the attribute of the Major Proposition and the attribute of the assumption together in the attribute of the conclusion and so makes the Syllogism in whole to consist of four terms in a word let any man take these premises of Mr. Hookers mend them shape and change them as he will he shall never be able to infer the conclusion that should be inferred to his purpose that the Church Visible is called the redeemed by the blood of God as it is visible or according to its visible state section 9 But saith he if any man say that the Elect are only there intended by that name I answer that conceit is contrary to the very strain of the words and scope of the Text for they must attend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the whole flock The charge puts no difference between person and person nor most their care be different nay upon this ground the Elders should not know what their care was nor upon whom they should bestow it for they might reply Lord we cannot search into thy secrets who are Elect and Invisible Saints we cannot discern them and therefore we cannot tell how to feed them whereas by the current and common sense of the Scriptures taking redeemed and sanctified as visibly though not really such the stream of the Text runneth pleasantly without the least appearance of doubt Answ 1. Reverend Mr. Hooker affirmeth more then he proves well in calling that answer a conceit contrary to the stream of the words and scope of the Text. His first Argument comes to this much All these are of the Church which is said to be redeemed by the blood of God whom the Elders and Officers are required to attend But the Apostle requires them to attend all the flock without putting difference between person and person ergo all the flock i. e. every one of the Visible Church are of that Church which is said to be redeemed c. Ans What ever might be said of his Interpretation of the flock to be the Visible Church as Visible we deny the necessity of the Major Proposition The flock as it is the object of the Ministers externall charge and administration of Ordinances may be of a larger extent and comprehension then is the signification of the Church as it standeth under that attribute of being redeemed by the blood of God And that you may see that is not my conceit see it expresly given by worthy and Learned Whittaker in answer to Bellarmine proving that the Church is Visible from this very Text de Eccles q. 2. c. 2. Resp ad locum 5. particulares Ecclesiae such as was Ephesus of which the Apostle is speaking Christi Religionem profitentes dicuntur Ecclesia Synecdochicâ—s propter sanctos nimirum electos qui in iis sunt sed quia Pastores non possunt electos à reprobis discernere itaque totum caetum pascere regere curare debent judicium Deo relinquere where it is evident that this Learned Author understood that that whole Congregation or flock of the Ephesians which the Pastours are required to attend is called that Church which is redeemed not properly but synecdochically because of a part of it and that is in effect as much as to say not the whole flock but a part of it is the Church redeemed by the blood of God The second argument nay upon this ground the Elders should not know c. To say it with reverence to the memory of the Author is clearly to any body of common judgement exceedingly weak For 1. How followeth that if the Church redeemed by the blood of God be the Elect only then the Elders should not know what their care was nor upon whom they should bestow it for it must have this for a reason of it that Church which is said to be redeemed is the only object of the Elders care which they are required to attend This we deny we say they are part of it with Whittaker 2. How weak is that they might reply we cannot search into thy secrets to perceive who are Elect and therefore we cannot tell how to feed them Then it seems by the Reverend mans reasoning when our Lord laid that charge upon Peter Joh. 20. feed my Sheep my Lambs which are no other but these same he speaks of Joh. 10. 26 27. i. e. only elect ones v. 27 28 29. he might have replied Lord I cannot search thy secrets to know who are
there were wicked persons in these Churches therefore we may constitute Churches now in the dayes of the Gospel with good and bad with truely good and seemingly good such as make onely a profession though we know nothing of the power of Religion in them To this I Answ 1. Will you with Anabaptists have the Church under the New Testament constitute onely with truely good and not at all with seemingly good this indeed is your frequently repeated assertion in this lecture But first 't is contrare to the expresse judgement of some of the most judicious and advised of your own side how often hath Mr. Hooker this that these of whom the Church is constitute may be seemingly good not savingly not really gilt not gold Saints in the judgement of charity though they be not inwardly sanctified 2. It contradicts himself in his additionall qualification which sometimes he inserteth as farre at least as men can judge Well then a Church Visible now in the dayes of the Gospel may be constitute of any who are truely good as far as men can judge but many such are but seemingly good and really bad for mans judgement cannot discern the power of Religion in the heart neither intuitively nor yet by discourse from outward effects infallibly but only probably cui judicio potest subesse falsum it may be deceived and the object of it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth but is not alwayes what it is judged to be 2. We forme not our objection so naked and waterishly as you make it there were wicked persons in these Churches therefore c. But take it thus and answer it then In these Churches at least severalls of them there were persons whose wayes were such that they could not positively be accounted so far as men could judge truely gracious such as God could bear witnes to as sealed for his by his holy Spirit and the Churches are not required to un-Church and Excommunicate any upon that account that they were not such as might be so accounted and judged of c. Ergo c. But this is not the onely objection we have against this inductive argument he may find some others before this Now to his answer section 15 1. Sayeth he à facto ad jus non valet argumentum because such things are therefore they ought to be will not hold Because bad men were in the Churches the generall state of which in such a time of the world John speaks of Rev. 11. 1 2. therefore they should be there will not follow for then why is John bid cast out that which is without and not measure it what is allowed to abide is rather the Index shewing what is the allowed and proper matter the true constitution of Church-state Answ Here are a heap of things to be noted 1. If that maxime hold good à facto ad jus non valet argumentum because such things are therefore they ought to be will not hold then Mr. Lockier your inductive argument for any thing alleadged in it falls to the ground without force for all that you have alledged in it is a mater of fact and therefore I may retort upon you thus Because these Churches did consist of persons truely good so far as men could judge which is the only thing you can alledge from what is said in the Epistles to them and yet proves not therefore they should consist of such only and no other will not follow 2. You wholly loose your Argument taken from them again if you grant but that de facto there were other persons in them then truely godly as far as men could judge at that time when the Epistles were written to them For unlesse you assert that at that time they were constitute of persons all such you alledge the Epistles to no purpose because the Epistles speaks to them with relation to that very time they were written in 3. It is rashlie and inconsideratlie said by Mr. Lockier without exception limitation or qualification especially he being now speaking of maters of Religion à facto ad jus non valet Argumentum why then let all Arguments which Orthodox Writers have brought from the practice of the Apostles and Primitive Churches registrate in Scripture to prove they ought de jure so to do as in the mater of sanctifying the first day of the Week as the Christian Sabbath and many others in other matters be casten as null If Mr. Lockier say this he shall gratifie much the Papists for their Doctrine of the necessity of unwritten traditions but shall be disclaimed in this by all Protestant Divines who give us sundry cases in matters of Religion wherein it is good and solide reasoning from facts and practises registrate in Scripture to duty so such persons did and therefore so ought we to do especially in matters of Church Government hath this way of reasoning place the Lord having left many things belonging thereunto only in examples of practises let the Reader see concerning this purpose the Authors of jus divinum of Church-Government part 1. cap. 4. from which we are to gather and take our rule Now amongst other rules belonging to this head this certainly is one what was the practice of Primitive Churches registrate in Scripture in maters of Religion of common concernment to the Churches in all ages and is not dissallowed nor dissapproven in them especially when many other things are reproved in them nor is against a generall precept otherwhere in Scripture such a practice hath the force of a rule and we may well reason ab hoc facto ad jus See Perkins Heb. 11. 6. pag. in fol. 29. col 1. A so they did therefore so may we lawfully But I assume these Primitive Churches admitted and retained members all of which were not truely Godly and Saints as far as men could judge and were not reproved for this even when they were reproved for other things done by them Nor can their be a generall precept shewn in the word contrary thereunto Ergo c. 4. What may seem to be alledged by him from Rev. 11. 2. as containing such a generall precept is sufficiently discussed before The intention and scope of that place is not to hold forth a rule concerning the ordering of the constitution of the Church but to foretell an event that was to come to passe upon the Church in time of Antichrists prevalencie that which is without signifieth not persons but the face outward state of the Visible Church and casting out is not un-Churching of persons but judicial giving up the outward state of the Visible Church to Antichrist and his followers and by measuring there is not meant regulating of the constitution of a Society but a typicall prediction of the straitnesse that Orthodox and Godly Worshippers were to be at that time redacted unto 5. But what meaneth Mr. Lockier when being about to infringe the objection brought against his induction of these Churches viz.
be formed into these processes 1. The Church Visible is a building whereof Jesus Christ is the Rock and foundation Therefore the whole Visible Church and all parts of it consist of such persons as must be and bear upon him as a superstruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstructi Eph. 2. 20. And must be among themselves an uniforme congruous building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 22. so as they may stand Then supposing that consequent this will be the second processe But such persons as have not true saving faith such as Peters cannot hold and bear upon Christ nor can they make up an uniforme congruous building that will stand how can the building stand whose materials have not a symmetry but antilogâ—… and antistasie not an agreement but a fighting with the foundation and one another Ergo they are not fit materials to constitute the Visible Church Ans Truely this reason let me say it without offence is a building that cannot stand let a man but touch it as it were with his finger and it will to the ground 1. If it prove any thing it proveth not only that de jure the Visible Church ought to be constitute of materials or members truely endued with saving grace and faith but also it is no true Visible Church which doth not de facto consist of materials all such i. e. truely in veritate rei endued with true saving grace and faith and then likely there was never in the world a true Visible Christian Church unlesse it was that of the eleven after that Judas hanged himself or may be that Acts 1. nor ever shall be in the world For suppose a Church consisting of members all which may be accounteâ— truely gracious so far as men can judge yet seeing mens judgements herein are not infallible some of them many of them yea most of them are not indeed truely gracious and believers Then say I according to Mr. Lockiers reasoning here how can these bear and hold upon Christ who have no faith And how can that building stand whose materials have not a symmetrie c. Let men judge of them what they will and how probably soever that helps not for they want the bond by which they should bear upon Christ and they have no symmetrie one with another 2. 'T is grounded upon a meer mistake or false supposition that the building built upon Christ as a Rock and foundation Eph. 2. 20 21. is the Visible Church as such Mr. Lockier saith well that it is confessed on all hands that Christ is the Rock and foundation stone but he could not say it is agreed upon by all that the Church Visible is the building that is said to be built upon that foundation growing up into a holy Temple c. Papists indeed say it is the Visible Church that they may draw all the priviledges of the Church Invisible which is the Mysticall body of Christ to the Church visible and by that means at least to their own stinking whore the Antichristian Roman Synagogue But Orthodox Protestant Divinâ—… have ever maintained the contrary that it is the Catholick Invisible Church of the elect that is the building built upon Christ as the Rock and foundation stone see Whittaker de Eccles in many places known to any that hath read him untill of late Separatists and Independents have joyned with Papists in this and drawn all the priviledges proper to the Church Invisible which is the Mysticall body of Christ unto every Independent visible Congregation Mr. Lockier should have proven and not meerly taken for granted that the Visible Church is the building built upon Christ as the foundation-stone seeing he knew that it was denyed generally by Protestant Divines The Visible Church according to its visible state is not the building but the work house wherein the stones are fitted for to be laid in the building and built up 3. Mr. Lockier supposeth in this Argument that the Visible Church i. e. a particular Independent Congregation must be a standing fast lasting house quae non deficiat which is not to fail and that perpetuity is the priviledge and property of it in this also joyning with Papists against whom all Protestant Divines maintain that to belong only to the Church of the elect or if to the Church Visible not to any particular but to the universall We grant then that any Church Visible is defectible and may indeed fall and that even upon that ground amongst others that there is not an uniformity and homogeneousnesse amongst all parts of it some are of the seed of the Woman really good some be at the best seemingly good and really bad and the seed of the Serpent and Mr. Lockiers way will not make it to be otherwayes and we confesse that it is by the finger of God that any Church is any long space kept standing Yet God will keep Visible Churches standing for all the asymmetry and heterogeneousnesse of members amongst themselves as to their inward spirituall eternall state so long as he has a work for gathering and building up his elect amongst them for whose sake it is that a Visible Church and his Ordinances therein are set up You will say but doth not God this by means Ans yea verily he useth means which he blesseth and maketh effectuall for that end to the keeping down of the evills that are in many and would be ready to break out to the undoeing of all as long as he sees meet as the Preaching of the Word exercise of Discipline against scandals but God never prescribed this as a means for keeping up Visible Churches that no persons should be admitted or permitted to be in the Visible Church but such as are symmetricall and homogeneall in true saving grace This is a means altogether unpracticable by men unlesse God by an immediat revelation should point out the men section 3 Mr. Lockier for the strengthning of this first reason bringeth in 1 Cor. 3. from vers 10. thus Christ sayeth he it should be Paul doth argue from this medium that suitable to the foundation should be the building otherwise such uncongruous superstructions will be fired and they which make them vers 10 11 12 13. in which words the Apostle argues as I do that if Christ be laid as the Foundation-Stone in a building 't is good for men to take heed that they make congruous superstructions least all the building fall about their ears and see how he applyeth this vers 16 17. incongruous superstructions if it be in point of Doctrine it maketh incongruous matter it defileth the Temple of God destroyes it sayeth the margent and such will God destroy for the Temple of God sayeth he is holy which Temple ye are i. e. such are the Temple which are holy which have the Spirit of God dwelling in their heart and none else Ans 1. I professe I cannot forbear to say that I find Mr. Lockier abuse much Scripture in the little bounds of this Peece
by most impertinent Citations What is there in this place to the purpose of the constitution of the Visible Church as to its matter or Members the Apostle here ver 10 11 12 13 14 15. is speaking of Doctrines fundamentall and superstructed and that these ought to be suitable and agreeable to that what is this to the mater of the Visible Church Ay Yes by Analogie would he say first because the Apostle useth the same medium and argues as I do that if Christ be layed as a foundation c. Ans And must that hold Universallie because one using a medium in one mater reasons truelie and solidlie therefore another using that medium in another mater and reasoning that same way for forme must also reason truelie and solidelie What if this other erre in the application of the medium and if some of his premisses and principles whereof his argument consists be false upon the matter so it is here The Apostle reasoneth well and concludently upon that principle that the superstructure should be suitable to the foundation that Teachers should take heed what Doctrines they teach in the Church Because he assumeth well that Christ or the Doctrine of Christ is the foundation-point of Doctrine in Religion and all other Doctrines are the superstructures But Mr. Lockier assumeth amisse that the Visible Church as such is the superstructure built upon Christ as the Foundation The Scripture sayeth no where so a Visible church-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
severally as well as collectively and joyntly But if it signifie the Visible Church it cannot be predicated of every one of the persons severally each person is not a Temple in this sense a Visible Church Ergo c. Obj. But the Apostle is speaking here to the Visible Church of Corinth Ans True but every thing he speaketh of them is not for that competent to them as a Visible Church section 7 I cannot but wonder much at that wherewith Mr. Lockier closeth this reason and so how can God have glory in the Church throughout all ages Eph. 3. 21. Ans And doth continuation of the Glory of God in the Church throughout all ages depend upon his particular way of constituting particular Visible Congregations of all true Saints and a particular Congregations firmnesse and constancy in holding out the truth Hes God then not been glorified in the Church throughout the many preceeding generations wherein there was never heard of Churches so constitute untill of yesterday Separatists and Independents erected theirs And yet waile them as well as they will they shall never get one such as Mr. Lockier would be at in this Argument And how many particular Churches have fallen away and for their part letten truth fall section 8 The 3d. Argument grounded on Malachi 1. 11. must be thus If the mater of a Visible Church be not persons truly Godly then there cannot be offered up in Gods house a pure offering and the Churches of the Gentiles cannot fulfill that Prophesie Mal. 1. 11. For why Vnto the impure and unbeleeving all things are so every mans offering is as he is let his offering be what it will let a man make up his offering of never so much cost and worth yet it is still in the account of God as the man is if the man be impure so is his offering But it is contrary to that Prophesie to say the latter Ergo. c. Ans Mr. Lockier himself will not be able to avoyd the stroak of this Argument no not by his own way as some times he expresseth it for thereby all such as may be accounted truely godly so far as men can judge are to be acknowledged and admitted as mater of a Visible Church now many of these may be and undoubtedly are really impure and unbeleeving and so of necessity must their offering be impure If it be said yet it is not the fault of the admitters that they do so Ans That 's nothing to the purpose for whether they be faulty or not still it standeth good that by that way it cannot be avoyded but impure and unbeleeving will be in the Visible Church such as cannot offer a pure offering 2. It reproacheth the dispensation and wisdome of the blessed Lord God himself because he hes not left in his Word a rule and way whereby the Church Visible may be constitute so as that Prophesie and his decree revealed therein concerning his service among the Gentiles may be fulfilled for he hes given no rule whereby the Church Visible may be gotten so constitute as that all the mater thereof shall be persons truely Godly But there may be and cannot but be in it many impure and unbeleeving who cannot offer a pure offering But 3. To answer directly we deny the connexion or consequence of the first proposition 't is grounded upon a false supposition that there can be no pure offering in the Church unlesse all the mater that is members of the Visible Church be truly godly What may there not be a pure offering to God in the Church and so that Prophesie be fulfilled of the Churches of the Gentiles if some in the Churches Visible be truely Godly though all be not such Therefore he takes paines without necessity to prove that impure and unbeleevers cannot offer a pure offering that we grant I mean not this materially and objectively for so an impure man may offer a pure offering he should have proven to make his consequence good that if all the mater be not such as cannot offer a pure offering there can be no pure offering in the Church at all If Mr. Lockier say here that not only the offering of the unbeleeving and impure themselves but also the offering of all that are in the Visible Church-Communion with them is impure This is plain and down right Separatism and is disclaimed of all the pious and learned amongst the Independents at least in dogmate and is most contrary to the Word of God section 9 For further confirmation of this Argument he bringeth 1 Pet. 2. 5. but to no purpose for the point in hand and what he comments on it is to no purpose We grant it all 1. That Christ is a suitable foundation to the superstructure there mentioned 2. The Stones must be living to make a Spirituall House 3. That else they cannot be a Holy Priest-hood to offer up Spirituall Sacrifices holy and acceptable to God through Christ That the offering and Offerer are one That the offering may be Spirituall Holy and acceptable the Person offering must be such That persons that have but only a profession of Religion are dead stones But what is all this to the point can there be no Spirituall offering in the Visible Church if all be not such as can offer a Spirituall offering that 's the thing should been alledged to strengthen the former Argument but it is evidently false If it be said that the place may be alledged by it self as holding forth an instance of the generall Doctrine that that Church the Apostle is speaking to was constitute of all such I answer the Apostle is not speaking to any particular Visible Church but to all the effectually called Elect Jews scattered throughout Pontus Galatia c. cap. 1. 1 2 3. If it be said but he intended his Epistle to the severall particular Churches Visible in these several parts I Ans True but it followeth not therefore that every thing he sayeth to them is spoken of them as a Visible Church and so spoken of all and every one of them in that state What is spoken by way of declaration and imposition of duty may be is spoken to all and every one But what is spoken of by way of assertion as a priviledge or blessing existing it is not spoken Universally of all and every on in their visible societie But indefinitely which may be verified though it be competent but to some among them Yea though it were spoken Universally of them all Yet it would only prove what they were de facto and quoad eventum and not what their Visible Church ought to have been by necessity of a command that it might be a right constitute Visible Church section 10 The fourth reason must be formed either of these ways 1. Thus if the Jâ—ws be to be provoked by the glory and purity of his Worship and Worshippers then a Visible Church i. e. every Visible Church ought to be constitute of
such matter i. e. Members as are all truely Godly But the former is true Ergo c. and if thus then we deny the connexion or consequence of the first Proposition And my reason for the denyall thereof is this Because I may say if the Churches Visible be de facto such that all or most part of their Members be truely Godly and shining in the Power of Godlinesse at the time wherein God hath decreed to bring in the Jews that will be sufficient for provoking the Jews although it be not constitute by a Rule or Precept that the Church in admitting Members into externall Church-fellowship admit none but those that are truely Godly And why may we not say that the Lord will at some time for carrying on a design decreed by himself in the way of the dispensation of his efficacious Grace make his Visible Church at least in most part the Members thereof better as to the reality and Power of Religion then he requires them to be by way of Rule relating to Ecclesiastick proceeding with Persons in admiting them to externall Visible Church-communion In a word the futurition of the provocation of the Jews by the Power of Godlinesse in Gentile Professours proveth only that God is to make the Gentile Professours such de facto or at most what they ought to be in point of their duty for serving and glorifying God But proves not that they ought to be such in point of qualification in foro exteriori Ecclesiae and in relation to admission to the externall society of the Visible Church section 11 Or Secondly It may be formed thus If the Jews shall be provoked to turn unto the Lord and imbrace Christian Religion by the glory and purity of his Worship and Worshippers then the Visible Church or Churches use which ye will now shall be constitute or consist of such as are truely Godly But the former is true Ergo the latter also And I answer 1. Suppose the consequent be granted in as large an universality as it can be taken in Yet it speaks nothing to the Question in hand Why Because only of what is to be de facto quoad eventum by dispensation of effectuall Grace in the Visible Church And not what ought to be by rule of necessity that the Church Visible may be rightly constitute in its Visible church-Church-state and the Question is about this latter not that former And dispensations of effectuall Grace are not our rule in this 2. Nor yet doth it follow of necessity that even de facto the Church Visible shall be so constitute as to its matter in every difference of time but only that it shall be at that time that the Jews are to be brought in and converted to the Christian Faith Yea nor doeth it follow that de facto even at that time the Church Visible shall be so constitute in its mater that all and every Member thereof shall be truely Godly and shining in the manifestations of Purity and the Power of Godlinesse but that so it shall be for the most part and commonly in the Visible Church I acknowledge that a means of awaking up the Jews to come unto and imbrace the Christian Religion will be a more glorious full Reformation of Christians both in point of Worship and in point of conversation Now Superstition and Antichristian Idolatry amongst those that are called Christians which are these they only see for the most part is a stumbling block to them that ly in their way at this day and I will not say but the impurity and unrighteousnesse of Christians is also a stumbling block to them Albeit I think they do not so much stumble at this as at the former considering that which is well known in the places where they live how much notour and known unrighteousnesse is amongst them generally being for the most part most covetous exorbitant usurers cheaters c. most evidently the deadest formall slight in performance of their way of Worship as mine eyes have been witnesses of any people in the World Yet I say I will not deny that this may stumble them and they may be do pretend it also Therefore Babylon the Mother of fornications must and will down And the Princes of the earth that have given up their power to that Whoore will hate her burn her flesh with fire and the Lord will purge and reforme his Worship and Ordinances and the Christian World from Superstition and Idolatry And I believe also that their is a time coming when there shall be also a more general and shining Reformation of the lives of Christians that both these shall concur as means to provock the Jews to fall in love with the Christian Religion and to seek unto Jesus Christ But that all and every Professour in the Visible Church shall be truely Godly or shining so gloriously in the Power of Godlinesse for indeed it is not Godlinesse simply so much as a more then ordinary shining and eminency of it that will be the means of this great work which Mr. Lockier has not heeded well in this Argument or that if any in the Visible Church be not such convincingly though otherwayes professing the truth and pure Worship and living without scandall shall be casten out neither the necessity of that effect doth require nor can there be warrant of Scripture produced to say or beleeve that it shall be so section 12 As for the passages of Scripture brought for illustration and confirmation of this fourth reason though the very sense of them given by him were granted they bear no more but what we have granted that God will by dispensation of providence punish destroy and purge out among his Elect in the Church wicked idolatrous godlesse and profane ones and this we deny not but that the Lord now and then may be towards the end more is and will be doing this But speaks nothing expresly and directly nor by way of consequence of a rule concerning Ecclesiastick qualification of persons in relation to admission into externall Visible Church fellowship But verily the most part if not all of them are but absurdly and violently contrary to the genuine scope of the Spirit in them drawn to this purpose in hand I shall not now insist much upon them But briefly point out the perverting of them section 13 For the first Esay 66. from ver 16. to the end let the Reader be at the pains to read but upon the place Calvin Junius and the English notes and especially if he have any skill in the Language the notes of the learned judicious Nether-Dutch Interpreters and I doubt not but he shall find such an Exposition and up-taking of the series and threed of that context as shall fill and satisfie his minde much different from that of Mr. Lockiers which is but a new coyn'd Interpretation by men addicted to the millenarian phancy and forced upon the Text. I shall only give some little
baptisme persoâ—… professing the Christian faith These things being considered the consequeâ—… of the proposition may appear to stand valid upon this part of the antecedent If the Apostles admitted persons upon their first professing without delay of time for further tryall and discovery of the sincerity of the work of grace in their hearâ— then c. section 8 Now 〈◊〉 wâ— to the proâ—… of the assumâ—…on 〈◊〉 For the first part to wit Mâ—ses â—ractiâ—… 〈◊〉 it was such as we said great plenty of â—…monies of Scripture might be brought forth But take one for all Deut. 29. here it 〈◊〉 evident ver 10 11 12 13. that the whole body of the people of Israel are acknowledged to be in the Visible Church of God You stand all of you before the Lord your God your Captains of your Tribes your Elders and your Officers with all the men of Israel Yea some of the Independent way will have the Covenanting there reâ—earsed to be understood of a Church Covenant as they call it and that thereby that 〈◊〉 were de novo restored to the state of a Visible Church from 〈◊〉 they had fallen as they alledge And this tho it be 〈…〉 because it was only a renewing of the Generall Covenanâ—â—…twixt God and that people whereby was confirmed their Adâ—…tion to be his Church maketh the place to militate the more 〈◊〉 against them Now see what Moses sayeth of them vers 2 3 4. Ye meaning â— great part of that people have seen all the Lord did before your â—yes in Egypt The great temptations which thine eyes have seen the signes and these great miracles Yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day Doth not Moses hereby clearly declare that they were void of true grace and â—…renewed men Some of the Independent way have denyed this alledging that this exprobration doth not import that they were yet in a naturall unrenued state But only that they were dull and â—low in hearkning to discern and understand sundry particular dispensations of Divine favour and power And that the like sinfull 〈◊〉 are objected to the Lords Apostles Mark 8. 17. But the corrupt and perverse Interpretation upon this place contrary to the stream of Orthodox Writers especially such as oppose the Remonstrants who expounds the place almost the same way being pâ—…ssed therewith in the controversie touching the efficacy of grace in Conversion see â—…mely Junius his Analys Deut. 29. Calv. Comment ibi Amâ—sâ—…ron Artic. 3. Argument 2. Pâ—scat Aâ—ica duplicat ad Conr. Vorst and parallelling it with that spoken of the Apostles Mark 8. is abundantly refuted by Reverend Mr. Ruthâ—…fâ—rd Due right of Presbyt pag. 104 105 106. that I need 〈…〉 more to what he has said Only let the Reader consâ—der what is said of that people Deut. 31. 21 27. and judge iâ— nothing else be meant but some particular sinfuâ—… 〈◊〉 â—…fections and â—…cts incideâ—… to 〈…〉 Mr. Hookers 〈◊〉 Surv. p. 1â—… 2 pag. 20. 30. will not â—…lve the wound given to his opinion by this part of the Argument He thinks to relieve the mater without the least trouble by telling us that such persons were in that Church having degenâ—… 〈◊〉 what they were and were to be only toleraâ—… 〈…〉 the censures were tryed upâ—… them But if then they 〈◊〉 incorrigible they were to 〈…〉 that the Questionâ— is not whether member 〈…〉 he meaneth true gracious 〈…〉 out of man may degeâ—erat But whe◠〈…〉 of the Church according to the way and 〈…〉 received Many things might he 〈…〉 But for to show the nullitâ—â—f this Answer it 〈…〉 to consider that aâ— this time Deut. 29. Moses at the Lords direction was by â—enâ—ing of the Covenant either stating them deâ— nove 〈◊〉 Visible Church as some of the Independent way do 〈◊〉 â—…er or 〈◊〉 is the truth confirming or renâ—… 〈…〉 of that Aâ—optiâ—… whereby long agoe the Lord 〈…〉 them to be his 〈◊〉 people And 〈…〉 restoring 〈…〉 there are no odds 〈…〉 on which of them be said Covenanting all the people our and other of them knowing the mean while aâ—…edly many of them to be but gracelesse unconverted men And was this not to acknowledge them as Visible members 〈…〉 them Verily such a fiction cannot stand 〈…〉 of so clear and evident liâ—… of Scriptuâ—… section 9 As to the other part of the aâ—…eedent peâ—…ning to the â—…me of the New Test 1. W◠〈◊〉 Baptist Baptized huge multitudeâ—â—ithout any â—…lay 〈◊〉 't is said that all Jerusalem and Jâ—… â—nd the Râ—…on round about 〈◊〉 went out to him and were Baptized without deâ—… Mat. 3. 5 â— Two things principally are replyed to the 〈…〉 said in the Text 〈…〉 6. 2 〈…〉 in their 〈…〉 of them tâ— bring 〈…〉 For that 〈…〉 the consideration which 〈…〉 Godly and 〈…〉 hath upon the plaâ—… 〈◊〉 in Answer to the Râ—emists affirmâ—… that they did not 〈◊〉 themselves sinners in the generall only but that ever 〈◊〉 â—…tter his sins particularly That Learned Author 〈…〉 that this confession was made by every one aparâ— or of 〈◊〉 particular fault they had committed and he sayeth 〈…〉 was only generall not only in regard of the object 〈◊〉 not of their 〈…〉 but of their sins generally 〈…〉 every one of them 〈…〉 confession personally but 〈…〉 common they professed themself 〈◊〉 and 〈…〉 â—…siderable and weighty reasons of 〈…〉 they had made confession every one 〈…〉 prescription to every one apart to every singular person but that he doth not but according 〈…〉 profession of life wherein they lived to the Publicaâ—… that 〈…〉 to that state of life to the 〈◊〉 that which 〈…〉 their calling Secondly 〈…〉 was impossible 〈…〉 have â—…eard all these conâ—eâ—… particularly 〈…〉 every one of them 〈◊〉 confesse some 〈…〉 this is nothing to take of the strength of our Argument 〈◊〉 we find it 〈◊〉 that Iohn did delay or make inquiry of the soundnesse of the work in their hearâ— but presently without more and withâ—… delay Baptized them Secondly True 't is Iohn 〈…〉 bring forth 〈◊〉 meet foâ— Repeâ—… But did Iohn Bapâ—… 〈◊〉 their baptism untill he should see 〈◊〉 fruits good works in a course of life â—…ought forth and thereby 〈◊〉 them 〈…〉 to be true Saints and so duely qualified that way Doth 〈…〉 any 〈◊〉 as this Or is not Iohns 〈…〉 and clearly that 〈…〉 in his Harmon pag. 9â— Eâ—… 〈◊〉 Batâ—… subjungit 〈…〉 fidem 〈…〉 section 10 I know 〈…〉 in May alledges that Iohn Baptist noâ— content with the externall profâ—…on of such as came to his baptisme did require of them bringing â—…th of fruits worthy of Repentance before he admitted them That he did not baptize the Pharisees but rejected them upon this very account because he did not see in them such fruits But what is brought by them for confirming this alledgeance and what else they bring for their new taken up way in this point shall be examined afterward in an
Anabaptists whose Doctrine concerning the mater of a Church is the very same with his section 36 Having added some reasons from Scripture to these which Mr. Lockier was pleased to take into consideration besides which he may find sundry others in other Divines who have Written on this Subject as namely Reverend Mâ— Rutherfurd Apollonius his consideration of sundry Controversies c. and Spanhemius his Epistle to David Buchanan I might adde a large enough Catalogue of Testimonies from Orthodox Divines both ancient especially in their Writings against Novatians and Donatists and Moderne since Reformation of Religion from Poperie But being of the mind of that Reverend and Learned man who said he esteemed more of one Testimony of Scripture then of ten reasons and of one solid reason more then of ten humane testimonies I will spare to fill up Paper this way only this I may say that our opposites have the whole stream of Orthodox and Reformed Divines against them Let the Learned Ames a man in some other points too much inclining to the Independent Tenents speak for this Bellar. Enervat Tom. 2. lib. 2. c. 1. 11. 5. falsum est sayeth he internas virtutes equiri à nobis ut aliquis sit in Ecclesiâ quoad Visibilem ejus statum i. e. it s false that inward vertues or graces are required by us that one may be in the Church as to its visible state And he had good reason to say so for we shall find all Orthodox Reformed Divines alwise defining the Visible Church by outward Profession of the true Christian faith or Religion and externall communion in the Worship and Ordinances of God But never by inward holinesse and heart-conversion Thus I have done with Mr. Lockiers Lecture APPENDIX Wherein is Examined so much of that Letter Written by these of ABERDENE who lately have separated from this Church upon the INDEPENDENT grounds as relateth to the present Question touching the necessary qualification of Visible Church-members section 1 LAst Summer some persons Ministers and others in Aberdene did Write a Letter of the date 24. of May to some Godly men in the South declaring their separation from the communion of the Church of Scotland upon two points of Controversie between us and these of the Independent way viz. the constitution of the Visible Church and the Government thereof contrary to their solemn Vowes made to Almighty God in two Covenants the Nationall Covenant of this Kirk and the Solemn League and Covenant of the three Kingdomes and undertaken with so lemn declaration of their conviction in Conscience of the truth of Religion professed in this Church and under the pains of Gods everlasting wrath and of infamie and of losse of all honour and respect in this world if they should ever make defection from the same which curse I pray the God of all grace avert from them granting unto them Repentance and forgivenesse of their great sin through Jesus Christ section 2 It is not my purpose here to write an Examination of that whole Letter knowing some Godly and able men have done that sufficiently already to themselves whose pains I heartily wish the Lord may be pleased by his blessing yet to make effectuall upon the hearts of these men to reduce them from their errour into unity with this Church in his Truth from which they have departed I mind only to consider what new appearance of reason they bring touching these two points the qualification of Church-members and form of Government and shall speak to the former in this Appendix to the latter in another after our second Part of Mr. Lockiers Examination The cause why I do this thus apart in Appendices is partly because I was loath to interrupt so much the threed of Mr. Lockiers Examination Partly because it was long time and I had gone on a great way in that Examination ere a Copy of this Letter came to my hands Come we then to consider here what they say upon the first point section 3 Their Thesis is this To us it seemeth for ought we can search in the Word that none should be admitted constitute members of a Visible Church But such as with a profession of the truth joyn such blamelesse and Gospel-like behaviour as they may be esteemed in a rationall judgement of charity beleevers and their children On which I would represent these animadversions 1. A little before they expresse a restriction of this to Gospel Churches 1. As I conceive Churches of the New Testament for ought we understand say they the reall constitution of Gospel Churches c. Now as to this we desire these things propounded upon the same restriction made by Mr. Lockier before Sect. 2. may be considered 2. When as they speak of the members of a Church and not of the Church I would know whether they do acknowledge the being and unity of an Universall Visible Church or not If they acknowledge the being and essence thereof then why do they not define the qualification of members in relation to it but in relation to a Church i. e. a particular Congregation Is the necessary qualification of a member of the Visible Church Universall one thing and the necessary qualification of a member of this or that particular Congregation another and may one be fit to be a member of the Universall Visible Church and yet not qualified to be a member of a particular Congregation If they deny the being and unity of the Universall Visible Church which may be pâ—obably they do then I desire them in the fear of God to consider and if they can give us satisfactory answers to the weighty reasons from the Word of God brought by sundry late Divines particularly these of the Judicious and Learned Mr. Hudson in his late Treatises on that purpose to prove the being and unity thereof Which I am perswaded nor they nor any living man shall ever be able to do 3. When as they speak not simply of members but distinctly of constitute members none say they are to be admitted as constitute members of a Visible Church I would aske them what is the other part of the distinction What other members are there of the Visible Church unto which these constitute members are contradistinguished How are they called in their specification And what is their necessary qualification 4. When as they say that none are to be admitted constitute members but such as with a profession of the truth joyn such blamelesse and Gospel-like behaviour as they may be esteemed in a rationall charity beleevers i. e. true gracious beleevers with a saving faith 1. I would ask here why do they omit that part of the qualification required and made a part of the ground of esteeming persons beleevers by others of that way they have taken themselves to viz. a declaration of the experimentall work of effectuall vocation upon their heart and only mentioned the behaviour or conversation 2. Why have they not defined that blamelesse and
Concerning CHVRCH-GOVERNMENT And what is said for Confirmation thereof I Have been I confesse well long upon the Examination of Mr. Lockiers Lecture because I found not so clear and distinct handling of that mater in others as I could have wished and I thought it expedient that in regard he speaks with so great a deal of confidence in it and others made so much noise of it and this new-fangle itching-ear'd age is ready to take with every new fancy busked up with gay words and like children to be carried about with every wind of doctrine In this regard I thought it expedient the more fully to discover the weaknesse and unsatisfactorinesse of his alledgeances therein I shall not need nor mind I to insist so largely upon the Appendix * I mean as to every particular Question handled here For here are more particular questions handled The mater therein touched viz. What is the proper subject of Ecclesiastick Authority and Government And whether there be an union of more Congregations and Churches under one common Presbytery has been already so learnedly and fully cleared by others that it were but needlesse labour for me to insist on it And I confesse I mervail much that Mr. Lockier should have presented the world with so sory a discourse upon these maters as I think every judicious Reader will perceive this Appendix to be when as there are abroad so learned Tractats and Debates on them Alwayes we must be at the pains to animadvert upon this part of the Stone too else the world should be made believe we were fell'd dead with it But we shall do it as briefly as to particulars as we may and shall refer M. Lockier to such Pieces as are written already for further businesse and work to him as occasion shall require Mr. Lockiers APPENDIX SECTION I. section 2 HIs first Assertion is this That the Eldership which is within the particular Congregation is not in most weighty things to exert power without the consent and approbation of the Church whereof they are By things most weighty I mean these things which are most essentiall to the state of a visible Church as admission of Members ordination of Officers and excommunication of either section 3 'T is worthy Observation how the Author manages this mater of his first Assertion the point he propounds to be proven is that the Eldership of a Congregation may not in most weighty maters exert power without the consent and approbation of the Church and for proof of this his first Argument SECT 2. is an allegeance that the power of the Keyes was primarly given to the Church of believers as the subject thereof Math. 16. 16. which allegeance he is pleased to passe with a very light and slight shew of a proof as if it were a mater of small Debate Whether thus he has done from deliberate and advised policy to shun Debate upon that which is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Question about Ecclesiastick Jurisdiction and to make his common Readers the more favourable to his part as pretending only to dispute for interest of consent and approbation to them in acts of Jurisdiction Ecclesiastick of greatest concernment and indeed as mans pride naturally carries him with a desire to have a finger in rule so it is a plausible subject to speak for it to him or if he has done it from some other principle I will not determine Let the judicious Reader conjecture what he thinks most likely Only I must say it seemeth to me a very strange and irrationall way of procedure to take so great pains and make so much adoe as Mr. Lockier doth here in pleading for a certain condition of persons formall interest and concurrence in acts and the exercise of jurisdiction and to make this the Question or conclusion to be insisted on And mean while to take it almost for granted without proof or at most in a slight overly word to alledge that they are chiefly invested with that power and authority from which these acts must flow when as he knoweth at least might have known that his adversaries not only deny but by many considerable Arguments goes about to demonstrate that that condition of persons never were invested with never received such a power or authority from him to whom it belongeth originally Mr. Lockier does just here as if a Papist or Jesuite going about to Dispute the Controversie concerning the Popes supremacy should be taken up all along the Dispute in bringing some topical Arguments that this and that and the other act of supremacy as calling of oecumenicall Counsels to be presiding in them finall and infallible determining of controversies in Religiō c. ought to be performed by the Pope of Rome And mean while should misken the Question if ever Christ gave him a grant of power and authority to perform these things but only suppose it be so or content himself to cite for it as it were in transitu Tibi dabo claves or Pasce oves meas as if it were out of question clear that these places held forth a soveraigne power and authority over all things and persons Ecclesiastick in Peter yea and in every Pope of Rome bestowed on them by Christ I think a judicious adversary might well laugh at a Papists disputing after such a manner And so may any judicious man at M◠Lockiers manner and method of disputing here contending much in some topicall Arguments to prove that the people ought to have an hand in such and such acts of Government and mean while slight proving that they have the power and authority to govern granted them by Christ I think a rationall disputant would have laboured first and mainly about this And indeed were this made once clear we should soon be at an agreement about the acts and exercises of government once prove the forme or habit to be in such a subject and there will be no question about the acts thereof whether they be competent to that subject or not If any man shall say for him here that by shewing such and such acts to be competent to the people it is proven consequently à posteriori that the habit or power from which these acts do flow is in them I answer if that had been his intention so he might have done But then he should not alledged the inexistency of the power as a medium to prove that these acts are competent to them as he doth in his 1. Arg. for this is nothing else but to run in a round but we must apply our selves to follow his method section 4 To speak a word then to the first Assertion I will not question the an sit or being of the subject of this Assertion Whether there be de jure and of Divine institution an Eldership or Presbyterie within a particular Congregation i. e. a Colledge of Elders belonging to one single Congregation by it self having power of Government and exercising Ecclesiastick
Discipline although I know men Learned and much excercised in the study of the Questions concerning Ecclesiastick Government are of the judgement that there is not such an Eldership or Presbyterie And I confesse 't is right hard to finde in Scripture either precept or example for it But I shall going along with Mr. Lockier in the acknowledgment thereof note but some few things upon the attribute of his Assertion There be three things therein contained 1. the acting spoken of viz. exercing of power 2. the object of that acting most weighty things 3. The limitation of that acting about this object as competent to the Eldership section 5 For the first Mr. Lockier speaketh so here as he would seem to grant to the Eldership some power and exercing of it about these weighty maters providing it be with consent and approbation of the Church i. e. the society of Professours they are in But verily by his way the Eldership as contradistinguished from other professours and as the Eldership has no power nor can exert any power at all I mean power of authority in these maters All their part is meerly to preside and moderate the meeting of the Church and as a Moderator or Chair-man to propone and state a Question Ask and gather the votes and declare the sentence concluded by the votes of the collective body of the Church conveen and dismisse the meeting Or at most as a Committee of a Judicatory to prepare maters for publick cognition and sentence All which is no Authoritative power I think therefore that Mr. Lockier would have dealt more candidly to have plainly said the Eldership can exert no power at all in these maters This belongs to the collective body of the Church and their part is only to preside and moderat the meeting in exerting its power But such plain language which yet speaks the truth of his way is too plainly dissonant to the language of Scripture which speaketh of Church Officers as Governours of and to be over the people and having the rule over them and many such other things attributeth unto them which importeth another kind of thing then meer presiding moderating or being the mouth of a meeting or a preparatory Committee section 6 For the second why does Mr. Lockier here restrict his assertion to these maters of greater weight Does he grant that yet they may exert power in maters of lesse weight without the consent and approbation of the Church Nay he cannot For 1. most of his Arguments following if they prove ought to his purpose they prove the Eldership cannot exert power in any maters of Ecclesiastick Government without the consent of the Church whether of greater or smaller weight Yea 2. in his last Argument to prove they cannot exert power in these greater maters he assumeth that they may not do it in smaller maters For saith he Sect. 11. Pag. 81. if in lesse things the Eldership may not act alone surely not in greater What then needed this restriction of the object in the Assertion section 7 But now what are these maters most weighty He tell us these things which are most essentiall to the state of the Visible Church And then reckons up particularly these three admission of Members ordination of Officers and Excommunication of either To passe that expression of most essentiall importing degrees in essentiality which Philosophy will not admit as telling us that essentia rei non recipit magis minus I do humbly conceive that the fixt Preaching of the Word of God and right administration of Sacraments are as essentiall to use his words to the state of the Visible Church as any of these particulars mentioned Nay they are much more essentiall there may be a true Visible Church where these are tho Excommunication be wanting and that admission of members Mr. Lockier speaks of unknown to the Primitive Apostolick times It has been the constant Doctrine of Reformed Divines that the sound Preaching of the Word and right Administration of Sacraments are necessary to the being of a Church and exercise of Discipline only to the well-being Some Churches have no Excommunication which though we approve not in this yet because they have the true Doctrine of the Gospel taught and professed in them and the Sacraments therewith administrat right for their substance God forbid we should account destitute of the most essentialls to speak so with him of a true Church Now if the Preaching of the Word be a thing most essentiall to the state of a Church as certainly it is must the Ministers of Christ not Preach any Doctrine as the Doctrine of Christ without the consent of the Church i. e. of the professours to whom they Preach Must it be first propounded to them to have their vote and sentence passe upon it and upon that Preached I conceive Mr. Lockier will not own such theologie 2. That admission of members which â—e meaneth here is so far from being one of these things most essentiall to the state of a Visible Church that as he and others of his mind conceive it 't is but a meer new device unknown in the preceeding ages of the Church and without ground in the Word of God He means admission into the fellowship of this or that particular Church or Congregation by a Church Covenant as they call it which he conceives to be that which formally gives Visible-Church-Membership and that it must be upon such qualification as he has been disputing for in his Lecture But as there is no warrand in the Word of God for such qualification as necessary to Visible-Church-Membership as has been cleared in our former part so it is a plain mistake that admission unto the fellowship of this or that particular Church is that which formally makes one a Visible Church Member And that it is founded upon another mistake which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church way of the Independent Brethren viz. that there is no Visible Church Catholick or Universall but that a particular Congregation is the only Church The truth is profession of the true Faith and of subjection to Ordinances with the seal of baptisme compleatly makes a man a Member of the Visible Church else such were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and so but of the world of heathens and strangers which is absurd and admission in this or that particular Congregation gives him only the opportunity of exercise of his Church-membership and the priviledges thereof whereunto he had right before hic nunc all which has been so cleary evinced by judicious and learned Mr. Hudson in his Vindication of the Essence and Vnity c. that any man that will not wilfully shut his eyes against the light may be fully convinced thereof So then as for admission of Persons into this or that particular Congregation it is not a mater of so high essentiality to the state of the Visible Church And for that wherein solemn admission into the state
to a member of another Congregation as Mr. Hooker ingenuously acknowledges Surv. Part. 2. admission and ejection of members should only be into and from a particular Congregation A child should be Baptized into a particular Congregation only and not into the Universall Church And one Excommunicated cast out only of a particular Congregation because the power extends no further Way is made to let in all errours and heresies and as many Religions as there are particular Congregations and none can hinder it in an Ecclesiastick way and many more absurdities should follow as Learned and Godly men have judiciously observed Contrair to those Assertions is my second Part imployed for vindication of the true way of Government which Christ has instituted in his Word and in great mercy set up in this Church to wit by his Ministers and Officers not Lording over the people of God in a Papall or Prelaticall way as this Author either mistakes or calumniats but Ministerially under Christ the only Lord of his Church Ruling them according to the Rule of his Word in a way of rationall obedience And that in a way of communion and association of Churches and subordination of lesser associations unto greater and larger as the Lord grants by his providence conveniency On this I have not insisted so largly as the matter it self might afforded occasion of discourse Because it has been by learned and reverend men already so fully debated the proofs of the truth so clearly made out and all contrary Objections so abundantly discussed and satisfied that I had little or nothing to adde Yet I trust I have through the Lords help in some measure discovered the insufficiency and invalidity of what is brought by this Author who I wonder much should have adventured to present the world with such a discourse upon the mater after so learned labours of others as are extant upon the same I have also in two Appendices taken into consideration what is said upon these same points by some in Aberdene lately turned aside from the truth in a Letter of theirs directed to some Godly men in the South May 1652. The reasons moving me hereto were 1. Because of their correspondence with Mr. Lockiers Peece and it seemeth they have been in a manner his proselytes Then having some time had more particular and intimat acquaintance with some of them it would be to me mater of much rejoicing in the Lord if I could be instrumentall to discover to them the we knesse of the grounds whereupon they have fallen from their stedfastnesse that so if possible which I wish from my heart they might be moved to remember whence they have fallen to repent and to do their first works And finally tâ—… what ever should be the effect as to them the irrelevancy 〈◊〉 the causes of their departure being laid open others might see no cause why any should be shaken with their fall And blessed be God there are not yet many in this Land that have followed them in this What may be afterward the Lord who sees the thoughts of mens hearts afar off knoweth Times indeed are sifting And the ignorance of many the base earthly time serving minds of others unadvised principles in some who may be sees not yet the far end of their consequences may prove an advantage to seducements produce more defection from the profession of the truth if temptations continue then as yet we have seen But let temptations and trialls be what they will the Cause of Christ even that part of it which I stand for here the order Government of this Church which he has appointed in his Word and thereby made known to this Church shal stand firm It has been a cup of trembling to all that have hitherto laid siege against it and a burdensome stone to all that have at any time burdened themselves wâ—…h it to cut them in pieces it will yet prove so to all who will adventure to do the like And turn their back upon it who will Christ will not want his witnesses to bear witness unto it Even if need be by not loving their lives unto the death And O but that man might count himself highly favoured of God whom he should honour with that dignity as that eminent servant of Jesus Christ Mr. Welsch spoke in relation to himself of suffering for some branches of the same cause wâ—…ged in his time But having detained your Lordship too 〈◊〉 I present this testimony I have given to it according to my weak measure to you commending it not only to your favourable acceptance but also to your judicious censure and your self unto the Grace of God who has called you unto the uâ—…ained love of the truth and is able to preserve you therein â—…lameable unto the end I am Your Lordsâ—… most humble Servant in the Lord James Wood. AN ADVERTISEMENT TO THE READER ALbeit it hath pleased Mr. Lockier to prefixe unto his Book two Epistles of his own and a third of three of his friends containing many sharp invectives against this Church and strange Commentaries upon the Lords dispensations toward us as striking against our Church constitution and Government Yet I shall not detain the Reader with scanning of the same being confident that upon the clearing and vindicating of the truth in the following Treatise these discourses will be found by the Godly and Judicious to be not only bitter against Brethren in affliction proving them to be Physitians of no value but injurious to God and his Truth in ascribing our calamities to our adhering thereto and judging of the truth of our Religion by the Lords outward dispensations toward us An Index of the Sections PART I. Concerning the Mater of the Visible Kirk SECT I. MR. Lockier his Analysis and explication of the Text Act. 15. 3. for laying a ground to his Doctrine concerning the Mater of the Visible Kirk considered p. 1. SECT II. His Doctrine pondered and the state of the controversie between us and the Independent Brethren touching the necessary qualification of Members of the Visible Kirk cleared p. 16. SECT III. His first Classe of Arguments from Act. 9. 26. and 2. 47. and Heb. 3. 5 6. brought as directly holding forth his Doctrine Answered p. 31. SECT IV. The Authors Texts which he calls hints and shadows of his Doctrine p. 40. SECT V. Examination of the proof of his Doctrine by induction p. 56 SECT VI. ExaminatioÌ„ of his proofs brought under the name of reason p. 83 SECT VII A short modest reply to the bitter use he maketh of his Doctrine p. 102. SECT VIII The Objections he maketh to himself and his Answers thereto considered p. 107. SECT IX Some Arguments confirming our Doctrine and everting the adverse opinion about the necessary qualification of Members of the Visible Kirk p. 127. APPEND Wherein is Examined so muc◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Letter written by these of Aberdene who lately have sepâ—…ted from this Kirk upon the
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
and acts of outward Christian fellowship This distinction is of necessary consideration in this controversie For it is certain one may be actually a member of the Visible Church in actu primo and yet not actually injoy the use and exercise of all and every Church priviledge and ordinance whereunto Church-membership gives him a right in habitu Because unto the fruition of the actuall exercise of some priviledge and ordinance there may be required an especiall condition which may be a man wanteth through some physicall incapacitie or some morall defect As under the Old Testament persons that were undoubted members of the visible Church of Israel yet might for some legall pollution as an issue of blood touching of a dead body c. been debarred from the publick Assemblies of the Church and Sacrifices for a time untill they were cleansed from the pollution according to order instituted by God So also one who is an acknowledged member of the Visible Church being overtaken with a scandalous fault and not carrying himself obstinatly but submitting himself may be kept from the actuall exercise and use of some Ordinances untill the scandall be sufficiently removed yet still as is acknowledged on all hands continue a Church-member in actu primo and it hath been constantly held by Orthodox Divines untill Anabaptists arose that Children under the Old Test being born in the Church were then and now being born in the Christian Church are even while under the years of discretion members of the Visible Church Although neither then they were nor now are capable of actuall use and exercise of all Church-priviledges and Ordinances Therefore it is one thing to enquire what is requisite to constitute one capable of Church-membership simpliciter and in actu primo and another to enquire what is requisite to make one immediatly capable of actuall use and exercise of all and every Church-priviledge and Ordinance whereunto Church-membership doth entitle him section 10 3. Consider we must difference between that which is required of a man by way of duty in foro Dei that he may adjoyn himself unto Church-communion and participate Ordinances in such a manner as is necessary for his own salvation and approving himself to God and that which is required of him by way of qualification in foro Ecclesiastico that the Church may lawfully and orderly admit him to their externall communion and thereafter respect account and deal with him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst these that are within The reason of this distinction is clear because the duty of a man that will so adjoyn himself into the communion of the Church as is requisite for salvation and for approving himself therein to God doth no doubt reach formally and directly the inward man the frame and acting thereof But the qualification requisite in the Ecclesiastick Court whereupon the Church is to proceed in admitting or acknowledging men Church-members doth consist formally and directly at least only in somewhat outward and apparent to men For it is a sure rule de occultis non iudicat Ecclesia as is confessed by Hooker Survey Part. 1. c. 2. pag. 15. speaking of the same purpose and by Mr. Lockier himself pag. 55. section 11 4. Consider There is an holinesse relative or adherent and an holinesse absolute and inherent The holinesse relative and adherent consisteth in the separation of a thing from a common use and dedication of it unto some holy use or end Holinesse absolute or inherent consisteth in qualities or actions of a person agreeable to the Law of GOD. In the former way the stones of which the Temple was built are called stones of holinesse Lam. 4. 1. So the Temple it self the Vessels consecrated to the Worship of God the City of Jerusalem are called holy In like manner persons in a speciall way set apart for the Worship of God as the Priests and Levites and especially the High Priest are called holy In like manner the whole People of Israel are said to be holy Deut. 33. and to be sanctified by God Exod. 31. 13. Lev. 8. 8. and 21. 8. and 22. 32. Because to wit God by entering in Covenant with them had separated them from other people and Adopted them to be a peculiar People for himself in the same sense 1 Cor. 7. 14. The Children born of one Parent at least a beleever i. e. a Professour of Christian Religion are called holy because they are comprehended in the Covenant made with and imbraced by the Parents for themselves and theirs and so are to be esteemed as among Christians separated from prophane people and dedicated to God Again holinesse is either inward and true which consisteth in the inward renovation of the soul faith hope love and other supernaturall habites and their elicite acts Or externall which consisteth in the Profession of the true and Orthodox Religion and a conversation so far as comes under mens knowledge ordered according to the rule of Gods Commands as is competent to humane weaknesse i. e. without scandall at least contumacy and obstinacy in some given scandall and comprehendeth also in it that holinesse relative and of dedication Further it is worthy diligent observation here that when it is said the Church is a societie of visible saints this may be understood in a double sense for the Epithete visible may either be taken as a note signifying not the nature of the form which gives the denomination of Saints or holy but an adjunct thereof viz. the notoreitie and manifestation of it before men In which sense if it be taken in that description visible Saints are such as by outward manifest and evident signes and tokens are perceived and acknowledged to be endued with true inward holinesse and grace of regeneration Or it may be taken as a note signifying the very nature and kind of the form i. e. holinesse which giveth that denomination In which sense if it may be taken then men are said to be visible Saints in so far as they are adorned with externall holinesse although abstract from that internall and true grace of regeneration section 12 The state of the Controversie then lyeth in this to expresse it as plainly as I may what is requisite in a person as the necessary qualification in the Ecclesiastick Court whereupon he is to be received or acknowledged as a member of the Visible Church and is to be accounted as not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. among these that are without but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. among those that are within and so over whom the Pastors and Rulers of the Church should watch and care to feed him by the Ordinances of Christ according to his capacity and to whom private Christians ought to perform duties of Christian communion according to their stations viz. whether reall internall grace of regeneration repentance toward God and faith in Jesus Christ at least such evident signs thereof manifested and approven upon acurate examination
without apprehension of danger converse with him And accordingly when the effect of Barnabas discourse and information is set down v. 28. we find not a word nor a hint of an Ecclesiastick admission or stating him into Church-membership But this is said he was with them coming in and going out at Jerusalem i. e. he was daily conversing familiarly with them I need say no more to this Passage but shall only adde this Godly men would be more tender of Scripture then to use or rather to abuse it thus by shaping conceptions of their own and then driving them into it by force Come we to the next Text. section 4 It is Act. 2. 47. And the Lord added to the Church dayly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saved eos qui salvi fiebant so he translateth it but what hence to his purpose He added to the Church the saved those which were out of harms-way as we say in a safe and sure state and so are no persons but such who have received the sure mercies of David A sinner is not safe nor out of Gun-shot till indeed in Christ And this is the mater accepted and taken in to build withall and none else so far as they could make judgement between things that differed After this he concluds by a dilemma thus Either they were thus strict upon their own will and so not to be followed Or else by divine and infallible warrand and so as a precedent which hath the force of a precept And then takes occasion to anticipate an Objection thus And this is over and above a plain demonstration of the possibilitie of the precept to be obeyed which taketh off that Objection 't were well Sir if 〈◊〉 so But how can it be How shall we do it Why it hath been 〈◊〉 therefore may be therefore should be and no otherwise section 5 Answ Here are involved a number of things some gratis affirmed some evidently false 1. He supposeth all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were already and antecedently to their addition to the Church inwardly delivered and translated from the state of nature and sin into the state of grace and begun reall union by faith in Christ and this he grounds upon the Greek participle which he will have translated the saved as noting a thing then already done But this is a very weak ground to bear up that supposition Why who knoweth not that oftentimes in the Greek Language passive participles of the present tense are used in the signification of gerundive names So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be well rendered servandi such as were to be saved And so hath Beza and the old Latine Interpreters rendered it qui salvi sierent and the English Translation such as should be saved and so the word doth not necessarily import as the Author would have it that these added were antecedently to their addition saved by the begun work of grace in them tho we are not denying but it might been so with them and that under that consideration and upon that account they were added But this it doth import that they were such as God by the decree of Election had appointed to be saved and that he added them to the Church as the means whereby they were to be actually made partakers of Salvation as Calvine well taketh it up 'T is true the Syriack Interpreter as expounded by Tremel hath it qui salvi fiebant but withall he hath the whole place thus addebat quotidie eos qui salvi fiebant in Ecclesia i. e. such as were saved in the Church 2. He supposeth that this Text speaketh of Ecclesiastick addition of members in foro exteriori in the outward Court by the Church Rulers or them and the Congregation together to which of these belongeth this Act we discusse not now upon outward tryall and discerning This again is besides the Text which speaketh not one word of this I mean the Churches adding or admitting but of Gods adding which Interpreterâ— expound of the work of saving grace upon their hearts coâ—…ng and drawing them effectually to Christ and distinguisheth â—…om the acts of the outward Ministry upon them See Calvin in locum most plainare the words of Eras Sarcerius in Marlorat dicit Dominum eos addidisse Ecclesiae qui salvi fierent perinde enim est ac si diceret Lucas quos non addebat Deus etiamsi se ipsi adderent Ecclesiae non tamen fiebant salvi So Mr. Lockiers dilemma falls to the ground having no ground in the Text to subsist on It supposeth the Text to be speaking of an Ecclesiastick procedure with persons upon outward triall and discerning when as the Text is speaking of no such thing but of a divine efficiency upon persons 3. He supposeth that all and every one that were then visibly added to the Church and none else were added but such as were translated to the state of grace partakers of the sure mercies of David really in Christ at least so far as they could make judgement between things that differed But first I ask where doth he find or how will he make out of the Text that interpretation so far as they could make judgement c. and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be understood without any such qualification to import such as were really saved I think this in divine destination is that indeed is meant and he shall never instruct from the Text that which he saith 2. How will he make out from the Text that all and every one that were by Ecclesiastick admission added to the Church and none else The Text indeed saith the Lord added such as were to be saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doeth it hence follow none else were by Ecclesiastick admission added to the Church The Author must give us leave not to believe every thing upon his bare Assertion and must finde out new Logick ere he prove that consequence so then we see not how this Scripture consenteth to this point of Doctrine the simple meaning of the wods being thus much that daily the Lord was by his effectuall assisting the Ministry of the Gospel and working upon the hearts of men bringing such as he had a purpose to save unto the fellowship of the Church that therein as the ordinary way instituted by himself they might be led on to the participation of eternall salvation But this no wayes importeth but many others not so destinate to salvation might adjoin themselves and be by Ecclesiastick admission received into the outward fellowship of the Church section 6 The 3d. Text is Heb 3. 5 6. And Moses verily was faithfull in all his house as a servant for a testimony of thâ—se things that were to be spoken after but Christ as a Sonne over his own house whose house are we if we hold fast our confidence and rejoicing of hope firm unto the end Hereupon the Author commenteth thus To a Church of the Jews this is spoken who
Invisible Church is the greatest part in Heaven and they which are in earth as one with them as one entire universall body whereof Christ is the Head are not capable of c. Ans 1. That part of the universall Church which is in Heaven is impertinently brought on the stage here Christ is speaking of those that are yet to be built or are a building therefore we say He is speaking of such as are on earth 2. Albeit that part of the Invisible Church that is on earth be not capable of visible and limited Discipline formally considered as such i. e. as the Invisible Church nor yet collectively considered as one intire body yet the Invisible Church materially i. e. these that are the Invisible Church being also a part of the Church visible and considered distributively in parrs may be capable of visible Discipline David Peter John and the rest who make up the Church Invisible as they are also outward Professours with others are capable of visible Discipline O! then you will say why Are they not spoken of here I will build my Church as they are a visible Church Ans It doth not necessarly follow for to persons standing under diverse considerations one thing may be attributed according to one consideration and another according to another section 3 As to his 2d. Observation 1. It is contrair in it self to Truth that the visible Church is to consist only of such as have a faith he means fidem quâ creditur or taken subjectivè for we shal grant it of faith quae creditur or taken objectivè which flesh and blood cannot reveal i. e. true saving faith The Church may consist of such as have not that faith and the Author addeth not here his qualification of so far as men can judge neither can it be admitted here 2. Qualifie it as he will it is a meer violenting of the Text sundry Interpretations by diverse have been given on these words Vpon this Rock will I build my Church but I think few or none ever before our Author gave such an interpretation as this The visible Church shall be constitute only of such as have true saving faith in them so far as men can judge Certainly whether we take the Church Invisible or the Church Visible to be meant here under the name of the Church Mr. Lockiers sense cannot have place For 1. Understanding by the name of Church the Church Invisible in that sentence Vpon this Rock will I build my Church Christ is not speaking of gathering and constituting a certain incorporation or society in the state and condition of such an incorporation or society and how persons of whom it is to be made up must be antecedently qualified that they may be capable of admission to be constituent members thereof but speaking of his own act of efficacious grace put forth in deed with the Ministry of the Gospel upon the hearts of some persons whom he cals his Church because they are called out from amongst the rest of the world to himself which doth not suppose them antecedently having faith and taking them as such state them in a society But indeed is the very giving to them that faith and stating them in an impregnable condition of grace and salvation Whether by this Rock we understand that faith which Peter confessed or Christ the object of that faith or Peter himself considered in regard of his Ministry of the Gospel or the Gospel Preached by him as some of the Orthodox do certainly this is the meaning of building the Church upon the Rock supposing that which I do incline most to with the most part of Reformed Divines that by the Church is meant the Church Invisible 2. If by the name of the Church here be understood the Church Visible as some later Orthodox Divines have expounded it namely judicious and learned Hudson in his acurate and elaborate Vindication of the Essence and Vnity of the Catholick Visible Church Yet it will little avail Mr. Lockiers purpose 1. Because it is a particular Congregation and the qualification of members to be admitted thereunto that he is speaking of all along under the name of a visible Church But supposing this place to speak of the visible Church it cannot be understood of a particular visible Church or Congregation but must of necessity be understood of the Catholick visible Church because it is such a Church as is to stand firm and impregnable that the gates of hell cannot prevail against it but any particular Church may be prevailed against 2. Taking the name of the Church so here the meaning of the whole sentence upon this Rock I will build my Church is nothing else but this as the learned Author but now cited well observeth that the Profession and Doctrine of this Truth that the Messiah is already come that this Jesus is the Messiah this Jesus the Messiah is the Son of God the Doctrine and confession that Jesus Christ is come in the flesh 1 Joh. 4. 2 3. and the beleeving that I am he saith Christ Joh. 8. 24. is the foundation whereon the Church of the New Test is to be built out of all which nothing more can follow as to the qualification of members of the visible Church of the New Test then this that when as the Jews under the Old Test beleeved in an indefinite Messiah to come now under the New Test none can be of the Christian Church but such as beleeves and confesses that the Messiah is come c. Now I appeal to all the Orthodox World if Mr. Lockier his commenting upon this place be not a forcing of the Text. As for what he addeth that to a body thus constitute i. e. a Visible Church so constitute as he hes been saying is the power of the keyes given and both these represented and personated to us in Peter To passe I cannot well understand how it can be said that the power of the keyes could be represented and personated in Peter possibly the Church might be represented and personated in him This belongeth not to our present Question and therefore we passe it now trusting with the Lords assistance afterward to evidence that both assertions viz. that the power of the keyes were given to a Church Visible I mean the collective Church and so to it is as the subject and that Peter in receiving them here did represent and personat the Church are groundlesse section 4 The next shadow or hint is Rev. 11. 1 2. And there was given me a Reed c. Hereupon the Author maketh much adoe 1. He layeth down grounds by Interpreting particulars in the words 1. Saith he by the Temple is meant the Visible Church the state and welfare of which though most infested of any publick condition shall not be left and ruined but be carefully looked to and raised from its corruptions intrusions and ruines made by unsound men This is confirmed by a Testimony of Marlorat hunc in
Author to the Hebrews saith and made Jews inwardly a holy Nation according to inward call and choise and so a spirituall Priesthood section 11 Answ 1. Here again we are to mark the Conclusion that Mr. Lockier would be at touching the mater of the Visible Church such as are all indeed from above as have indeed an internall consecration the Law given into the mind made Jews inwardly an holy Nation according to inward choise and call Here indeed is an Anabaptisticall model of the Visible Church all reall saints and not in the judgement of charity only Mr Lockiers so far as spirituall men can judge as it is wholly left out by himself so it cannot well be admitted to have any place here 1. Because he saith they are all indeed from above and have indeed an internall consecration that indeed I think to every mans apprehension noteth veritatem rei in se or judicio veritatis as they call it as contradistinguished a judicio charitatis of spirituall men 2. Because that place Heb. 8. 10. cited from Jer. 31. 33. brought in by him for confirmation of his purpose he is speaking of of the impertinency whereof to the purpose in hand I mean the constitution of the Visible Church we shall speak presently speaketh of truth and reality of grace in the heart I may say in the very judgement of God himself under which there is no possibility of mistake But to the grounds he goeth upon from this Text. 2. He taketh for granted that this whole Chapter is taken up to shew the state of the Visible Church in its constitution as such and that it is the Spirits intention in the vision set down in it to give unto John a patern thereof to be a rule to him and others then and succeeding ages for regulating the constitution of it and particularly in the point of Church-members but why did he not assay some proofe of this Must we take every thing upon his bare assertion 'T is true Learned Brightman in his commentary conceiveth that this vision containeth a common Type of the holy Church in all ages But 1. In all the progresse of his commentarie on that Chapter I find not any evident passage pointing at any particular in the vision as a patern type or rule concerning the qualification of such as are to be admitted in the external fellowship of the Visible Church as the homogeneall parts of the outward visible body 2. Though I will not stay here to examine the intent of all the particulars in that vision and though I esteem much of the judgement of that learned and pious man yet in the generall I must say I find no convincing argument nor much appearance of any argument at all brought by him to prove that the intent of the vision was to give John a patern a certain portraicture or resemblance of the Church whereby we might know which is she Yea albeit I confesse sundry particulars in the vision are things of the Church in the Interpretation whereof I would not much disagree from Brightman yet I think he is mistaken in taking that for the generall intent and purpose of the vision and conceives that John being now to receive a new Propheticall Revelation concerning these things that were to come to passe in and upon the Church from that time to the end of the World ver 1. fin The intention of the vision of this Chapter is to describe and set forth the Glory and Majesty of God the Father the first Author of the Prophesie as in the next Chapter is described the Son the Mediatour and subordinate Author thereof as it is ordinary when the Lord is to communicate to his Prophets and by them to the Church Propheticall Revelations of great things to come to passe concerning the Church to present by way of preparation some glorious representation of himself as we may see Esay 6. and Ezek. 1. See these words of the learned and judicious Gomarus upon that Chapter on the Margin * Sequitur to wit from v. 2. descriptio Authoris Coelestis partim ratione visaeillius Majestatis partim praeceptae honorationis ejusdem Cujus descriptionis scopus est primum commendatio apocalypseos ex Authore Caelesti deinde Ecclesiae in fide timore Dei ac patientia confirmatio ex Majestate honoratione illius promanante Quae describuntur opportune nam revelandum est hoc libro mysterium status Ecclesiae afflictissimae c. so Gomar And certainly had it been the purpose of the Spirit by this vision to hold forth a patern portraicture and resemblance of the true Church common to all ages least because of troubles and disturbances we should either think it utterly extinguished or at least through ignorance of her right form and figure we should be lesse able to know which is she as Mr. Brightman saith it seemeth the wisedom of the Spirit of God would have portraicted the figure and form of the Church in these things that are most substantiall in the constitution of it so as Christians of ordinary capacitie might been able to discern take up the true Church by but Mr. Brightman himself is even troubled to find what things are meant by every particular in the vision And in some he bringeth but meer conjectures yea and likely is mistaken as could we stay might be very probably shown as for example in his Exposition of the sea of Glasse like Christall before the Throne 3. But what is the particular in the vision from which Mr. Lockier deduceth his conclusions this viz. that it was in Heaven he saw it a door was opened in Heaven and the Throne was set in Heaven this saith he was to shadow that the worshippers should be indeed from above c. and to make it the stronger it is confirmed by a comparison of what was done with Moses Moses had his patern upon the Mount nigh Heaven c. Answ 1. Here is a thing begged for a ground that as Moses was taken up to the Mount to get a patern of these things which he was to appoint in the ancient Church so Iohn is here taken up to get a patern of the Visible Church and the things to be ordered in it under the New Test This I say is groundlesly supposed For these things that were to be done by Moses were but now a instituting and to be first set up and therefore it was necessary that he should have a patern of them represented to him to regulate him but ere the time of this revelation Christ had fully instituted all particulars belonging to the Church of the New Testament and many Churches through the World were already actually setled and ordered according to that institution and beside sundry of the Books of the New Test written wherein the institution and rule was already plainly written down and this indeed is one reason which inclineth me to think that the scope and intention of the Spirit
implyes a mans own personall experience of things 2. We say the Apostle in these titles of beloved of God Saints Beleevers meaneth true saving grace truely existing and not in the judgement of charity only But speaketh there not of all the Romanes universaliter distributivè as we say all men are sinners but communiter collectivè confusè i. e. in common collectively and confusedly because undoubtedly saving grace was amongst them and he could not take upon him to determine whether moe or fewer of them were endued with it and as it seems knew nothing to the contrary of any of them particularly but they might be such Thus verily I think the Apostles writing to whole Churches and calling them generally by the name of Saints faithfull c. may well be understood and no other thing can be demonstrate of their meaning Take herewith the judgement of the Learned Commentators on the place all of which do unanimously determine that these titles of Saints faithfull and the like are given by the Apostles to the Churches partly in respect of the end of their calling and the duty of every one in the Church viz. that the end of their calling and their duty is to be such and partly by a denomination taken à parte potiori from the better part because there were true reall Saints and beleevers amongst them And I think it is a worthy and solide consideration which my worthy Collegue in the Ministry and my Reverend Superior in the Colledge I live in hath in his due right of Presbytery pag. 259. in answer to Mr. Cotton upon this same Question and Argument the styles given to the Church of Corinth are too high to be given to hypocrites such as many of Mr. Lockiers truely godly so far as men can judge may be and often are but these styles are not given to that Church precisely as Visible and as a professing Church but as an Invisible and true Church of Beleevers He Writeth to a Visible Church but he doth not speak of them alwayes as a Visible Church but as of an Invisible when he calleth them Temples of the Holy Ghost c. section 4 What we have said ro his alledgeance concerning the Church of Rome is applicable to what is said to the most part of the rest so that we shall not insist much on them Only a word or two of some of them And 1. For the Corinthians after he hath set down what is spoken to them chap. 1. vers 2 4 5 6 7 8. and chap. 4. 15. he subjoyneth persons having such grace in them as shall be confirmed to the end as keepeth them waiting to the coming of the Lord Jesus as are the comfortable seals of a faithfull Ministry that all this should signifie but an outward Profession or to say that this Church should constitute and Congregate together upon any other account but as there was the true grace of God evident as far as men could judge I cannot indeed see Answ 1. Let it be marked how in citing the place chap. 4 15. he maketh an addition to the Text for in Christ Jesus I have begotten you all this all is put in as the Apostles word when as in the Text there is no more but I have begotten you This is a gross foule slip I will not say it hath been done out of designe may be it hes been done inconsiderately without present turning over to the place however adding to the Word of God is a dangerous practice 2. As for that to say that this Church did constitute and gather upon another account c. we have noted on it sufficiently before I adde now this by what Mr. Lockier saith here and indeed by the Doctrine of all the Independent Brethren of his way in this mater of the constitution of the Visible Church it appeareth that their conception about the order of gathering the Visible Church by the Apostles was this that men being first turned to the Profession of Christian Religion there was a tryall made of their evidences of true inward saving grace and such as evidences satisfactory of this were found in these were gathered in and the rest casten by which I dare say is a meer fiction of which not the least vestige can be shown in Scripture and never man dreamed of untill these sad times broodie of many new fancies under the name of new lights 3. I confesse persons having such grace in them as shall be confirmed to the end as keeps them waiting for the coming of Christ as are the comfortable seals of a faithfull Ministry are not outward Professours only but are reall Saints and Elect and thence I conclude it cannot be understood universally of all and every one of the Visible Church of Corinth Will he say that all and every one were reall Saints Elect to be confirmed unto the end and so eternally saved if he say yes in Pauls judgement so far as he could judge upon evidences of true grace I say 1. That is an addition to the Text Paul saith simply he shall confirm you unto the end c. not so far as I can judge he shall confirm you Yea 2. It enervats the comfort held forth by the Apostle to them he speaks to for it imports no more upon the mater but this possibly ye may be confirmed to the end and so when all is done ye may be possibly not confirmed to the end mans judgement can go no further and is contrary to the strain of all the Orthodox writing against the Remonstraints in the Article of perseverance who understand the place of Saints and the Lords effectuall gracious preserving them in veritate rei and so make use of the place and presse it against the Remonstrants But let Mr. Lockier rid himself here if he will have Paul to speak thus of all and every one of the Visible Church of Corinth either he must conceive it spoken only with relation to the state of that Church as its first up-setting or also in relation to what it was at the present time of the Writing of this Epistle The former cannot be said because it s most evident all along that Passage Chap. 1. he is speaking of it as still at the time of his writing standing in that condition he expresseth in his words albeit some of the Verbs be used in the preterit perfect tense no man can deny this who hath any judgement If he say the latter the very Epistle it self will confute it wherein to wit so grosse wickednesses and impieties are discovered to have been amongst them and laid to their charge schismes contentious suits of Law fornications communion and fellowship at Idolatrous Tables drunkennesse at the Sacrament of the Lords Supper deniall of the Resurrection Will any man say that the Apostle knowing such things to be amongst them speaks of all and every one of them as reall inward Saints as far as men can judge section 5 For the
that there were wicked persons in them and saying that because bad men were in the Churches it doth not follow therefore they should be in them he casteth in that the generall estate of which in such a time of the World John speaketh Rev. 11. 1 2. what meaneth he I say by such a time of the World wherein the generall state of the Churches were such if he mean that time wherein the Epistles were written to the Churches 1. That passage of the Revelation is impertinently alledged for be the meaning of it what it will it speaks in relation to another time long afterward to come 2. It is certain 't is the alledgeance in his own induction that these Epistles importe that then they were all constitute of truely good ones so far as men could judge If he mean another time then that he speaks this as impertinently for the objection speaks of these Churches in relation to the time when the Epistles were written to them 2ly Saith he in his answer Churches may be negligent and not so strict to their rule to examine and prove the grace of God in such as offer to joyn themselves as the Church of Jerusalem did if Churches do not mind diligently their rule they may have evil persons among them enough and yet not be able to maintain that it should be so 't is like the Asian Churches and most of the first quickly after the Apostles time grew faulty in this kind Ans 1. Reader see here pretty Logick Mr. Lockier in his induction undertook to prove and conclude a rule from the examples of these particular Churches that because these particular Churches were constitute of persons truely good therefore all Churches ought to be constitute only of such persons it is objected there were many other persons then such in these Churches and now he answereth Churches he must apply it to these Churches else he is extraâ—oleas may be negligent and not so strict to their rule is not this a running in a round These Churches were constitute of such members Ergo so ought all Churches generally to be if they were constitute of any other it was because they were not strict to their rule i. e. in plain Language because they were not constitute as Churches ought to be 2. But let go this and the inductive Argument for it is clearly quite here and refuge had to the generall rule I say where is that rule of examining and proving the grace of God in such as offer themselves to joyn that they were not so strict to as they should And where have we an instance of the Church of Jerusalems greater strictnesse to that rule then these other Churches Thus to set down naked assertions is it not to despise hearers and Readers 3. To what purpose do ye speak of the Churches of Asia and other first Churches their pâ—actice after the Apostles time The objection speaks of these Churches even as they were when the Apostles were living and did write to them these Epistles out of which you labour to instruct your induction of them 3ly Or Churches saith he though very diligent and duely strict in this mater yet are not infallible and therefore hypocrits may deceive a Church for a time and so get in where they have no right to be the Apostle Jude doth confesse so much v. 4. not only persons may thus creep into the Church but also into office and still escape the first judgement made upon them by the Churches of which they are The Apostle doth intimate this to Timothy lay hands suddenly on no man and his charge on this may make a man tremble 1 Tim. 5. 21 22. We are as appears by this compared with other Scriptures to use all care as much as in us lyeth to prevent by the first judgement of the Church all that are not godly from coming to a state to which they are not approved by God but if men by subtilty creep in where they should not be they are to be cast out by the after judgement of the Church which is Excommunication when it doth evidently appear that they are hypocrites though not drunkards and such kind of bodily-sinners which is far lesse simply considered then hypocrisie which after-judgement is an Ordinance to cleanse the house of God and keep it pure And doth strongly confirme the point I am on that the mater of the Visible Church should be reall Saints Ans 1. All this is just nothing to the purpose in hand Mr. Lockier to prove his generall Doctrine that a Church Visible ought to be constitute in its matter of such as are truely Godly at least so far as men can judge had undertaken to shew by induction that these particular Churches were constitute of persons all such It was objected that they had in them some others Now here he tells us in answer that Churches not being infallible may be deceived and consequently so might thir be in taking in such as ought not to be within Once granting that it was so in these Churches hes he not quite again his alledgeance concerning them in his inductive Argument and taken him to the generall rule which was the thing he undertook to prove and but begs the thing in Question But to the mater in this branch of the Answer Then 2. When he saith hypocrites have no right to be in the Church or as afterward should not be there if the meaning were that men though they make a profession of Religion yet continuing hypocrites and gracelesse in their hearts do sin in adjoyning themselves to the Visible Church and that they have no right in foro interiori this we should not deny but if his meaning be that no hypocrits have a jus Ecclesiasticum and in foro exteriori to be in the Visible Church we deny it and he shall never be able to prove it 3. 'T is true that Jude saith that such men creept in unawars into the fellowship of the Church who afterward kythed to be such as I shall not deny they ought to have been casten out But Jude saith not that these when they made a Profession of Religion and did not vent such abominations had no jus Ecclesiasticum to be admitted by the Church into their fellowship 4. All that Mr. Lockier here bringeth in concerning admitting persons into Offices in the Church is idly and impertinently alledged to the point in hand We acknowledge that none ought to be put in such Offices but such as give evidences of all manner of godly conversation We have an expresse and full rule for this 1 Tim. 3. And hands ought not to be laid upon any man without a foregoing tryall and proofe of these things But where will ye shew us in all the Scripture from the one end to the other such a rule requiring such qualifications in persons and such a tryall of them before and in relation to their admission into the fellowship of the Visible Church And
to be under Pastorall care and the Ministry of the Word If he could shew us this either in precept or approved practice we should soon yeeld and be at an end of this controverâ—…e But this he cannot nor ever will be able to shew and therefore the reasoning from the care and acuracy to be used in trying persons who are already in the Church in relation to admitting them to places of office unto admission of persons into the society of the Visible Church is unreasonable 5. When he saith that men are to be cast out by Excommunication when it doth evidently appear that they are hypocrites though not drunkards c. I desire 1. That it may be observed that an hypocrite may be taken in a double sense First for such an one as grossely and knowingly counterfeits a Profession of Christianity and so indeed is nothing else but an histrionicall stage-professor Secondly more largly for any that hath a profession of Christianity wherein may be he is morally serious but hath not within a Principle of true supernaturall saving grace Such are all unregenerate persons in the Church such an one was that young Man in the Gospel whom our Lord is said to have loved and the Lawyer of whom he said thou art not far from the Kingdome of Heaven Now if we speak of hypocrites in the former sense if men appear to be such I shall confesse that if they have been within they are to be cast out by Excommunication yet in the order that Christ hath prescribed after due admonition and evidence of obstinacy and incorrigiblenesse in the evill and of this I shall say more then Mr. Lockier viz. that it is far greater not only then drunkennesse and other such bodily sins simplie in genere peccati in the nature of sin But if it evidently appear also in genere scandali in the nature of scandall which is the ground and consideration upon which censure proceedeth because it is a very mocking of God in the highest degree But if we speak of hypocrites in the latter sense We deny utterly that every man appearing to be such is to be Excommunicated and casten out of the Societie of the Visible Church If a man professe seriouslie Religion submitting himself to Ordinances though there were appearance yea though it were revealed by God that yet he were not Regenerate and indued with true supernaturall Grace I say such an one were not to be excommunicate Let Mr. Lockier or any for him shew a warrand of Scripture for Excommunicating a man for non-regeneration The Doctrine of all Orthodox Divines hither till concerning the object of Excommunication and that grounded upon the Word of God is that which is shortly expressed by the Learned and Reverend Professours of Leyden Synop. pur theol Objectum circa quod exercetur haec Disciplina Ecclesiastica sunt illi qui fratres nominantur causa verò est vita prava vel Doctrina perversa nec ideo statim ubi quis frater nominatus in hujusmodi scandala incidit a corpore Ecclesiae excludi debet quemadmodum quibusdam Anabaptistis in usu est Sed post privatas demum publicas Ecclesiae admonitiones contemptas rejectas sicuti Christi verba aperte significant Mat. 18. disp 48. thes 25 26. And though drunkennesse and such like bodily-sins be lesse then hypocrisie in this sense i. e. non-regeneration simply and in genere peccati in the nature of sin yet it is not lesse in genere scandali in the kind of scandall and offence unto the Church Nay this hath not the nature of scandall at all 6. Yet Mr. Lockier according to the genius of his Doctrine ought to say not only men when it doth evidently appear that they are hypocrits but even if it doth not evidently appear that they are truly gracious and we cannot discern in them the power of godlinesse they are to be Excommunicate For his Doctrine is that none are fit mater to be admitted or permitted to constitute a Visible Church but such as are truely Godly so far as men truely Godly can judge and discern I beleeve most of the Independent way will disclaime him in this 7. Excommunication is an Ordinance to keep the house of God pure and according to what it ought to be in point of duety in foro exteriori and in order to salvation this we grant only in this sense that it is an Ordinance tending towards this as a means for this is an end of Excommunication that the spirit may be saved in the day of the Lord Jesus but not in this sense that the Church is obliged thereby to effectuate it quoad eventum this belongeth to God alone Excommunication is an Ordinance to keep the Church pure and according to what it ought to be in point of qualification in foro exteriori in order to externall Visible church-Church-state even quoad eventum But now what this qualification in foro exteriori in order to Church-state is is the thing in Question So Mr. Lockier in his reasoning from Excommunication to his Doctrine either alledgeth nothing to the purpose taking his antecedent in the former sense or begs the Question taking it in the latter 8. In the conclusion as propounded here First note If only reall Saints be the proper mater of a Visible Church and saving grace the complexion of it then all Saints so far as men can judge are not fit mater for these are not necessarily reall Saints simply 2. When as he saith not one known to be otherwise he should have said answerably to the former words no not one not known so far as men can judge to be such 3. Can justifiably enter may be conceived either in point of duty incumbent to themselves who enter and so the meaning is this men joyning themselves to the Visible Church and making profession of Religion without true faith and repentance are not justifiable in this before God or it may be conceived to be spoken of the Churches active admission of men into externall Church-communion and the sense is this it is not justifiable that men not having saving grace should by the Church be admitted to enter into the fellowship of the Visible Church If in any thing certainly in propounding Doctrines stating controversies forming conclusions ambiguities should be shun'd We grant the former sense but the latter we deny and it is not yet proven This much of the inductiâ—… Now come we to the fourth way of probation by reasons SECTION VI. Examination of Mr. Lockyers proofs brought under the name of reason section 1 HIs reasons are four which because they ly loose out of form and are somewhat prolixely pro pounded I shall labour to take up the strength of them as far as I can see ingenuously in form that we may both with the more shortnesse and clearnesse to the greater satisfaction of the Reader consider and answer them section 2 The first reason so far as I can possibly see may
it was not legall I mean ceremonially nor typicall so neither was it ever abolished Let Mr. Lookier shew me a Text in the whole New Testament importing an abrogation of it Nay we trust through the Lords grace ere we come to an end to give evidence from the Word of God that there is a Church Visible under the New Testament of a larger extent and bounds I mean in point of Government then a Province or Nation even a Visible Church Universall Therefore I conclude that we maintaining a Nationall Church in no other sense then this which is still warranted and allowed in the New Testament it is nothing else but grosse Separatisme to gather Churches out of Churches upon this account because they are united into one Nationall Church in this sense As to that alledged by Mr. Lockier of gathering Churches out of that one Church of the Jews which he would confirm by Gal. 1. 22. I Ans The alledgeance is grossely impertinent for why We are now upon the practice of gathering and constituting Churches in a new Visible church-Church-state of persons withdrawn from Churches wherein is the sound Doctrine of the faith of Christ and pure Sacraments according to their institution such as the most judicious and Godly amongst the Independent Brethren themselves confesse to be true Churches upon this account because they are united into one Nationall Church in point of Government But now will Mr. Lockier say that the Christian Churches of the Jews were gathered out of the Jews upon this account because they were a Nationall Church in this sense He cannot upon any warrand in the world The ground of their gathering out from the rest of the Jews was because the rest would not beleeve Jesus to be the Messiah nor imbrace him as their Saviour But would still adhere to their ceremoniall Worship Sacrifices and Priesthood and would be saved by their own righteousnesse blaspheming Christ and his Doctrine section 4 The second objection he propoundetâ— to himself is this Those men are full of Heresies and dangerous opinions that follow this way many monsters came out of your Independent Churches therefore surely 't is not of God c. I must say again Mr. Lockier doth prudently to make choise of such arguments against himself to answer as are little to the purpose in hand I think no understanding adversary would have moved this as an objection against his Doctrine handled in this Lecture concerning the matter of the Visible Church But I think indeed being well managed it may be made use of to good purpose against their Independent Churches in point of their Government thus The Government that is apt to open a door to Errors seemeth cannot be of God But such is the Independent way of Church Government Which makes every particular Congregation Independent and supreme in Government so that if any of them fall into Error there is no Ecclesiastick Power on earth that authoritatively can interpose to redresse wherein they go wrong And certaine it is by this occasion many Errours have sprung up amongst them that follow this way And for this very cause it is that so many maintainers of grosse Errours as Anabaptists Antinomians c. lay hold on this way of Government as most suitable to their designes and serviceable for their safetie and indemnitie And here I shall desire Mr. Lockier to remember how that Reverend Mr. Brightman parallelling the Churches of Geneva France Low-countries and Scotland put the speciall point of their commendation on the nature and way of their Government viz. Presbyteriall whereby they have more then any Reformed Churches preserved themselves in Unity and Truth free of Schismes and Heresies But we will have place afterward to speak of this point of Government It seemeth to me very likely that M â— Lockier hath drawn in this objection in this place namely upon a design against a Person as we shall see apparent ground even now in his answer section 5 Answ 1. All is not true that is said of Congregationall Churches and their friends it hath been an old wyle of the Devil Nay I know all is not true which is Printed of Persons honouring and loving Churches of such a constitution witnesse Master Edwards Gangren nay Master Rutherfurds Spirituall Antichrist pag. 250 251. The Lord Generall Cromwell is charged with publick scandall and unsoundnesse in the Faith because of a letter to the Parliament then having set down a part of that letter out of Mr. Rutherfurd what Heresie sayeth he is in this letter I know not and then applyes to Master Rutherfurd his constructing of that letter Psal 56. 5. and that of Solomon Pro. surely the wringing of the nose bringeth forth blood Then cites another speach of Master Rutherfurds Spirit Antich pag. 251. viz. to my knowledge there 's not this day in England any that is a meer Independent which maintaineth nothing but Independencie with most of those of New England and doeth not hold other unsound and corrupt Tenets c. and sayeth this maketh him tremble when he remembreth from whom it cometh Surely there be many Independents in England to whom he is a stranger And how then should he dare to speak of them all as he doeth Especially this makes him tremble comparing with what Master Rutherfurd hath in his Epistle if I lift up my hand or a bloody pen c. Answ 1. 'T is a poor and sory Vindication all is not true that is said yea or Printed of Congregational Churches and of their friends That is not the thing you are charged with in the Objection even as formed by your self that all is true c. if a great part or most part of these things â—e true the charge abideth good And true it is that more Monsters of dangerous opinions in matters of Religion have come from Independent Churches and the friends thereof and have had their recourse to that way of Government within those few years by past then I believe has arisen in all the Reformed Churches in Christendome since the beginning of Reformation As for your bringing M â— Rutherfurd upon the stage upon the account of that Letter you will do well Mr. Lockier to enter into your own heart and consider from what designe and intention this hath proceeded 'T is very apparent it has come from little purpose or intention to clear that Letter in the things charged upon it Seeing you have not so much as hinted at the clearing of one animadversion on it But thought it enough to say you know not what is amisse in it and to bid the world judge of it Give me leave to say it of Mr. Lockier If Generall Cromwels Souldiers defended him not better with the Sword then you do here with your pen it were not very safe for him to go to the fields Well I will not determine upon your intentions But if the intention of the work of this businesse looketh not towards stirring up of persecution against the Godly
appears to be some grounds in the Text to think the contrary viz. these 1. That Peter with his severe objurgation and denunciation joynes a serious exhortation to Repentance and Prayer with an insinuation of some hope of mercie v. 2â— 2. That the Historian has registrate that Simon did not shew himself obstinate but accepting of the words of Peter and touched with the terrour of the threatned Judgement sought the help of the Apostles Prayers to escape it 3. But supposing that Peter did at this time Excommunicate him yet that it was done upon this account simply that he was not in Christ that he had no share in reall grace has no footing in the Text we will find a further mater â—…d to his charge an atrocious crime of seeking to buy the gift of the Holy Ghost with money Nay that for non regeneration simply a man should be Excommunicat is a wild assertion unheard of in the Word of God which enjoyneth this censure only in the case of obstinacy and contumacious contempt of the Discipline of the Church or at farthest in case of an atrocious scandall which case yet is doubtfull as may appear in the debates of Learned Men about the Excommunication of the incestuous Corinthian 4. The place 2 Tim. 3. 5. is most contrary to the scope and purpose of the context alledged as a rule holding forth that all professours not having true grace of Regeneration or not giving evidences thereof so far as men can discern and judge are for that to be casten out of the communion of the Visible Church It is clear as nooâ—-day that the Apostle by the men of whom he saith they have a form of godlinesse means not every professour unregenerate or not giving evidences convincing so far as men can judge of Regeneration but persons openly and grossely in their conversation scandalous flagitious blasphemous c. As is evident both by the words going before and following section 14 Thâ—â—ast Object he laboureth to answer the Apostle 2 Tim. 2. 20. But in a great house there are not only vessels of Gold and of Silver but also of Wood and of Earth and some to honour and some to dishonour by house he meaneth Visible Church therefore the Visible Church may consist of good â—…d bad Mr. Lockier propounds Arguments against his Tenent as himself pleaseth in the most â—oft way for his own advantage We hope in the next Section to give an Argumeâ—… from this and other like descriptions of the Visible Church formed somewhat more pungent now we shall only consider what he answâ—…eth unto it as laid down by himself His Answers are two section 15 First That there may be bad men in a Church hath not been denyed because Hypocrites may delude the judgement of the best men but he the Apostle saith not that these vessels of earth are there allowedly but they are there to dishonour That is being creept in where they should not be they are to be cast out of the Church as dishonourable as indeed was Hymeneus and Philetus of whom and of one Alexander see what the Apostle sayeth 1 Tim. 1. 20. which shews that when men put away that which they seem to have faith coupled with a good conscience they are to be put away to their master as vessels of dishonour appointed for wrath Answ 1. Passing now that expression that bad men are not in the Church allowedlie having pondered before in what sense it may be granted and in what not passing this what a wilde and forced Interpretation is that vessels to dishonour i. e. that are to be cast out of the Church by Ecclesiastick censure Excommunication Who ever dreamed of the like before Clear it is that the Apostle in the back or outside of the comparison by being to honour means appointed and imployed to more honest and honourable uses in an house And by to dishonour meaneth not casting out of the house to Interprete him so were ridiculous but to be appointed and imployed to more base and fordid uses And in the kirnell or application of the similiâ—ude under the name of vessels to honour is meaned the elect of God sanctified and prepared to every good work and ordained â—o glory as is clear by the verse going before and the verse following And so by vessels to dishonour are meant cast-awayes whom being in the Visible Church God makes use of for such ends as he pleaseth and in end will separate them to that wrath and confusion they are fitted for whether ever here-away they break out into such scandals as shall make them to be casten out of the Visible Church or they continue in the heap or in the house to their ending day That this is the genuine meaning of the words I think no intelligent man will deny 2. It is a false supposition which Mr. Lockier insinuateth that bad men in the Church i. e. men void of true grace and unregenerat as and becausâ— such are to be cast out of the commuâ—…on of the Visible Church the Scripture allowâ—…h no casting out of men but because they are scâ—…dalous and contumâ—…ous or at least atrociously scandalous which latter yet as we said before is questionable and it alloweth men that are such to be casten out though they be haply in state truely regenerat and justified And therefore 3. It is a most inconsiderat word of the Authors where expressing the nature of Excommunication he â—ayeth they are to be put away to their master as vessels of dishonour and appointed unto wrath i. e. in plain words as reprobates ordained to eternall damnation This is very different from Pauls theologie 1 Cor. 5. 5. to deliver unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Far be it from me and from the Churches of Christ to use Excommunication upon such a consideration of a person and for such an end as Mr. Lockier determines here which in effect makes the Church in the sentence of Excommunication to determine concerning mens reprobation a secret which God hath keped up to himself and is altogether hid unto and undiscernable by men except in the case of sinning against the Holy Ghost which yet is hard for any to determine upon 4. The Excommunication and casting out of Hymeneus Philetus and Alexander is impertinently alledged to the purpose viz. that all men that are not true Saints or have not true grace so must Mr. Lockier's bad men be understood are upon this account to be cast out of the Church these were not such men simply but taught abominable heresies denyall of the Resurrection perverse seducers of people from the faith blasphemers and for these they were cast out 2 Tim. 2. 18 2 Tim. 1. ult section 16 His next Answer is this Moreover by this great house he Paul First means the Church of the Ephesians for whose sake Paul wrot to Timothy and what they were according to the judgement of
denotating the body of beleevers only as contradistinguished from all Officers and Ministers and so is not speaking of Peter as comprehending or representing all Officers and Ministers but of Peter under the imaginary notion of a Pope or Head of the Church and as standing in contradistinction both to the body of beleevers and also to all Inferiour Officers and Ministers even conveened in a Councell and so of the Church as comprehending all Inferiour Officers and a generall Councell of them And here because some are ready for the Independent Tenent concerning the first subject of Ecclesiastick jurisdiction to alledge the judgment of the Parisian Theologs at and after the time of Councells of Basil and Constance affirming the Church to be that first subject it is to be observed carefully besides that these Theologs means not a particular Church but the Universall Church That the Question which they had in hand with their adversaries the Papaline flatterers was not between beleevers as such and all Officers and Ministers as such but between the Universall Church as comprehending Inferiour Officers and that as conveened in a generall Councell on the one part and the Pope of Rome on the other Whether the precedency of Ecclesiastick power and jurisdiction was seated in the Pope or in the Universall Church so considered as we have expressed This was the state of the controversie and that for which the Parisian Doctors stood was the latter of these This is clear to all that have read any of these Doctors Writings upon that mater So that to alledge their Assertion concerning the first and supream subject of Ecclesiastick jurisdiction for the Independent Tenent in this Question which is between a particular Church of beleevers on the one part as contradistinguished from all Officers and Ministers and Officers of the Church upon the other is very impertinent section 8 His second Argument SECT 3. is thus Elders are set over the Church by the voluntary choise of the Church whereof they are such Officers who choose them to be their Ministers in the Lord and may depose them again if they prove unworthy of such a station Therefore have they no absolute power over that Church to which they are servants but in the nature of guides to direct them in the wayes of the Lord and so long as they go right to be honoured and followed but if otherwise to be admonished and if impenitent to be rejected i. e. Excommunicated as they whose sins follow after to judgment Now such judgment could not be exercised upon Elders if such an exempted power be taken to themselves without the Church but might do what they please with the Church in which they are Servants and the Church not able at least not sufficiently able to do any thing to them which is to make them Lords over Gods Heritage 1 Pet. 5. 3. Answ Here is much impertinency in the conclusion inferred and in the antecedent bare Assertions begged but not proven and never will be 1. The conclusion propounded in the Assertion was that the Elders in a particular Church are not to exert power in most weighty maters as admission of Members ordination of Officers Excommunication without the consent and approbation of the Church i. e. without the judiciall concurrence consent and joynt authoritative vote of the members Now that which is inferred as the conclusion here that they have not an absolute power over the Church an exempted power to do what they please with the Church I appeal to all rationall men to give their judgement if this and that be all one Why May it not be that the Elders or Officers set over a particular Church may exert power in putting forth such acts of Government without the joynt authoritative consent and vote of the members of that Church and yet notwithstanding not have absolute power over that Church an exempted power to do with the Church what they please Yes verily for notwithstanding that they may in their exerting of power of these acts of Government 1. Only act Ministerially and adstricted to a certain definite rule over which they have no power And 2. if they in their exerting their power deviat from that rule and act contrary to the direction thereof the members may have liberty upon discerning by the privat judgement of discretion to refuse obedientiall consent to them 3. And there may be an authoritative power over and above them to which they may be countable who may authoritatively correct and redresse their deviation and to which the people may have recourse for that â—ffect And if so then their exerting of power in the maters of Government tho without the joint judiciall and authoritative consent and vote of the members therein is not an absolute power an exempted power to do with the Church what they please And so indeed it is in our Doctrine The power it allowes to Elders and Officers to exert acts of Goverâ—…ent without joint judiciall authoritative consent of the members is a Ministeriall power adstricted to a certain and soveraign rule of Christs Laws set down in his Word It allowes to people a liberty yea asserts it to be their duety to prove in the judgement of privat discretion if the Officers in their actings of Government deviat from or crosse the rule or not And in case they do not to give their obedientiall consent therunto And that there is authoritative power above the Elders of a particular Congregation c. So that the Author deals not ingenuously enough in insinuating such an aspersion upon our Doctrine that by it is given to the Elders of a Church an absolute power over the Church an exempted power to do with the Church what they please But now judge if the Independent way in that strain of it followed by our Author be not guilty of giving a power very like this to members over Officers When as it allows to the members or the greater part of the members of a particular Congregation which may be 3. or 4. to censure depose Excommunicat all their Officers which must be 3. at least by a supream Independent Authority without any Superiour Authority on earth left to have recourse to for redresse were their proceeding and sentence never so unjust this I am sure is very absolute exempted and lordlylike indeed Well then correct the conclusion as it is inferred here and reduce it to the more modest and ingenuous terms of the Assertion section 9 The antecedent or proof which the Author brings in this Argument for his Assertion and is very confusedly set down in effect is made up of these Assertions 1. A Church by their voluntary choise not only choise their Elders But 2. makes i. e. ordains them in their Office 3. May depose them again the Elders are the Churches servants by way to wit of relation to her as a Mistresse 4. The Elders are only guides to lead the Church to wit as a Chair-man or Moderator in a Judicatory
caused them to make by suffrages to themselves Elders Now let any man judge if the Author has brought us expresse Scripture for private Believers formall and authoritative concurrence in the act of ordination of Elders And whereas he addes in the close of his Section By these two first examples are other Scriptures which speak of ordination as if they did attribute it to the Elders onely to be Interpret if other answers proper to such places cannot be found out I Answ If he find not out more proper answers for these places then to expone them by these two examples it may easily be perceived by what has been said that he is at a weak passe in maintaining his point undertaken And I pray tell us why such places of Scripture as plainly attributes the act of ordination to Presbyteries onely should be expounded to take in the people with Elders by these two examples wherein yet their is no demonstrative ground brought to evidence that the people had formall hand in ordination of the Officers mentioned in them And not rather these two examples or practiseâ— seeing it is not expresly said in them that the people concurred in the ordination be expounded by such places wherein the acts of ordination is expresly attributed 〈◊〉 Eldership alone I vâ—rily â—hink that to any understanding man the latter of these two will seem most rationall As for Arguments proving that â—ot the people but only the Officers of the Chuâ—…h â—…ve the power of ordination See these Authors often mentioned section 17 To close up this inducâ—ion of particulars Finally saith he SECT â—… I might instance in lower matters which would strengthen thâ— Argument for if in lesse things the Eldership may not act alone surely not in greater Answ 1. If Elders may not in lesser maters act without joint concurrence of the people what needeth that restriction in the Assertion first propounded not in most weighty things 2. It is a very weak Consequence In lesse maters they may not act alone Ergo not in greater Some persons may have the managing of great maters laid upon them by speciall commission from such as have supream authority to commissionate in these maters and yet have no speciall commission laid upon them to manage lesse maters Mens capacity to act alone or not alone but with others in such maters ariseth not from 〈◊〉 â—uantity or weight of the maters but from Commission and waâ—…â—nd granted by him that hath supreme power and authority over those things But let 's briefly see these particular instances of lesse things alledged by him here section 18 As in Letters recommendatory saith he they were not directed to the Eldership of such a Church but to the whole Church of which they were to be received So Paul recommended Phebe to the Church of Corinth 't was to the Church of Rome Rom. 16. 1 2. So John wrote to the Church concerning certain brethren that were to be received by them onâ— Diotrephes the Elder which stood upon his sole authority in this and such like things and used the Keyes at his own pleasure to keep out and cast out as he would is noted with this mark not to be of God but of Satan for this very thing and one that had not seen God Answ What poor stuffe is here to the purposâ— in hand 1. Directing of Letters commendatory to persons Eldership or Church is not their actings but the actings of some others that 〈◊〉 the Letters and I may say their passion But if it 〈…〉 recommendator◠〈◊〉 not be at all directedâ—â—to◠〈◊〉 â—…ceived by the Eldersh◠〈◊〉 but the whole Church 〈◊〉 â—…fesse this is a strange Assertioâ—â—nd he that will beleeve 〈…〉 ofâ— is too too credulous 3. The matâ—er that Paul recommend Pâ—ebâ— for to the â—oman Christians was a duty of common Christian love to intertain her kindly as a Christian to assist her as they could in her affairs at Rome a duty jure naturali incumbent to all Christians both conjunctly and severally And so the recommendation foâ— that on her behalf might well be directed to all Elders and people But interest of concurring in actings of Church Government being not juris naturalis but juris positivi persons must be sure of speciall warrant and vocation for concurring in them So that 't is but a very sick consequence if Letters of recommendation for such purpose as these for Phebe may be or if ye will ought to be directed to the whole Church then ought the whole Church also to concur in actings of Church Government and juâ—isdiction He must have a good head that will make it out 4. As to the instance of Diotrephes Mr. Lockier is I conceive in a mistake when he supposes that â—…ving of these Brethren for which Iohn did write to the Church was to receive them into the state of Church membership they needed not that they were Church members yea it seems Ministers before and an act of the Keyes It was a receiving of them into duties of Christian kindlinesse and charity v. 5 6 7. but what is all this of Diotrephes to the purpose Because Diotrephes one Elder usurped sole authority to himself alone in the Church made peremptor acts inhibiting the members to receive unto duties of Christian charity stranger-Christians did tyrannically at his own pleasure Excommunicat-persons and that for disobeying his unjust acts if he for this was marked not to be of God but of Satan not to have seen God must the same mark be put upon the Colledge of Elders in the Church if they all jointly and equally act authoritatively in matters of Ecclesiastick Government and jurisdiction without the authoritative concurrence of the whole CongregatioÌ„ yet not according to their own pleasure but according to the Rules of Gods Word nor yet pressing upon the people blind and absolute obedience but reserving to them the liberty of their judgement of discretion must they for this be Classed with Dâ—otrephâ—s 'T is evident Mr. Lockâ—… â—…liquely reaches this blow at Presbyterians but they need no◠〈◊〉 it I will spare what I might say to this Only this much 〈◊〉 â—e give better proof then yet we have seen for popular concurrence in Acts of Ecclesiastick Government I can judge no otherwise of suâ—… bitter hints as these then as is said of Diotrephes words vers 10. of that Epistle SECTION IV. Mr. Lockiers Argument from common Testimony SECT 12. considered and Answered section 1 MR. Lockier having alledged first reasons next some expresse Passages of Scripture wherein how he has acquit himself we leave to be judged by the impartiall discerning Reader in the last place Take saith he common consent for this truth i. e. his Assertion no truth that the whole Congregation are to have joint authoritative suffrages in all maters of greatest weight i. e. all acts of Ecclesiastick Government By common consent he must mean the testimony of Ecclesiastick Writers and now I pray what testimonies of Ecclesiastick Authors
brings he Just two one of yesterday I may say jugling in the businesse and another nothing to the purpose see we them both section 2 First In the first times this was so well known and so frequent in practice that Bishop Whitegift himself one that wanted not wit nor learning nor any other help and setting all his strength to maintain a These contrary to what we are upon yet is constrained to confesse that in the Apostles times the state of the Church was democratiall or popular the people or multitude having hand almost in every thing Defence pag. 182. which word almost doth sute with the thing I am upon For indeed as I have said in all weighty matters the whole body had their joint voice as hath been before proved Answ 1. That Whitegâ—ft set all his strength to maintain 〈◊〉 These contrary to what 〈…〉 presâ—…ation of the maâ— mind The 〈…〉 was that the 〈…〉 Government and juâ—… 〈…〉 hands onely of th◠〈…〉 â—…lats excluding no◠〈…〉 all other Presby◠〈…〉 Church 2. By theâ—… 〈…〉 wherein he saith that 〈…〉 â—nown and frequenâ—… 〈…〉 he means 〈…〉 of the Church 〈…〉 themselves 〈◊〉 or therewith taking in the next 〈…〉 the â—hurch If 〈◊〉 mean the latter I conceive he would â—one much better to 〈◊〉 cited some Writers of these times themseves saying so much then taken the matter upon report from Whitegift But let him if he can produce any Ancient Writers Ecclesiastick of these times either speaking for his Tenet in dogmate or relating any practice thereof in the Church of these times This he will never be able to do If he mean the former 't is true Whitegift sayes so that in the Apostles times the state of the Church for outward Government was popular But 1. Whitegift withall for upholdâ—…â—he power and Government of Prelats in the Church of England excluding all other Church Officers maintains most falsly and perniciously there was no particular form of Government appointed by precept in the New Testament But that the determination of this is 〈◊〉 the power of the Civil Magistrate the chief and principall Governour of the Church in his judgement And therefore granted for his own design that the people had sometimes an hand in matters of Government accidentally because of the want of Civil Magistrates to establish Rulers 2. Who had hand in acts of Government of the Church in the Apostles times can be known best by Scripture it self and no otherwayes câ—…ainly If Mr. Lockier has brought forth any Scripture holding forth either by precept or practice that the body of the people ought or did concur formally and authoritatively in acts of Government tho he has assayed to do and sayes here he has proveâ— it I leave to the Readers to judge Whitegift would never alledge precept of Scripture for this and for practice I find none alledged by him but in the mater of Election of Officers which is no act of government or authority and yet he alledgeth that neither in that did they alwayes concur which I conceive to be an untruth To close this let Mr. Lockiers ingenuity bâ— observed here in speaking for a popular and 〈…〉 of the Church by his applauding of â—his 〈…〉 Whitegifts Independents commonly refuse altogether that the Government they maintain 〈…〉 and professe a disclaâ—… of Moâ—…llius for this But 〈…〉 it is no other And 〈…〉 Author â—ere is ingenuous in tâ—king with and applauding that name For why should not a true thing have iâ—… own name section 3 His second testimony iâ— the Canon of the Councell of â—aodieâ—… â—0 years after Christ yea and 4. if not 8. years more ordaining that the people after that should have no hand in the choise of their Officers unlesse it formerly had What meaneth this Canon â—aith he unlesse formerly it was so that the people had hand in it Answ Let it be so that this Canon doth import that formerly the people had hand in Election of their Officers as we grant they 〈◊〉 ought to have and have with us Election is no act of Ecclesiastick Authority or â—…risdiction nor makes one a Church Officer as was said before But what is this to the purpose His undertaking was to bring common testimony to prove that in the first times of the Church the body of the people the whole Congregation had joint authoritaâ—…ve suffâ—age with the Officerâ— in all maters of greatest weight i. e. in all acts of Ecclesâ—…stick Govâ—…ment is it not a very sufficient making out of this to 〈◊〉 one Canon of one Councell indirectly importing that they â—…d hand in one act and that no formall act of Government and Authority And is this all the common testimony we must be content with Now when as all acts of Ecclesiastick power authority and government in Scripture designed by the Keyes are comprehended in these 1. Publick Preaching of the Gospel 2. Administration of the Seals or Sacraments of Baptism and the Supper 3. Ordination and authoritative sending of Officers 4. Dispensation of Discipline Excommunication and Absolution I would have the Author producing to us common testimony for the peoples concurring joyntly and authoritatively in these or any of them in the first times of the Church section 4 What followeth in this SECT of the Authors is but a flist of big empty words added unto weak reasoning to startle silly Readers to which shortly 1. Whom he meaâ—s by his superintendents once and again reckonâ—… 〈◊〉 with 〈…〉 and Bishops I know not well he may be pleased 〈…〉 That Bishops and 〈…〉 did piece by 〈…〉 of God many 〈◊〉 â—pirituall liberties and 〈◊〉 of Christe is certain But any 〈◊〉 testimony as he 〈…〉 by him very little of this appeareth as appeate very evidently 3. In representing the servants of God that are 〈…〉 new devised modell of popular Government of the Church under the name of the children of these Metropolitans and Bishops is both an unjust and ridiculous slander I beleeve these Hierarchicall Lords never did nor ever will look upon Presbyterians as any of their kinde 4. To order the Church of CHRIST as that therein his Officers and Ministers rule his People under him by his ordinances according to the rule of his Word that the people over whom they are set obey them in the LORD is not the taking from people any thing for which these that teach and hold by that wâ—y need to repent nor know we any words of GOD spoken against them for that way And for â—ans words without Gods Word they stand not Nor have they cause to take any works or blowes or bloods of their body you have taken too much upon you to pronounâ—… upon their soul blood think Sir upon Rom. 14. and let your heart 〈◊〉 you for this as inflicted by God on that account tho they 〈◊〉 they have sinned against him and desires therefore to bear his indignation If men has given them blowes and shed their blood upon that account let them look to
of Government but particular Congregations where they can conveniently associate together they are oblidged by the rule and warrand of Gods Word to associate under common Presbyteries Classicall and Synodicall and in this case that a particular Congregation ought not nor may by warrand of Gods Word exercise these acts of Government of publike and common concernment as Ordination and Deposition of Ministers Excommunication of persons by it self alone But these acts ought to be done by the common Presbytery Classicall or Synodicall And that a particular Congregation ought not nor may not by warrand of Gods Word perform any act in maters particularly concerning themselves so without the common Presbytery of the association but that there should be liberty of appeal to the common Presbytery And that the common Presbytery may juridically and authoritatively cognosce and judge upon their proceedings and actings In a word it may do things of Government particularly belonging to it self in and by it self but with subordination to the larger and common Presbyteries these things have been abundantly proven by sundry learned men as Mr Gillâ—sp in his Assert of the Government c. Mr. Rutherfurd Gull Apollon in his consideration of sundry controversies Jus Divin The Ass of Divines come we to see what Mr. Lockier bringeth for the contrair section 3 First It is granted by our Brethren sayeth he that such a Church hath this sufficiency in the exercise of some Ordinances as Preaching Administration of Sacraments without seeking the consent or help of the Classes Nor were the Church to neglect these Whence he concludeth that it may also exercise the other Ordination and Excommunication And gives for a proof of the consequence upon that grant If they may do the greater surely they may do the lesser and there is no dispensation of so choise an excellency as Preaching as Paul witnesseth making it the chief part of his errand I was sent to Preach the Gospel not to Baptize Answ 1. 'T is true we grant that such a Church i. e. a particular Congregation having all its Officers hath sufficiency in it to exercise these Ordinances of Preaching and Administration of Sacraments i. e. the Pastors of a particular Congregation may Preach the Word and Administer the Sacraments without speciall consent or help and concurrence of the Classicall Presbytery to every act nor were he to neglect or cease from these if the Classis should forbid I mean without just cause Yet it may be and it is so indeed by the warrand of Gods Word that the particular Congregation cannot have in the ordinary way of the Church in a setled and constitute state the Pastor to exercise these Ordinances but by the consent and potestative mission and Ordination of the Classis or some associate Presbyterie and tho the Pastor of the particular Congregation his exercising these Ordinances be not dependent upon the actuall concurrence in the severall individuall acts Yet therein he is subordinate to their Ministeriall Authority to try and judge his Preaching according to the Word of God and if they find just cause may forbid him to preach and they forbidding he must obey But 2. It s a grosse non-sequitur a particular Church or the Pastors in a particular Church have sufficiency or power to preach the Gospel and administer Sacraments without the help or concurrence of the Classicall Presbyterie Ergo they may also exercise these other Ordinances Ordination and Excommunication without their concurrence And the proof of it is invalide because that is greater and if they may do the greater alone by themselves they may also do the lesser For by that same reason it should follow A Pastor hath sufficiency and power by himself alone to preach the Gospel to Baptize without the help and concurrence of his fellow-Elders in the Congregation Ergo he may also by himself alone Ordain and Excommunicate without their help and concurrence Why That is the greater and if he may do the greater alone he may also do the lesser The Author himself will not I conceive admit the Consequence here The truth is the interest of persons to exercise this or that or the other Ordinance is not to be attended or determined according to the greater or lesser excellency of the work But according to Christs commission institution and grant of power to them The exercise of Ecclesiasticall power in some things which is commonly called power of order as Preaching of the Word Administration of Sacraments is given to Christs Ministers severally and a part considered as single Pastors So a Pastor may preach the Word and administer Sacraments alone without concurrence or speciall consent either of the whole Church or other Rulers to every act But in other things these of the power called the power of jurisdiction the exercise and power thereof is not given to one but to an unity To the community of Governours of the Church united together not any single Rulers severally Therefore tho a Pastor may preach and baptize alone yet he may not Censure nor Excommunicate alone And if he should do this the act were invalide both in foro Dei and in foro Ecclesiastico Now the power of Ordination and Excommunication being given to a community the Question is whether this community be a particular Congregation having an intire particular Eldership or the Eldership of a particular Congregation by it self and independent from a larger Presbyterie this Mr. Lockier saith but his Argument grounded upon our grant to prove it is impertinent as we have seen section 4 But further he would prove that a particular Congregation hath power to exercise all Ordinances as well as any thus Sect. 41. The Keyes are not divided The Keyes are all given to Peter as personating the Church of beleevers in the Gospel that Kingdom of which Christ said he would build And I will give unto thee the Keyes of the Kingdom of Heaven and whatsoever thou shalt bind on earth Mat. 16. 19. Surely this particular here used is not in vain but to set forth that every Gospel-Church every particular Congregation of beleevers united as a visible organicall body for Gods Worship have ability a power given to it as to such an end he means to exercise all the Keyes alone and by themselves which he expresseth thus they have not a lame commission part of the Keyes at their girdle and strangers and forrainers carrying another part Answ 1. As to that of dividing the Keyes we have said sufficient before 2. As to that alledged the Keyes were all given to Peter as personating the Church of Believers c. we have spoken also before in the Examination of his first proof of the first Assertion Now we adde but these things here 1. I would ask Mr. Lockier what he means by the Church of Believers in the Gospel Whether the universall Church Visible of Believers Then he must acknowledge a Church Universall Visible individually one For certainly the article the denotateth
a certain singular one thing But this I doubt Mr. Lockier will grant A Visible Church Catholick existing really one And however it is not his purpose here to alledge that Peter received the Keyes as personating the Universall Church Visible For the thing he would be at and must prove is that all the Keyes and exercise thereof are given to every one particular Church or Congregation singly and within it self If he say he means a particular Visible Church I ask which is it of Rome or Corinth or Ephesus If any one of these definitely what then becommeth of all the rest Nay but will he say not any one particular Visible Church definitely but indefinitely any and every one But 1. His words are that Peter in this mater personated the Church Visible which in propriety of speech seemeth to me to note a determinate and definite individuall but passing this 2. It cannot be a particular Visible Church whether definitely or some certain one or indefinitely for any one Because as Mr. Lockier himself sayeth the Church that Peter personated is that which Christ saith ver 18. that he would build upon the rock that the gates of hell should not prevail against it But this is not any particular Visible Church but either the Church Invisible of the elect and redeemed ones or the Church Visible Catholick Because any particular Visible Church may be prevailed against 3. That Assertion Surely this particular here used to wit the Pronoun of the second person twise in the sentence thee and thou is not in vain but to set forth that every Gospel Church c. is I may say an Assertion of such boldnesse without proof as any man of understanding may wonder that a modest man should have uttered it before men that have not sold away their judgments to be slaves to any mans dictats What Must our Saviours speaking to Peter here in the singular number be in vain unlesse hereby he intended to set out every particular Congregation and surely it must be so and we must believe it surely to be so because Mr. Lockier saith it tho he do no more but say it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enough Is there not another possible Reason to be given of this that Christ in this giving of the Keyes directs his speech particularly to Peter but this that Mr. Lockier deviseth so that his speaking to Peter thus particularly must be in vain if this Reason be not taken to make it to purpose Know we not that long agoe Cyprian in his treatise de Vnitate Ecclesiae has given another reason of this which I conceive any judicious man will think much more purpose-like then Mr. Lockiers Quamvis saith that Ancient of this matter Apostolus omnibus post resurrectionem suam parem potestatem tribuat tamen ut unitatem manifestaret unitatis ejusdem originem ab uno incipientem sua authoritate disposuit hoc erant utique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis Sed exordium ab unitate proficiscitur ut Ecclesia una monstretur His meaning is that Christ at first spake singularly to Peter in giving the Keyes that he might set forth the unity of the Church spread throughout the whole World We know also that our learned Countrey-man Camero in his praelect on the place gives yet another Reason of Christs thus speaking to Peter singularly which he very probably confirmeth by sundry circumstances in the Text and severall other considerations from other places which I need not insert here but refers the Reader to the Author himself Yea I see not reason why it should be thought that Christs speaking to Peter in the Singular Number should be thought to be in vain unlesse some mysticall signification had been intended thereby Christ having asked a Question of the Apostles in common and Peter one for all the rest having made the answer might not Christ i◠his reply upon the answer speak singularly to Peter without intending any mysticall signification thereby but his speaking in such a way behoved to be in vain I confesse I see not this 4. Mr. Lockier saith here in this Assertion that this particular is used i. e. Peter is particularly spoken to to set forth that every particular Congregation of believers united in a visible organical body for Gods worship c. which is as much as to say that Peter in receiving the Keyes personated every particular Congregation united as a visible organicall body But then 1. How consisteth this with that which he asserted upon the first Ass Sect. 2. That the Keyes were given at first to Peter not as an Apostle nor as as Elder but as a Believer and that in him the Keyes were given to a Church of believers as believing primarily and to the Elders in the second place as exerted out of that state and as servants of it Here they are given to Peter as personating a Congregation of beleevers united as an organicall body and so as personating both simple beleevers and Elders There they are given to Peter not as an Elder nor representing Elders but as a believer and personating beleevers as beleeving 2. If Peter in receiving the Keyes personated a Congregation of beleevers united as an organicall body for Gods Worship that is as now constituted of people and Officers Then who must exercise the Keyes in relation to a Congregation wanting its own organs Ministers and Elders Go we on section 5 And for the Key of Excommunication saith he which is so much denyed to the particular Congregation the Church of Corinth is blamed by the Apostle that they did not this of themselves without him and his urging of them much more without a Collegiat Church sentence Answ True the Church of Corinth is blamed that they did not this of themselves But that the Church of Corinth was but an single Congregation and not a Presbyteriall Church composed of several particular Congregations under one Presbyteriall Government should been proven and not barely alledged or supposed See the contrary proven by Mr. Rutherfurd Due Right pag. 460. seq the Authors of Jus Divin pag. 26. seq upon these grounds 1. The multitude of beleevers 2. The plenty of Ministers 3. The diversity of tongues and languages 4. The plurality of Churches mentioned therein 5. A Presbyteriall meeting of Prophets section 6 He proceeds to reason by way of removing an Objection thus If it be said they be fit to Preach and Administer seals but not to Ordain or Excommunicat because the particular Churches cannot make up a sufficient Eldership This is the Objection he frames to himself as if it were ours on which 1. We say not they i. e. the particular Congregation wholly taken are fit to Preach or may Preach But we say that any one Pastour rightly called is fit to Preach and administer seals his alone 2. We say not simply that the Eldership of a particular Congregation may not in any
offended and to esteem and account as we do a sentence of non-Communion by them by Churches against us upon such scandals wherein they are not satisfied an heavy and sad punishment and to be looked upon as a means to humble us and an Ordinance of God to reduce us If those men pillars of the Independent way had accounted as Mr. Lockier does Presbyterian Churches to be idolatrous would they have professed to hold retain such Communion with them Nay do they not themselves alledge all these things as Arguments to evidence that they are far from the mind of those who accounts them false Churches All this say they is more then as if in nothing they were to be complyed with nor their Churches to be communicated with in any thing which should argue Church Communion more is said and done by those who account them false Churches section 3 His second obj Sect. 49. Answ Sect. 50. is but a fiction set up by himself that he may seem at least to gain a victory We use not to reason so many has been converted under Presbyteriall Government doth not this seal it to be of God We know many have been and doubts not but some are at this day converted under Papall Government which is very Antichristianisme But this Sr we tell you that Presbyteriall Government in the exercise thereof has been the blessed means under God of Converting souls reduceing them from their sinfull wayes to God and his Son Christ Jesus the terrour of evill doers the preserver of his Church the Hedge that has guarded the Vineyard of the Lord from Foxes the very Hammer of Errours Haeresies and Haereticks and therefore is so much at this day maligned and hated of all such that in these lamentable times has turned aside unto their loose and erroneous wayes 'T is true Presbyterians takes it for no good Argument to prove Episcopall Government to be of God that many were Converted under it and believes it was a Government of mans invention Yet Presbyterians never thought of Churches under Episcopall Government in which the truth of the Gospel was Preached and Sacraments administred according to Christs institution for their substance as you think of Presbyteriall that they were false Churches But something more of this in considering his next Objection and Answ thereunto which fully unbowels the Authors design against Presbyterian Churches section 4 The Objection he frameth to himself is this But many Godly being in the Presbyterian way is it not more proper to purge then to pull down all To make use of the root and not up with root and branch To which his Answer in summe is that it was just so objected by the Godly in England when the Presbyterians would have down with our Episcopall Church But it behoved to be up root and branch So must now the Presbyterian The Lords controversie has come about to it and means the same And thereupon he gives his plain and faithfull warning to his dear Brethren Does this man know of what spirit he is To speak so Edomitelike of all Presbyterian Churches Down with them raze them to the ground up with root and branch of them Hoc Ithacus velit magno mercentur Atridae I think the man has wished a peece of acceptable service to Antichrist and his father the Devil Lord grant him mercy of it 'T is none of our pleading for the Presbyterian way that many godly being in it therefore simply purging of Presbyterian Churches were more proper then rooting up and pulling down all If any man Sir has come to reason with you thus poorly for Presbyterian Churches we doubt not but ere that time he has dealt treacherously against the truth We tell you the Presbyterian way is Gods way instituted in his Word the contrary whereof you but beggingly suppose in framing your Objection but has not nor ever will prove Yet this we affirme that albeit there be in Churches corruptions not only in the conversations of many persons but also in some things in the Worship and Ordinances yet if they be not such corruptions as everts and destroyes the foundation and substance of Religion But there is therein the substance of the Gospel orthodoxly Preached the Sacraments for their substantialls agreeable to their institution the way to be kept is purge out the old leaven And there is neither in Old nor in New Testament warrand for separating from or pulling down and rooting up such Churches And as to that Mr. Lockier alledgeth that Presbyterians would have down Episcopall Churches Either he has not understood or misrepresented Presbyterians mind in that matter Indeed Presbyterians were zealous to have the corrupt office of Prelacy plucked up root and branch because a plant that God had never planted in his Church and could not hear of a purging or circumcising of it that some would been at by clipping from them officialls and such other appendicles and limiting them thus and thus But that the whole frame of Churches that were under Prelaticall government should be razed down to the ground pluckt up root and branch cast all in a heap of ruine that out of the ruines thereof their should been picked out here and there some stones to build up new Churches it never entered in the thoughts of some Presbyterians Nay but on the contrary even in the time that Prelats possessed their Government sound Presbyterians as with the one hand they did fight against Prelats the corrupt Officers So did they at that same time with the other hand against Separatists with whom Mr. Lockier here agrees maintaining the Churches of England to be true Churches from whose communion it was not lawfull to separat Witnesse amongst sundry others that grave and judicious peece written by sundry non-conforme Divines jointly in the times of Prelats and published by Mr. Rathband An. 1604. section 5 But Mr. Lockier in his SECT 53. goes about to prove that it is not purging that must be applyed to Presbyterian Churches but they must be pulled down and pluckt up root and branch or utterly separated from His discourse in summe commeth to this much When the forme of Churches or their matter is right tho many things may be done amisse then purging may be used but when matter and forme both are corrupt and naught as it is in Presbyterian Churches For forme knit by situation and by forrain forinsecall Elderships For matter three parts of four naught prophane Atheists of Elders and people So that the Church state is quite dead 'T is not a man but a carcase not a Church but a nest of unclean birds a den of theeves to depart is proper But to talk of purging such the dead is discourse full of weaknesse if not of unwillingnesse to see and censure our own shame â—…sw Verily Sr I am of the mind that any judious man that reads your discourse in this Section will account it such as is full of that which ye charge on others weaknesse
no other means of dealing against them but by the Word and other spirituall Ordinances if you do not give a toleration to them let all men of common sense judge the Passages of Scripture hinted at by the Author for putting a colour upon this opinion of his are miserably abused For the former the parable of the tares I refer the Reader to Mr. Rutherfurd For the latter Zachar. 4. 6. Not by might nor by power but by my Spirit saith the Lord of Hosts Certain it is from the whole context that the Lords meaning there is this Because the people lately returned from Baylon and now imployed in the work of building the Temple were much discouraged in the prosecution of the work by the thoughts of the greatnesse of the work of the greatnesse of the power and opposition of their enemies and of their own weaknesse he would have them to know that it was not by the power of the creature but by his own power that that work was to be carried through and that therefore they ought not to be discouraged seeing his power was sufficient to bear down and remove the greatest impediments and to make the weakest means effectuall to accomplish the work 5. It is true that the word and other Ordinances are mighty through God to cast down strong imaginations of vain men but is it therefore a good Argument and Consequence the Word of God and other Ordinances are mighty through God to cast down such strong imaginations as Haereticall Doctrines Ergo the Civil Magistrate has nothing to do to suppresse the teaching of them by his Sword and power If so then it will as well follow he has nothing to do to suppresse or punish the out-breakings of carnall lusts in adulteries thefts murders c. Why For I beleeve the Word and other Ordinances of God are mighty through God to cast down these as well as the other The Author addeth Order is but making to in Church and State and therefore things are but disorderly in this Nation Warres make Lawes mute Answ 'T is well that at last he acknowledges that it is so that errours are tolerat for that is the charge he is answering to and that this is disorderly which yet how it can consist well with what he hath now been saying in the preceeding words I see not but if the excuse for this be relevant I leave it to God and all judicious indifferent men knowing the progresse of matters these ten or twelve years and what ought to have been done and might have been done had men been willing to have it done for setling truth and removing things contrary to sound Doctrine as was undertaken by Covenant and Oath to the most high God to be done section 17 He shutteth up all thus SECT 58. Finally Christians take this answer to all that may be further objected To be enquiring is honourable but to be ever learning and never practising is dangerous It was an heavy curse that Jeremiah wished upon himself Jerem. 20. 17. It is an heavy curse indeed upon that poor soul concerning whom it may be said the womb of truth is alwayes great with him alwayes in pangs and throws with him but cannot bring forth Forsooth Sir you have soon done with it We must take this for answer to all that may be further objected against that you have been pleading for Stand not upon these Objections but fall to practice down with our Church Government and Churches to the ground this to my conception is the scope of these words else I confesse I understand them not sure this man has had a wonderfull conceit of what he has been saying in this debate that thinks we should all be so convinced hereby of the truth of that which he has been pleading for that tho we had twenty Objections moe against it then he has touched as indeed we have many yet we should step over all and do what he biddeth us I will crave leave to say it I think no man of understanding beside himself will have such a conceit of it As for us we tell him we are not now to be enquiring about the matter he has been Disputing against I mean whether it be truth or if the contrary maintained be him be truth We have declared before God Angels and the World that the Religion established in this Church by the mercy of God in Doctrine Worship and Government of the Church is the truth of God taught in his Word and we are sure it is so and as we are bound by the will of God and our vowes and Covenants to abide in the profession and practice of this truth So we trust that God will establish our hearts with his grace to abide therein As for such as are fallen away from it we lament their case that if they have been moved by any of these things presented by this Author that they should kythed so ready to be turned about with every wind of doctrine the God of grace awaken them to remember whence they have fallen to repent and do their first works Amen APPENDIX Wherein is Examined what is said in the forementioned letter of the new Independents of Aberdene for the Independent Congregationall and against the Presbyteriall way of Church-Government section 1 THese Authors usher in what they say on this purpose with this preface Touching Presbyterian Government indeed when thoughts of Questioning it were first born in upon us we did a long time suppresse them as tentations Because we had so solemnly though too implicitely engaged to the maintenance thereof Yet afterwards knowing that Truth cannot losse by a search we brought the maters to the ballance of the Sanctuarie And now after seeking of God as he was pleased to give us grace and using all helps which we could have we professe so far as we can see with reverence to precious and learned men of another judgement the Congregationall way comes nearer to the paterne of the Word then the Classicall forme And to us it appears c. section 2 Indeed when these thoughts were born in upon them they had just cause to look upon them as tentations and for ought that they have brought for justifying them here they may justly yet look upon them as tentations as we trust shall appear in the consideration thereof But here 1. It may be just mater of enquiry to others and haply may be of good purpose to themselves to reflect and consider when these thoughts began first to be born in upon them at least when they began to out any thing of them Did we hear any thing of such thoughts in them but since the late great revolution of State in this Kingdom after Worcester and how soone thereafter did we hear of them by some of the number although others thought fit to suppresse them some longer This may seem to be ground of searching of heart which is deceitfull above measure 2. It seemeth by the Authors own
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