〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised by the false Teachers branding them with the black mark of liers subverters of souls and troublers of the Church This was a degree of censure and a virtuall admonition tending to further censure But actually to have proceeded further to Excommunication at first was not seasonable prudent nor needfull 4. If people and private Brethren were in that Synod as we deny not but they might be their interest in the determinations and consultations of the Synode was not by way of authoritative and definitive vote But at most consultative and by way of private consent and approbation as we cleared before against Mr. Lockier 5. That recommendation of obedience to the acts of that Synode from the goodnesse and benefite thereof expressed in the close of the Synodicall letter doth not argue their constitutions not to have been made and enjoined by an authoritative power obleiging under hazard of censure The most authoritative acts of any juridicall Court being sent in a respective way may be so recommended in such a way Neither that that in the constitutions of that Synode there is not an expresse and formall threatning of those that disobey with censure doth import by any necessity of consequence that the power they exercised was not authoritative and such as might proceed to censure Juridicall courts do not alwayes adde to their constitutions expresse and formall comminations of punishment Here especially it was not necessarie it being a clear case in it self that those Hareticks and Schismaticks who could by no other means be reduced were not to be suffered but censured and cast forth section 10 Now is this which we have been considering the pith and strength of the grounds whereupon these Authors have not only adventured themselves to desert and separate from this Church But also have darred to advise the Brethren to whom they directed their Epistle to appear with them upon the head of the businesse that is to put to their hands as chief actours to throw down to the ground that beautifull order of Government in this Church by the Officers of Jesus Christ appointed to rule his Church on earth in Congregationall and Classicall Presbyteries Synodes Provinciall and Nationall ordered in a sweet and excellent subordination among themselves which was after the first Reformation upon much deliberation for many years settled in the Church as warranted and grounded upon the Word of God was afterward when opposed born down and oppressed sealed by many precious servants of Jesus Christ with bitter and grievous sufferings of Imprisonment Banishment and even sentences unto death which the only hand of God restrained from being put in execution and was again by the good hand of God upon his people in this land after long oppression under Prelacie raised up has been attested by forraine Divines and Churches as the true Government of Jesus Christ in his Visible Church has been alwayes the hammer to break wickednesse and prophanitie and the hedge to keep out Errours Haeresies and Schismes made this Church against all evil doers and enemies of truth terrible as an Armie with Banners which at this day is the eye sore of all the Sects and Hereticks of the times the butt of Satans malice to throw down and raze this to the ground which some of the same Reverend men to whom they wrote have through the grace of God to their praise in all the Churches Vindicated against all enemies thereof upon one hand and other and stand engaged by solemne vows and the dreadfull Oath of God to maintain and defend to their lives end to set up I wot not what and I think the Authors themselves wots not what and if they do not this to threaten them with the streaching out of GODS hand and to lay upon them the horrid imputation of being snares to GODS people O Lord how terrible are thy judgements in these times as upon outward things so upon the Spirits of men while men are thus caried about with every winde of Doctrine What need have these that professe the Truth to take heed that they have received it in love lest they be given up to believe lies section 11 The Authors adde only That there might be somewhat said from antiquity that the Government of the Church was partly Aristocraticall partly Democraticall in much of the first three hundred years and that the people had no small influence in maters of Discipline but that they forbear as desiring to leane on a surer foundation Answ What they have produced of this surer foundation i. e. the Holy Scâ—ipture to leane themselves upon in their departure from the Church of God in this land wee have seen and how little ground it affords to sustain them we have seen too I wish from my heart they had brought somewhat also though it had been but a little of that which they alledge may be said from antiquitie of these ages for their tenent of Church Government For in truth we professe our selves to be such as reverence very much under the Holy Scriptures which wee leane to only as the foundation of our faith in all maters of Religion the testimonie of the Orthodox Churches in these ages Mr. Lockier as we saw before undertook somewhat of this before magno hiatu under the name of common consent but what he produced to instruct it may blush before all men that has any wit and are not stark fools And I am perswaded what these Authors would have produced had they assayed it should have proven as little to their purpose section 12 There are two main points whereof the Independent Government consists 1. That the power of Ecclesiastick jurisdiction is in and formally to be exercised by the communitie of Professours if not wholly and by themselves yet jointly with the Elders and Officers they as well as the Elders concurring authoritatively in all acts of Government and jurisdiction 2. That there is not any larger Judicatories or Assemblies Ecclesiastick than of a single Congregation whether Classicall Presbyterie or Synod juridicall But that the Judicatorie of every single Congregation is the supreme Ecclesiastick juridicall court upon earth Independent upon and without subordination to any larger or Superiour Ecclesiastick Judicatorie They grant indeed some sort of Synods but denude them of all authoritative and juridicall power over particular Churches leaving them only power of advice and counsell or at most a dogmaticall power to determine cases and questions in Religion but without power authoritatively to enjoine their determinations upon particular Churches so as to obleige them to be censurable in case of disobedience or to inflict any censure at all upon offenders section 13 Now 1. suppose which yet cannot be granted that somewhat might be brought from antiquitie to shew that there was in the Government of the Church then a mixture of Aristocracie and Democracie and that the people had some influence in the exercise of Government Yet none dare be so impudent as
But hence it followeth not that there must be such a homogenealnesse in the Church Visible as Mr. Lockier meaneth that it be endued with true faith and have the Spirit dwelling in their hearts And as to the reason of the connexion of the proposition we answer such a homogenealnesse is not requisite for such a derivation as is from a head politicall to its politicall body this derivation being only morall by commands prohibitions and the like morall actings But Christ is not a Head in the latter sense as the head in the naturall body is to the Church Visible as such nor is the Visible Church a body to him in this sense but only vocatione activâ and in externall profession Neither is that derivation from Christ unto the Church whereby it groweth up in the Lord unto the Church as a Visible Church or considered according to its visible constitution But unto the Church Invisible internall Mysticall as such section 5 His 2d Reason is thus shortlie If the Visible Church be the Church of the Living God the pillar and stay of truth and consequently such as should bear up the truth into the World and be a stay to truth holding it out firmly and faithfully in the midst of all tryalls and such as in which God lives and dwells and walks Then none can be mater or members of the Visible Church but real Saints For why Doth God live and dwell in dead persons who only make a Profession of Religion Will such persons be a stay to truth and the things of God Will they be a stay to truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmamentum as the firmament to the stars who fall from Heaven themselves And so how can God have glory in the Church throughout all ages But the Visible Church is the Church of the Living God the pillar and ground of truth 1 Tim. 3. 5. in which God lives dwells walks Ergo c. Ans Mr. Lockier still in this as in all his other Arguments shews that in propounding his Doctrine he added that qualification truely gracious so far as men can judge but dicis causa and in shew to avoid for a while the odium of the greatest Anabaptists Tenent of the mater or members of the Visible Church For such as may be gracious and Godly so far as men can judge mens judgement being not infallible in this as himself confesseth may be destitute of the power of Godlines in their hearts and so such as will not hold out truth firmly in the midst of all trials may be but dead persons and so such as in whom God doth not live walk and dwell 2. As to that first property and character attributed to a Visible Church from 1 Tim. 3. 15. by Mr. Lockier First I would aske him if in good earnest he meaneth that to be a property of a Visible Church rightly constitute in its mater as it should be that it will bear up the truth and things of God firmly and faithfully to the world in the midst of all trials Sure this is the very thing that Papists alledge from this place for the unerrabilitie and indefectibilitie of the Visible Church against which all Protestant Divines disputes Yea it is much more for Papists attribute this only to the Catholick Church Visible acknowledging that all particular Visible Churches may erre and make defection and let the truth and things of God fall down excepting only the Roman Church because they make it to be the Catholick Church virtually but Mr. Lockier acknowledges no Church Visible but an Independent Congregation and will have this to be the property of any particular Visible Church and therefore propounds the subject of his conclusion here thus a Church Visible i. e. any Visible Church now let me put him further to it either there was never a Church Visible rightly constitute for mater from the beginning seeing all the first constitute Churches have made defection and let truth fall down which if he say besides that it is absurd in it self I ask why then did he a little before bring us paterns of right constitute Churches from these first mentioned in Scripture Or if they were right constitute how comes it that they made defection and did not bear up and hold out the truth and things of God but did let them fall If he answer that came to passe because they kept not a right constitution for their mater I repone that taks not away the force of the Question For that same if it was so was a not bearing up and holding out firmly and faithfully the things of God and so the Question returneth upon this 2. But to answer directly to the place though Interpreters have some variety amongst themselves about the meaning of it Yet never one of them acknowledges that Interpretation which Mr. Lockier gives but opposeth it and refuteth it in Papists Some indeed expone the attribute the pillar and ground of truth much as he doth but these by the Church to which it is attributed undâ—rstand not the Visible Church but the Invisible of Elect. So Whittaker de Eccles q. 3. c. 2. illa quidem Ecclesia quae est columna firmamentum veritatis nunquam potest deficere Sed quod assumit adversarius illam Ecclesiam esse Visibilem illud affirmo esse falsissimum Invisibilem enim esse affirmo demonstro c. and often otherwhere Others again understand the subject as he doth by the Church to be meant the Visible Church of Ephesus but these expone the attribute the pillar and ground of truth not of what the Church Visible will do alwayes de facto but what is its duty and dignity elogium hoc Ecclesiae dignitatem officium describit Non autem quod in ea perpetuâ luce fulgeat Gomar specul ver Eccles c. 2. So Wal. loc com de Eccles milit Resp 1. Hoc dicitur de Ecclesia Ephesinâ que tamen periit 2. Ergo respectu officii sic vocatur See more concerning this place in learned Gomar in the place cited also in his commentar upon the Gallatians c. 2. in the second Tome of his works pag. 244 245. where you have an excellent discourse of the diverse Orthodox Interpretations thereof both ancient and moderne Divines We passe here Camer Interpretation of this place joining these words pillar and ground of truth not with that which goeth before but that which followeth section 6 For the 2d property and character out of the 2 Cor. 6. 16. We Ans With all Protestant Divines that it is not the Visible but the Invisible Church that is the Temple of the living God in which he liveth dwelleth and walketh See Whittaker de Ecâ—ces q. 1 c. 11. pag. 442. To omit many other Arguments for proof of this take but this one from the Text the Temple of the Living God in this place is taken in such a sense as that it is spoken and praedicated of singular persons
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
A LITLE STONE Pretended to be out of the MOUNTAIN Tried and found to be a Counterfeit OR AN EXAMINATION REFVTATION OF Mr. LOCKYERS LECTURE Preached at Edinburgh ANNO 1651. Concerning the MATER of the VISIBLE CHURCH And afterwards Printed with an APPENDIX for Popular Government of single CONGREGATIONS Together with an EXAMINATION in two APPENDICES Of what is said on these same purposes in a LETTER of some in Aberdene who lately have departed from the Communion and Government of this CHURCH By JAMES WOOD Professor of Theol. in S. Andrews EDINBVRGH Printed by ANDRO ANDERSON for George Suintoun and Robert Broun and are to be sold at their Shops 1654. TO THE RIGHT HONOURABLE JOHN EARLE of CASSILS LORD KENNEDY My Lord WHat the wise observing King uttered long agoe that of making of Books there is no end was never more verified in any then it is in the present age wherein scribunt docti indoctique every smatterer and every fancie-full head must have the Presse travel to bring forth their froathy conceptions And Presses by many are made use of as engines to discharge revylings reproaches and blasphemies against the God of Heaven his blessed Truths wayes and Ordinances For my self I can say in truth it hath not hitherto been my ambition to increase wearinesse of the flesh by much Reading And that now I come this way to the worlds view 't is not of mine own meer choise but because a necessity was laid upon me The Author with whom I have to do in this ensueing debate having not only opened his mouth to Preach in the most eminent-place in this Land but also adventured to Write and Print against the Orthodox Doctrine touching the constitution and Government of the Visible Church of Christ revileing in speciall the Church in this Land yet through its side also stricking at all the Orthodox Churches in Europe as no Church but a dead carcasse having neither matter nor form of a true Church a nest of unclean birds idolatrous c. And thereupon charging with a great deal of confidence and big words all truely Godly to come out of it and to separate from it It was by some Reverend and Godly men thought expedient that altho there appear little or nothing in what is said by him which may brangle the mind of any judicious Reader Yet because it is a thing usuall to adversaries of the Truth if what they say be it never so weak get not an Answer to brag of it as unanswerable And unsettled minds that have not their senses exercised to discern good and evill are ready to be taken with any thing busked up with gay words and so to be carried about like weather-Cocks with every wind of Doctrine as many sad examples of this time prove an Answer should be returned to him lest truth should so much as seem to suffer prejudice any way And this taske they were pleased to lay upon me Who albeit I do and cannot but ingenuously acknowledge my self one of the least and weakest Servants of Christ and that many others there are in this Church who might far more worthily acquit themselves in this service Yet durst not withstand the motion having so clear a Calling and considering withall how I stand oblidged in my station to maintain the true Religion in Doctrine Worship Discipline and Government by the mercy of God established amongst us in common with the rest of the Lords people in the Land by Solemn Vow and Covenant and more particularly by the Lords bringing me who had been in my younger years educated as to many things in a contrary way to the acknowledgment of â—he truth in a very gracious manner with a strong hand and in much long-suffering patience whereby he waited to be gracious that he might be exalted in shewing mercy on me Haply it will be matter of talking to some that this of mine has been so long in coming forth after Mr. Lockier published his But it is not unknown to many who have been witnesses to my diligence that my Answer was in readinesse within a few Moneths after his Peece came to my hands and the task was laid upon me And had come abroad if several difficulties had not interveened Now when it is to be published I desire humbly to present it to your Lordship first and under your Honourable name to the view of the world I must spare to expresse all the great causes oblidging me so to do Because to expresse them would not only be haply inexpedient But also would be I know unsavoury to your self whom I have alwayes found desirous to aprove your self in reality of wel doing but never liking well to hear of other mens euges Only this much I cannot forbear and must begge your Lordships leave to say The personall obligations which you have laid upon me by a continued tract of undeserved respects ever since the first time I was known to your Lordship would require a worthier testimony of acknowledgment then is this mean present or any thing else my small store of abilities can afford But to speak truth it is not so much any personall concernment that hath engaged my heart to your Lordship as that which hath endeared you to all who know the truth and you That grace which God hath vouchsafed upon you to walk in tendernesse and closenesse with himself in your privat course and with constant zeal to improve your publick station wherein ye have stood for promoving the interest of Religion and righteousnesse and the good of Gods people without byasse or wavering in any revolution of times wherewith many turning upon the axletree of their own self-interests have whirled about the sweet fruit whereof I doubt not but you find in these glowmie dayes and trust shall abide with you to the end through the mercy of the Lord whose gifts and graces are without repentance I will not adventure upon such severe self-denyednesse to speak more of what I have had the happinesse to be acquainted with in your Lordship I hope this testimony of my sense of the obligation I ly under to honour your Lordship shal finde favourable acceptance at your hands I will not presume for indeed it were presumption to commend my work in it I pretend to nothing therein but that through the Grace of God I have ingenuously and in simplicity tho in much weaknesse spoken for truth But the matter it self is precious and of great weight consisting of two great interests of Christ Jesus his Visible Church which is his Visible Kingdom on earth The one touching the qualifications of the persons that are to be acknowledged members of his Visible Church and so in effect comes to be a Question de sinibus of the marches of his Visible Kingdom The other touching the matter and way of the externall Visible Government thereof As to the former my Author has so straitned the bounds of Christs Visible Church that by his sentence none are to be
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
Gospel like behaviour which is requisite to be a ground of esteeming persons beleevers what at least is requisite and must concurre to make it up and lesse then which will not serve That so we might have the generall determinat rule whereby cognition is to be made and estimation to be passed upon all professours of the truth that they are beleevers or otherwayes For certainly while as they say but indefinitly such a blamelesse and Gospel behaviour and tells not what is requisite to make up such a behaviour they leave the mater in a mist of uncertainty and for ought we can see devolves the weight of that estimation upon mens apprehensions without a rule If they say they were writing an Epistle to friends and could not therein say all that is to be said in the mater I Answer that if they could have told it it might been said in short bounds and it was as necessary for clearing their mind to have been told as the Thesis they have set down it self But yet let them point us to such a rule in the Word if they know where it lyeth For my part I professe humbly I could never yet see in the Word of God an universall definite rule whereby judgement may and ought to be passed upon all and every professour of the truth by others that they are to be held for true beleevers or otherwise 5. When as in the designation of the persons that are fit to be admitted members of the Visible Church they with Parents joyn their children I do heartily acknowledge their Orthodoxy in this beyond others of that way who have omitted wholly that addition and wishes they may continue in that point of truth considering how easie it is as the Authors of that Epistle themselves may perceive by experience in others that went off with them first by that step they have gone on to slide into that other of excluding the Infants of beleevers from the Visible Church But now I would know whether they acknowledge such Infants members compleatly I mean in actu primo or not If they say the former they are at a disagreement with others of the Independent way If they say the latter then we must have another distinction of constitute members and so many sorts of members of the Visible Church and so also we must have many sorts of qualifications of members section 4 But now take the mater of the Thesis as it is that the necessary qualification to make one of years fit to be admitted a member of the Visible Church is together with profession of the truth such a conversation as may make a man to be esteemed i. e. positively judged a true beleever or Regenerat person I shall not here adde any new reasons to what I have brought before But shall come briefly to consider if these present Authors have brought any new strength of reason for that Tenet Only I would desire them in the fear and love of the truth to consider if they can find in the Word of God amongst all these many whose admission into the fellowship of the Visible Church of Christ is mentioned therein any instance of persons or one person who after their first professing Christian faith and Religion was what ever their behaviour and course had been before to that very time delayed of their admission to be Church-members untill they should be seen and found with that their profession to joyn such a blamelesse and Gospel-like behaviour as the Authors requires many of them no doubt untill that time had been of a very blameable and un Gospel behaviour and course of life And certain it is that to be seen joyning with profession of the truth an unblameable and Gospel-like behaviour requires some delay and length of time For my part I could never yet see any instance of this kind but on the contrary finds that persons as soon as they once embraced the profession of the Christian faith albeit to that very time their behaviour had been most blameable were forthwith baptized and so admitted members into the Christian Church Consider this I beseech you dear brethren if so ye will yet suffer your selves to be called and exhorted by me section 5 But now we come to the grâ—…nds of confirmation of their thesis Such say they were the Churches founded by the Apostles which ought to be paterns to us as appears by the title given to them Saints sanctified justified washed by the blood of Christ For Answer we refer to what we said before to that same inductive Argument in Mr. Lockier now in a word only to make this Argument good it must be alledged and made out not only that all and every one of the Churches founded by the Apostles at least such as are mentioned in Scripture were actually and defacto consisting of such members as were all and every one Saints justified c. in the positive judgement of charity But also were in their gathering constitute of all and every one formally considered and taken in under the notion of such upon tryall found and judged to be such But 1. 'T is not so much as alledged by the Authors that they were so gathered and constituted nor can these titles let them take them as they will import any thing of this 2. Nor suppose these titles should import that the Churchâ—… to which they are given were eventually consisting of such members as were all and every one such Does it follow that all and every one of the Churches founded by the Apostles were so I mean even such of them as are mentioned in Scripture Because these titles are not given unto all and every Church founded by the Apostles or Apostolicall men in the Apostles time We give instance of the Churches Smyrna Pergamus Thyatira Sardis Laodicea nay had the Authors duely considered what is said of these Churches Revel 2 and 3. I think they could not in reason said what they say here Nor 3. Doe these titles import necessarily that the Churches to which they are given did de facto and eventually consist of all and every one such These titles may and must at least of some of them be understood of their visible body synecdochically by a denomination taken from the better part as I would rather say of the body communiter confuse not universaliter section 6 The Authors of the Epistle touches not at the two former exceptions which yet are sufficient to overturn this Argument and I doubt not but one of the Authors he that as I conceive has been the Penner of this Epistle a man well enough acquainted in Argumentation and able to discern what may be alledged to be defective in an induction might well perceived but only labours to infring the third We cannot say they acquiesce to the common Answer that these expressions are to be understood of the better part Answ Yet as good and as judicious as you the whole stream of Interpreters untill Anabaptists
case ordaine or Excommunicate But we say that when there are more Congregations to associate with and when association may be had they should not performe these acts alone but in an associate Presbytery And we make not the principall ground of this that the Eldership of a particular Congregation is not sufficient viz. for gifts and ability for exercising these acts although there be a ground of necessity of it ordinarly from this It being seldome that in particular Congregations there will bee found Elderships sufficient for managing these maters For although the Eldership of a particular Congregation were very sufficient this way yet we say they ought not to exercise these acts by themselves without an associate Presbytery at least they ought not to do by themselves independently without subordination to larger associate Presbyteries as Mr. Lockier intends because the Scripture doeth not warrand Christ hath not instituted this but the contrare Now his reason following being founded upon this mistake in his Objection which we have cleared there is no great need to insist in following it especially considering it is nothing else but the same in very words with the second reason by the Dissenting Brethren to prove the minor of their first reason against the Assemblie of Divines their Proposition touching Ordination and you have it fully considered and answered by the Assemblie in their answers see their Papers pag. 195. 196. might not Mr. Lockier have read their answer and either spared the presenting us with that reason anew again or given it with some new strength against the Assemblies answers to it exedit miseros crambe repetita section 7 He further proceedeth thus Sect. 44. If one particular Congregation so constituted as is before mentioned be not sufficient to exercise the full power of the Keyes without a forraine still we must bid you correct your nick naming things and say an associate Presbytery then the first Church to wit that of Jerusalem was lame in its power till others were erected And Antioch lame in its power because but one Church in association with it and answerably they made lame work And other Congregations which were scattered up down in Pontus Cappadocia c. Which in all likely-hood by distance of place and by violence of Heathens were in an utter incapacity to any standing associate Elderships were all lame and could not supplie the mortality of their Ministers and Officers and so must indeed sink from a defect intrinsecall being not able to relieve themselves without a forraine an associate power Ans 1. From that which is said by the men Mr. Lockier disputes against it to wit that Elderships of particular Congregations when they may associate with others have not sufficiencie by divine warrand to exercise acts of jurisdiction of publike and common concernment alone and by themselves without the concurrence of associate Elderships much lesse without subordination to them doeth not follow that the Eldership of one single Congregation when there is but that one existing in the world such as he supposeth that of Jerusalem to have been at the first Or if a single Congregation when though there be others existing in the Word yet it is under a Physicall incapacity by some insuperable impediment to associate with others such as he supposeth these Congregations in Pontus Cappadocia c. have been are so lame and imperfect that they cannot in that case when necessity requireth or may not exercise these acts 'T is granted in these cases they may Yet this we say withall a Congregation in such a condition though it be not in such a case of absolute imperfection that it cannot perform necessarie acts of Government for its own preservation yet it is not in so compleat and perfect a state of Government as when it may be and is associate with others for exercise of Government this is sufficient to this reason Onely 2. there is one or two particulars would be noted 1. While as he supposeth that the Church of Jerusalem was but one single Congregation if he mean all the time till other Churches in other places were erected the supposition is beside the truth as has been proven by the Authors we referred to before upon this mater Yet I doubt much if it shall be proven that at any time when there was a Government in it that it was but one single Congregation 2. As to that he sayeth of Antioch by that one Church wherewith it was associate I conceive that he means that of Jerusalem but first how will he prove that it was not associate also with the Churches of Syria and Cilicia Sure there is great likely-hood that it was at least in that Synod at Jerusalem considering that the Synodicall letter is directed to them and it jointly again the very Church of Jerusalem at that time at least was not a single Congregation but a Presbyteriall Church consisting of more particular Congregations as the Authors mentioned have proven and so was Antioch too See â—us Divin of Church Govern P. 2. c. 13. p. 204. Further did not Mr. Lock before acknowledge that meeting at Jerusalem to be a Synod oftner then once whether it was an association of two Churches or more this he acknowledged that it was a Synod 't is true he would have it to have been only consultative and not juridicall But it sufficeth my purpose in calling to mind his acknowledgment which is to shew that he doth very impertinently bring in the Church of Antioch in this Argument seeing he confesseth it to have been in such an association as made up a Synod which is an associate Presbytery superior to a Classicall Presbytery section 8 To that we said in the Answer to this Reason Mr. Lockier would it seemeth say somewhat in the close of this SECT 44. To say that in extraordinary cases unordinary things may be done is little to the satisfaction of a tender heart especially in divine things who is apt to believe that God hath so shaped his publick Ordinances which are injoined to be used in all places that places shall not be a standing let to put his people continually to run beside the instituted rule To this 1. In extraordinary cases to do things unordinary I mean as to the course appointed by a positive law may be with very good satisfaction to a most tender heart that is a well informed and rightly tender heart and not a superstitious heart Have ye not read saith our Saviour Math. 12. 4 5. what David did when he was an hungred and they that were with him how he entred into the house of God and did eat the shew-bread which was not lawfull for him to eat neither for them which were with him but only for the Priests It was an unordinary thing for David or any other men not Priests to eat the Shew-bread Yet in that extraordinary case when David and his company were hungry and no other bread was to be had let their hearts be