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
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
in this vision was not to give a patern and portraicture or modell of the Visible Church for the time to come 2. As to that alledged meaning of Moses receiving his patern near Heaven viz. to shew of what qualification the people i. e. the members of the ancient Visible Church should be viz. in foro exteriori so must he understand it if he speak to the purpose in hand I will not trouble my self to inquire who may be these very learned men that say so But the thing it self is but a conjecture and I desire Mr. Lockier concerning this and the expounding of Heaven here to remember the axiome acknowledged by Schoole-men themselves otherwise doting on allegories theologia symbolica non est Argumentativa except where the Spirit of God himself openeth the signification 3. I desire to know what Mr. Lockier meaneth by persons really living very near Heaven if truely gracious then what difference between those and these afterward brought in with an adversative opposing them to the former and why did he propound his Doctrine with a restriction to the time of the Gospel 4. That patern which Moses had shown to him in the Mount according to which he was commanded to make did not concern the constitution of the body of the then Visible Church of what and how qualified persons it was to be made up But was a patern of the Tabernacle and the things pertaining to it Exod. 25. 9. 40. S. The place Ezek. 44. 7. referred as speaking of the ordinary members of the then Visible Church is not to the purpose for it speaks of such as were admitted to the Priests Office See Junius and Paraeus in locum 5. As impertinently and much more impertinently is the place of Heb. 8. 10. cited from Ier. 31. 33. brought into this discourse concerning the Visible Church and the mater thereof I appeal to all judicious Christians in the World and to Mr. Lockier himself in second serious thoughts if that Scripture was intended to be a rule of constituting Congregations Or if it be not a declaration or revelation of Gods purpose and Decree what he is to do himself by his efficacious grace and if that Covenant and the promises thereof belongeth not in the fulfilling thereof only to the Lords elect SECTION V. Examination of Mr. Lockyers proofe of his Doctrine by induction section 1 BVt saith he this is not the way which I most mind to make probation by of this point I would prove it by induction it seemeth then that he hes not had such confidence in that former way of probation by testimonies alledged to speak the point in thesi And I humbly leave it to the judicious and impartiall Reader to judge by what hath been said in answer to these passages if it be not made clearer that he had little ground of confidence in them for proof of his point and comes now to that way of probation wherein it seemeth he conceiveth more strength to ly section 2 The Churches of the Romanes Corinthians Ephesians Galatians Collossians Thessalonians of the Jews which are mentioned by Peter Iames and the Author to the Hebrews and in the Acts were all thus constitute of truely Godly so far as a Godly man can make judgement of one like himself Ergo. if these be denyed as presidents then I would aske our Brethren of the Presbytery by what rule they walk But if these be considered as presidents I have only to shew that these Churches did all thus constitute though I think they did not long keep and maintain this pure constitution for which they bore their judgement yet bear Ans Where did Mr. Lockier read that the judgement comed and yet lying upon these Churches came upon them for their admitting and permitting to be in their visible society such as were not true converts such as God the searcher of the hearts of all men can bear witnesse of as indeed sealed for his by his Holy Spirit as far as men truely converted and very spirituall can discern and judge We find indeed laid to some of their charge that they suffered scandalous persons broatchers of errors and seducers of others into their errors such I mean maintainers of errors I trow he and others of his way are not averse from receiving and suffering into their Independent Churches and I doubt not but for this among other causes judgement came upon them But that ever that which he saith was laid to tâ—eir charge or that the judgement of God came upon them for that cause we cannot believe his assertion we require it to be instanced by proofe but to the purpose he supposeth that beside these particular Churches instanced and what is said of them in the Epistles written to them there can be no where in Scripture found any thing holden forth as a rule by which we may walk in the constitution of the visible Church as to the mater or members tâ—ereof So doth his Question then I would aske our Brethren by what rule they walk import But we trust ere we have done to find a rule else-where yet we shall not deny nor refuse these Churches as presidents in this businesse in whatsoever can be made clear to have been their practice in this mater I mean the notion and consideration under which persons were admitted unto and reckoned in their externall Church-fellowship Come we then to consider the antecedent of this Argument or what is affirmed in his induction of these Churches First in the generall and then his proof thereof particularly The assertion of them all in generall is that all of them were constitute of persons truely Godly so far as Godly men could make judgement Ans 1. Mr. Lockier if he would have made the attributum of this induction answerable to his conclusion intended he should have said they were constitute of persons all and every one of them truely Godly and none else But he speaks only indefinitely which might be granted But let us take him to mean so this assertion as it lyeth may be granted in some sense which it may carry and never a whit advantage redound thereby to his Doctrine for it may carry this sense that these Churches were made up or did consist of persons all of them truely matâ—…ially Godly de facto and quoad eventum or it may carry this sense that they were constitute of persons all truly godly formally considered as such in their taking them into the constitution and external society of them Now in the first sense it might be granted as I suppose some Congregation or Congregations may be such eventually that all the members may be truely godly yet no advantage come thereby to his Tenet unlesse he could prove that the enumeration which he makes is a perfect enumeration of all the particular Churches in Scripture which he cannot because it is clearly contrary to truth and therefore his induction is imperfect Yea and this also that there is no other
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
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
Congregation ' tisfilly and might well be said among Children but may blush to come out before understanding Men. By this Argument when our Saviour sayeth upon this Rock will I build my Church And the Apostle 1 Cor. 12. He hath set in the Church First some Apostles c. And Ephes 5. He loved his Church and gave himself for it Because it is in the Singular Number Church not Churches in all these places Therefore it must be only one single Congregation meant in all of them When as it is indeed the whole Catholick Church and not any particular singular Congregation So the name flock in the Singular Number why may it not be taken collectivè for such a flock as contained in it diverse particular flocks as Gen. 33. 13. yea and in the very present Metaphoricall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12. 32. little flock and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 10. 16. one Sheep fold tho both in the Singular Number yea and in the latter place with the Cardinall number added to it one signifieth the Church Catholick and so comprehendeth many particular Flocks Folds and Churches As to M. Lockiers last words in this Sect. here is no joint voice c. indeed we grant that in that meeting there was no joint voting of Elders Because these Elders then were not meet to act in Government but had been sent for by Paul to receive direction from him concerning the managing of their charge But supposing that which is proved from other places that there were more single Congregations in Ephesus then one we find here these Congregations held forth to be one Church and there were many Elders over these many Congregations as one flock one Church And that is enough for our purpose The next place he meeteth with and which he calleth one of the most weighty indeed it is so weighty to the purpose we are on that it crusheth the new supream Independent Tribunall erected by our Brethren in single Congregations is that concerning the Synod Act. 15. 28. To this the Author Answers 1. Here sayeth he is an Eldership of severall Churches indeed met But as touching the coercion of their power as such excerped Eldership enforcing their results upon other Churches this is the other thing to be brought in to make up the businesse we Dispute against Answ First 't is well Mr. Lockier acknowledgeth that was an Eldership of severall Churches even a Synodicall Presbytery a Synod as himself calls it afterward Sect. 29. Some of his side have said otherwise the Dissenting Brethren in their Reasons against the Assemblies allegation of Acts 15. for subordination of Synods That Ass was not a formall Synod but only a reference by the particular Church of Antioch unto this particular Church of Jerusalem and no other But we think Mr. Lockier speaketh the truth that it was a Synod 2. We must here again note his invidious misrepresenting of our Doctrine We do not ascribe to that or any other Synod a power of coertion to enforce their results upon any but an authoritative juridicall power to enjoyn authoritatively their determinations agreeable to the Word of God and to censure the disobedient and disorderly with meer spirituall censures as admonition Excommunication which import no enforceing â— propriety of speech Nor do we say that that or any other Synod hath power thus authoritatively to enjoyn their determinations upon other Churches we say they have this power only in relation to these Churches associated in the Synod and none other So not that which Mr. Lockier sayeth but this is the other thing to be brought in to make the Presbytery we speak for what ever it be that he Disputes against which oftentimes is his own fiction an juridicall power authoritatively enjoining its determinations and which may censure with spirituall Ecclesiastick censures the disobeyers and disorderly And this we doubt not will be found in this place Act. 15. section 11 After this the Author pretending to be clear and full in answering this place he premitteth two things which Reverend Hocker hath also Survey Part. 4. c. 1. 1 That the Apostles tho they were extraordinary Officers yet in this meeting they did not act as such because they joined with them ordinary Churches what ordinary Churches is contradistinguished unto I know not well and Officers and all Disputed and enquired And so here was left a samplar to all succeeding generations In this we agree with him Only by the way we note that we see not why he should have said before Sect. 25. that in the ordination of Deacons the Apostles acted as extraordinary persons seeing there also they joined the Church with them in the election of the persons to be ordained His 2. premisse is that the sentence decreed in that Synod was not Scripture because they decreed it as still it was when the Apostles moved by the proper Spirit of their Apoâ—…olicall station according to that 2 Pet. 1. 21. but what they decreed was by debate found out to be either expresse in Scripture or undenyably deduced from thence So by one of these wayes was found to be Scripture and was therefore decreed and injoyned by them upon others And then goes out a while in clearing this which we need not insist on And to passe other things that might be noted in this second premisse granting both what would he infer hereupon That in the close of Sect. 28. So that what they produced by debate was materially binding for asmuch as what they produced was for the matter of it no other but the will of God but not formally as the result of such a Collegiat Eldership Answ This last followeth not upon any thing in the former premisses For tho their decrees were not Scripture because decreed by them but decreed by them because found to be Scripture or agreeable to generall rules of Scripture and therefore injoined by them to the Churches It followes indeed that their primary and fundamentall obligatorinesse is materiall And were they not such they could not formally as decrees of the Synod be obligatory or binding But it doth not follow that simpliciter they are not binding formally as decrees of the Synod The obligatorinesse of decrees of a Synod formally as decrees of a Synod is secundary subordinate and regulate but for that it is not no obligatorinesse at all Yea one of his own contradicts him in terminis in this Mr. Cotton speaking of the decrees of this very Synod Keyes c. 6. this binding power is not only materially from the weight of the matters imposed which are necessary necessitate praecepti from the word but also formally from the Authority of the Synod section 12 But come we to his clear Answ he brings it in by way of reply to an Object Had then this Synod no authoritative power at all For what end then is the Ordinance This indeed is a pertinent Question propounded by the Author to himself And if he asserting as
escape of the Printer Only 't is to be noted that the place is â—ust so Printed in the Reasons of 〈◊〉 Dissenting Brethrâ—n against the Assâ—mblies 3. Proposition coâ—cerning Presbyteriall Government whence thâ—â—…thor â—orrowâ—… iâ—â—…re 1 Tim. 1. 17. where I doubt not but â—he 〈…〉 been the Printers section 5 Anothâ—… gâ—ouâ—d 〈…〉 It is not bare labouring in the Word in a place thâ—… 〈…〉 Elder â—aâ— I conceive that formally constituâ—… and 〈◊〉 one aâ— Elder but being over them fixed and 〈…〉 such a station over them And then where this is piâ—ched 〈…〉 â—…is â—…nds his work of conduct and discipline 〈…〉 thâ—… it is not bare labouring in the Word in a place 〈◊〉 constituâ—… and denomâ—…tes an Elder or Minister 〈…〉 â—he Word in a place such labouring 〈…〉 noâ— called to that work And 〈…〉 of Christ but it is as true that nâ—… 〈◊〉 is 〈…〉 commissioned to such a station i. to such 〈…〉 that notes him or constitutes him a Minâ—ster 〈…〉 is which notes and constitutes a Minister 〈…〉 according to thâ— order instituted by Christ 〈…〉 with Offâ—ce to 〈◊〉 the Gospel and to dispence 〈…〉 Which Offâ—… 〈◊〉 â—…ally 〈◊〉 is in 〈…〉 â—…ely And â—is fiâ—ing to 〈…〉 not make him a Minister buâ— onl◠〈…〉 â—o â—uâ—h a Congregation for the constâ—… and 〈…〉 See this we say 〈◊〉 â—…dantly demonstâ—… 〈…〉 Hâ—dsoâ— Vindiâ— of the Ess and Vnitiâ— c. c. 6. pag. 138 〈…〉 The third thiâ—g he briâ—geth is thâ—… 〈…〉 Keyâ—… viz. of Doctrine and Discipline 〈…〉 distinguisâ—ed ye◠〈…〉 divided Chris◠〈◊〉 â—…oined and 〈…〉 together But to 〈◊〉 where wâ—e are 〈…〉 is to dividâ—… 〈…〉 â—ow â—ell Christ â—…ll â—…ke 〈…〉 how well men 〈…〉 sâ—verall hundred 〈◊〉 â—…ars in blood and tyranny hath shâ—wâ—d 〈◊〉 Aâ—sw 1. The Keyâ—… oâ— Doctrine and Discipline are not so 〈…〉 â—on from another as the Author by his big words wâ—uld 〈◊〉 his Readers in hand 1. In the very 〈◊〉 or actus primâ—… they are separated The Ruling Elder â—ath the Key of Jurisdâ—ction or Discipline and exerciseth it but not the Key of Docâ—…ine 2. Eveâ— where they are â—oyned together in habit they are divided and separated in act The Pastor of a Congrâ—gation when he â—…cheth doth not eâ—…cise Discipline nor when he exerciseth Discipline or Jurisdiction doth he at that same time teach Yea further Hâ— may and doth teach alone but he 〈…〉 Jâ—…diction alone but in combination and in collegâ—… with â—thers Obj. But they are divided in regard of the object by thâ— Presbyâ—erian way The Pastor in the associate Presbytery 〈◊〉 â—urisdiction over them whom he doth not teach And Châ—iâ—… 〈…〉 joined them together in thiâ— relation that tâ—… one 〈…〉 â—…cised towards any but to 〈◊〉 the othâ—… is also 〈…〉 Author indeed sayeth so that Christ â—…th appointed 〈…〉 brought a place of Scripture 〈…〉 The places by him here 〈…〉 put home this to the Author 〈…〉 can exercise rule onely in relation 〈…〉 where he is fixed to preach ordinaâ—…y Bâ—…ause 〈…〉 to divide thâ— Keyes which he alledgeth to â—e even in the 〈…〉 â—o tyed togetheâ— aâ—â—e hath said But I ask him 〈…〉 preach the Gospel 〈◊〉 otherâ— then of his own 〈…〉 by going 〈…〉 admitting thâ—… to 〈…〉 to the 〈…〉 the Lords 〈◊〉 to 〈…〉 wayes 〈◊〉 this he denyes wit◠〈…〉 of Christians 〈◊〉 of these of one single 〈…〉 publick Ordinancâ—… of Jesus Christ if he grant it then he divâ—des the Keyes which 〈◊〉 â—…yes Christ hath tyed togâ—ther section 6 As to his bloody word 〈◊〉 like many others in this his little peece a groundlesse â—…ander There have not â—een severall 〈◊〉 of years since that way of Government â—…ch we staâ—d 〈◊〉 by Christ◠〈…〉 associated Presbyâ—…s was 〈…〉 the Christian 〈◊〉 Which for many hundreds of years waâ—â—…bed thereof by Poâ—…s and papall Prelates And since by th◠〈◊〉 â—mercy it waâ— restored to the Church it hath been a blâ—…d meane where it has had place to preserve the Church of Jesuâ— Christ But for blood if he mean shedding of blood by iâ— 't is â—ot a very bloody slander to attribute this to it And for tyranny I think no man qui non perfricâ—it fronteâ— can say it is a way of it self inclinable to that when as the very constitution of it is to 〈◊〉 to persons alledging themselves wronged and possibly wronged indeed by the sentence and judgement of a smaller Judicatory a way of recognition and relief by a larger associated Judicatory If this be a way in it self inclinable 〈◊〉 â—…anny I confesse I see not but we may as wâ—ll say that â—…ard is dâ—…ward and dounward is upward But now to wâ— the exercise oâ— the Keyes so together and in so narrow bâ—undâ— as Mr. Lockâ—… would have them That is to say soâ—… 〈◊〉 of â—n Eldershâ—p of a particular Congregation together wiâ—h their people 〈◊〉 be 7 10 or 20 persons that they are made the 〈…〉 Ecclesiasticaâ— on earth and there may be no 〈…〉 of the Churches of Christ in an authoritative 〈…〉 any wrong whatsoever they mâ—y do 〈…〉 and Trueth in their dogmaticall detâ—rmâ—…ations oâ— in tâ—eir 〈…〉 censures upon persons if this be noâ— a wa◠〈…〉 tyranny yea and loosenesse and conâ—usion 〈…〉 lâ—t any man of common sense judge 〈…〉 proof even a few years hath given of th◠〈…〉 â—ell Who ma◠〈◊〉 see it and what truâ— Chriâ—… 〈…〉 it without bâ—eâ—…ng heart and weeping eyes 〈…〉 aâ— this day SECTION â—… Examination of Mr. Lockiers 3d Medium pursued in SECTION 38 and 39. section 1 HIs third Medium to 〈◊〉 that a Presbytery havinâ—â—ower of jurisdiction over 〈◊〉 Congregations then onâ— is 〈◊〉 device of man and not aâ— ordinance of God is that 〈◊〉 destroyâ—…â—he end for which Church power and jurisdiction is to which it pretends In the prosecution whereof â—t is a mater of woâ—dâ—r â—o see what confusion loosenesse of reâ—soning and I may say also none-sense there is 'T is not worth the while to insist on â—he Observation of every particular thâ—…â—ight â—e observed In summe he bringeth three considerations to make 〈◊〉 out that such Presbyteries destroyes or â—ludes the end of Church power and jurisdiction to which it preâ—…ndeth One iâ— in Sect. 38. two others in the following Sections section 2 First These sojourning Eldershipâ— sojourning Elderships we know not what nor where 〈…〉 many associating Coâ—… 〈…〉 in common while thus pretâ—nding 〈…〉 like the laâ—wing â—aw off 〈…〉 their young my meaning is 〈…〉 it takes off people 〈◊〉 that which 〈…〉 grounâ—… may warrâ—… 〈…〉 a riddle to 〈…〉 What 〈…〉 pronoune their relate◠〈…〉 to the lapwing or to the peopâ—… 〈…〉 of them be said I cannâ—… 〈…〉 Againe for that which 〈…〉 c. Whâ—… 〈…〉 Congreâ—…tion 〈…〉 â—terie takâ—… 〈…〉 of 〈…〉 Or in 〈◊〉 busineâ—… of commâ—… 〈…〉 contraverâ—ed 〈…〉 and that not to 〈…〉 And â—ow 〈…〉 Author 〈…〉 ends i. 〈…〉 then 〈…〉 of 〈…〉 on to 〈…〉 followeth section 3 〈…〉 have many 〈…〉 which are 〈…〉 then 〈…〉 of a Congrâ—…ion
eorum professione non moveremur Vt quod apud potestatem seculi erant confessi in Ecclesiâ constituti comprobarent Quamobrem Maximum Prespyterum jussimus locum suum agnoscere caeteros cum ingenti populi suffragio recepimus I need not comment upon the place it speaks plain enough of it self what we are pleading for section 18 3. That the giving of definitive sentence in questions of faith or making Ecclesiastick constitutions and canons concerning order to be observed in the Church in these ages did ordinarily pertaine only to Ministers of the Church Bishops and Elders that though others privat Christians might be present hear and consult that yet these only did sit and vote as ordinary Judges is undenyablie clear by the Historie of all Councels that were then held in the Church I say ordinary For I deny not but that sometimes such as were not in any such Ministeriall office did also sit and concur in giving definitive sentence But these were not any whatsoever privat Christians promiscuously But eminent learned and pious men and having authoritie and calling thereunto either by antecedent agreement of the Churches that were to meet in the Assembly or by a subsequent assuming and calling of them by the Assembly it self Which was an especiall vocation unto the Ministeriall office ad tempus and in relation to these particular acts which were to be done in the Synode and in so far did exempt them è sorte out of the state of meer private Christians But that such as were meer privat Christians i. e. were neither ordinary Ministers nor had a speciall calling extra ordinem concurred to give definitive sentence in Assemblies was a thing unknowne See what Junius a man well versed in antiquitie sayeth to Bellarm Cont. 3. lib. 2. c. 25. n. 2. speaking in relation to ancient Councels Eorum qui Conciliis intersunt varia esse genera Esse audientes qui in Doctrina ordine ex auditione informantur Esse doctos qui ad consultationem adhibentur Esse denique Episcopos Presbyteros qui decidunt res ferendis sententiis And again Cont. 4. lib. 1. c. 15. n. 15. qui sine authoritate Ecclesiae adjunt eorum alii etiam consultationibus adhiberi possunt ut docti praetertim Ecclesiastici sed dicere sententiam definitivam non possunt section 19 I hear of two main Objections which use to be be made against what I have been pleading for and for the concurrence of the people in the exercise of the Government of the Church 1. That is alledged of the Magdeburg Cent. 2. c. 7. p. 134. coeterum si quis probatos autores hujus saeculi perspiciat videbit formam gubernationis propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem fuisse To which may be added that of learned Whitak Cont. 4. q. 1. c. 1. sic partim Aristocraticum partim Democraticum partim etiam Monarchicum n. si velimus Christum ipsum respicere as he sayeth a little before est semperque fuit Ecclesiae Regimen Answ That these Authors called the Government of the Church either much like unto a Democraticall or in part Democraticall their meaning and intention was not that the whole body of private Professours did formally concur in the exercise of such acts as are formally authoritative and judiciall acts of Government which were requisite to make the Government formally and properly Democraticall either in whole or in part But only because of such things competent to them as we have mentioned § 14. which are no authoritative or judiciall acts of Government And first for the Magdeburg see how they explicate that which they say in the next following words Singulae enim Ecclesiae parem habebant potestatem verbum Dei pure docendi Sacramenta Administrandi absolvendi excommunicandi Haereticos sceleratos ceremonias ab Apostolis acceptas exercendi aut etiam pro ratione aedificationis novas condendi Ministros eligendi vocandi ordinandi justissimas ob causas iterum deponendi In these words there are two things expresly observable to our purpose 1. That they in explicating the Democracy they speak of speak not of the power of single persons as to maters of Government but of single or particular Churches Singulae enim Ecclesiae say they parem habebant potestatem c. whereby it may easily and evidently appear that while they say that the Government of the Church was much like a Democracy they mean this not to take away the Government out of the hands of Christs Officers of the Church to put it in the hands of the whole people at least to joine these with them in the formall and proper actings of it But in opposition to that authoritative and juridicall superiority of any one particular Chutch over other particular Churches as the Prelaticall men pleaded for authoritative superioritie in their cathedrall Churches over all particular Churches in the Diaecese and the Papalins for an universall superioritie and supremacie in the Church of Rome over all other Churches in the world 2. It is to be observed that among other things which they reckon up as parts of the Church Government which they say was much like Democracie they put in the Preaching of the Word and Admistration of Sacraments which themselves before say and no man of sound judgment will deny are acts proper to the called Ministers of Christ Whence also it is manifest that they mean not a Democracie properly so called which putteth the formall power and exercise of Government in the hands of all and every one of the multitude which the Independent Brethren plead for And indeed will any man consider what the particular Churches were to which these Centuriators attribute private Synods Cent. 2. c. 7. pag. 130. wherein it may possibly be conceived that Democracie could have place especially and it may easily be perceived that they were such as the whole body of the people for whose right to concur in juridicall acts the Independent Brethren pleads could not possibly meet together in one or be present at once in their Synods when assembled for exercise of jurisdiction For most part at least of them which they call particular Churches were of such amplitude and so numerous that such an assembling of their whole body was not possible and in truth they were Diaecesan or Presbyteriall Churches and not such single Congregations as the Question between us and the Independent Brethren concerneth For mark it in that very place last cited speaking of these particular Churches and their private Synods they bring in the Romane Church for an instance And who knows not how numerous the Christians in Rome were become ere that time Adde to these things that these same Authors Cent. 3. c. 7. p. 151. say expresly that jus tractandi de excommunicandis aut recipiendis publice lapsis penes Seniores Ecclesiae erat and cite Tertul. Apolog. for it read also c. 6. ejusdem Cent. pag. 129 l. 30.
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
conversion of the Gentiles pag. 2. and 3. begin Ans That the Holy Ghost here intendeth as the principall purpose to describe a visible Church of the New Test by the proper constituent matter thereof is but the meer conceit of the Author forced upon the Text and no wayes deduceable from the words themselves the genuine purpose of the words being simply to note some circumstances of Paul and Barnabas and the other Commissioners joyned with them their journey from Antioch to Jerusalem whether they were sent for resolution upon the Question then in controversie at Antioch As 1. The Christian courteous respect that the Church at Antioch put upon them they were brought on their way 2. What these commissioners did as they were on their journey that they declared to the Christians that lay in their way that same thing that they had declared before at Antioch Chap. 14. v. 27. viz. that God had been mightily with the Preaching of the Gospel even amongst the Gentiles so that many of them as the Story relateth the particular countries and places Chap. 13 and 14. were converted to the Christian Religion 3. What effect this produced amongst the Christians to whom it was declared that they had great joy at these tydings that the Kingdome of Christ was so spreading and that even the Gentiles were brought in to it Here indeed are grounds of usefull points of Doctrine but what is all to that which Mr. Lockier intends the description of a visible Church by its proper matter A Church visible to Mr. Lockier is a particular Congregation participating together the Ordinances of Christ Doth it any wayes appear that the Spirits intention in these words is to describe unto us what sort of persons were admitted into the constitution of such a Congregation viz. as he would have it not any professours whosoever but such only as were tryed and found by truely converted and very spiritual men able to discern and judge to be truely regenerate What evidence is brought to shew that this is intended in the Text This to wit that first it is said being brought on by the Church and then sayes he what the matter of this Church is the next words tells they declared the conversion of the Gentiles Answer What must these latter words be a description of that thing which is mentioned in the first i. e. the Church viz. of Antioch for that is the Church spoken of there because forsooth the one followeth immediately after the other in the series of the narration I must say this is strange Logick and interpreting of Scripture I am not here to deny but the Church of Antioch did consist of such as are here mentioned i. e. converted Gentiles but my purpose is to shew how impertinently the Author hath chosen and made use of this Scripture to be his Text for his Doctrine concerning the matter of a visible Church section 4 That this may yet more clearly appear I desire the Reader to consider that the Historian Luke is not in these two Clauses of this Verse pitcht upon by Mr. Lockier as a ground of his Doctrine relating the words of one mans continued discourse so as the one part of them might be taken as exegetick of the other or as intended to expresse a description of the thing contained in the other but is relating two diverse actions of two distinct pâ—rties as circumstances of Paul and Barnabas journey one reall of the Church of Antioch their Christian courtesie in bringing them on a part of their way The other so to call it verball viz. the discourse that Paul and Barnabas themselves had amongst the Christians by whom they passed viz. that the Gentiles were converted to the Christian Faith so that any man that hath but half an eye may easily perceive that these terms Church and converted Gentiles stands not in the words in relation one to another as a definitum and a definitio or as a compound and the matter of which it is compounded Therefore it is but a forcing of the Text to make up of these two this Doctrine as intended in the words A visible Church consists of converted ones as its proper matter what ever truth may be in it of it self This I said before I am not questioning now but would discover the inconsideratnes of chusing and making use of this Text for that purpose and adds but this seeing in preaching the Word of GOD aright any enunciative Doctrine which is propounded from a Text if it ly not in the Text in expresse and formall or equivalent terms yet should be deduceable by good consequence from it I humbly desire that Mr. Lockier would build a clear Syllogisme upon any enunciation in this Text inferring this Conclusion the proper matter of a visible Church is converted ones for in this Text it is not said expresly and immediatly as he would seem to say in the next progresse in these words The complexion of a visible Church under the Gospel is here said to be conversion the constituting matter converted ones This much might suffice for answer to this Text as it is alledged by Mr. Lockier for to be a proof of the Doctrine intended in this Lecture for unlesse it be first supposed that conversion of the Gentiles is here mentioned and set down as a description of the visible Church mentioned before all the pains taken by him afterward to clear what is meant by conversion is to little purpose for proof of the point intended as from this Text. Yet we shall be at the pains to take into consideration what followeth in the opening up of the Text lest we seem purposely to passe over any thing which may be alledged to speak for the point maintained by the Author I confesse it had been fitter that the controversie had been first stated but I am resolved to follow the tract of Mr. Lockiers discourse that I may shunne the smallest appearance of wronging him Go we on then section 5 They declared the conversion of the Gentiles what conversion was this A meer outside conversion pag. 3. Nay would the Author say an inside truely gracious heart-conversion Ans 1. Do we any of us whom the Author takes for his Adversaries say that no more at all is meant here but a meer outside conversion He but fains an Adversary and wrongeth us by intimating so much We conceive thus that by Conversion here is meant a forsaking and relinquishing of the Heathnish and a turning unto and embracing the Christian Religion as the Nether Dutch Notes on the place expound De Bekeeringe â—…el tot de Christilick Religie i. e. Conversion viz. to the Christian Relion no wayes excluding but comprehending under it also the inward heart-turning by true faith to Christ but withall we think it cannot be warrantably said that when Paul and Barnabas made this declaration of the conversion of the Gentiles they meant that all and every one of these Gentiles turned from Heathenism to the
not a pillar and ground to bear up truth unto the world or dead persons who only made a Profession of Religion might have done that office well enough 3. Then either in the Church of God there was none at least there might have been a true Church offering and yet no pure offering no offering spiritualor then a pure offering i. e. service spirituall holy and acceptable unto God might have been offered by persons who only did professe Religion were dead stones having nothing of spirituality in them but meer formality and so hypocriticall and amongst the number of them that are most abominable Let the Author if he hold that difference intimated in his restriction between the Churches of the Old and New Testam extricate himself of these things which I am much deceived if he shall be able to do unlesse either he retract his restriction or otherwise shoar upon some Socinian and Anabaptistick Fancy concerning the ancient Church section 3 Secondly Let it be marked here that Mr. Lockier clearly asserteth that the necessary and essentiall qualification absolutely requisite to constitute persons matter or in a capacity to be Members of a Visible Church is true saving Grace known to God the searcher of hearts and that is such grace in the verity of the thing and not only in the judgment of charity Others in the Independent way have spoken more warily in this matter though indeed I confesse I do not see how considering their prosecution of the point and the Arguments they use in it they do not run into this same in the issue However it may hence appear it was not for nought that the Author said in his Epistle to the Reader That he has spoken with more plain dealing then some other of his Brethren who have wrote of this Subject section 4 But haply it may be said that he explaineth himself in the next words viz. so far as men converted are able to discern and judge Which seemeth to import a resolving of the matter into the judgement of charity Ans This seemeth not sufficiently to salve the mater for this additament seemeth to be brought in rather to expresse the mean whereby persons so qualified as is said before viz. truly converted c. are to be found out then to expresse any thing in the objective qualification of the mater of a visible Church And certainly the Arguments brought afterward by the Author to confirm his Thesis speak all for men godly in the truth of the thing as will appear when we come at them section 5 The third thing I would have marked in the Authors proposall of his Doctrine is this that the judges by whose estimation men are to passe as the qualified mater of a Visible Church are by him determined to be men truely converted and very spirituall All Writers of the Independent way have not I confesse come to my hand but of these I have seen I remember of none that saith this much so that it seemeth to be a new conception of his own touching which I humbly desire satisfaction in these particulars 1. By this when a person desireth to be admitted a member of a Church it followeth that his qualification is to be judged not by the estimation of the whole Church but of some speciall members thereof which is point-blank contrary to the Independent way of Government The consequence I prove 1. thus Either it must be said that all and every one of the Church are truely converted de facto or if that be not said this which we have said doth unavoidably follow but the former will not be undertaken by the Author because it is point-blank contrary to plain Scripture telling us that many are called but few chosen and this is confessed by such as are most peremptory for his way of Church constitution * Barrow discov false Church p. â—…0 Ainsworth Objection Ay but all are true Converts in the judgment of charity Answ Such explanation is not mentioned or hinted by the Author when he speaketh to this point of the Judges by whose estimation Church-mater is to passe 2. I prove the consequence thus Mr. Lockier speaketh of such men to be Judges as are not only truely converted but also very spirituall Now very spirituall importeth I conceive in plain English if not a superlative degree yet certainly somewhat above the meer positive to be very spirituall is more yea much more then simply to be really and truely spirituall So that either he must of necessity say that a Visible Church must consist of such only who are not only simply true converts but also much more far advanced Christians and so new born Babes bruised reeds and smoaking flax must be held out crushed and quenched or that which we said must follow Now I suppose yet further that most part of the Congregation be spirituall but in the positive degree and onely two or three or a few number in comparison be very spiritual certainly this may be by our Brethrens way of constituting a Church for they grant such as have any thing the least thing in truth of Christ appearing in them are not to be excluded then the resolution and judging of the whole businesse must be devolved upon these few Nay I must presse it yet further Albeit it may be granted that when a Church is now compleatly constitute in its integrality and organized with all its members it cannot be well supposed but there will be therein some such men very spirituall at least Rulers whom if so be they had not of themselves while they were yet a gathering yet it may well be supposed that while they are yet but a gathering all of them are but spirituall in the positive degree For what hinders but such a company of persons may come together to gather into a Church Now I pray what shall be done in this case if Church-mater in point of fitnesse must passe by the estimation of men more then positive in spiritualitie Must it be said in such a case that though they be all satisfied in conscience concerning the truth of one anothers conversion Yet they are not fit mater to make themselves a Church I would see semblance or shadow of reason for this Yea it appeareth contrary to sound reason because in homogeneall bodies such as a Church is by the Doctrine of our Brethren in the instance and period we are now speaking to what is sufficient to constitute a part is sufficient also to constitute the whole Therefore if Conversion and spiritualnesse in the positive degree be sufficient for one member of the Visible Church its sufficient also for the whole I mean considered yet as totum homogeneum The Author would do well to assay a clearing and extricating of these things upon his Principles section 6 The fourth thing to be considered is that the Author hath chosen an ambiguous term to be the subject of his thesis not distinguishing nor shewing in what sense he takes
and triall as is a sufficient ground whereupon the Church may and ought to esteem and judge the person truly gracious regenerate and endued with true saving faith and repentance in a word a true inward Saint or if somewhat else section 13 As for the Tenet of the Independent Brethren all of them speak not the same way Mr. Hooker Survey part 1. c. 2. pag. 20 21. confesseth that the expressions of some of his Brethren as well as those of the Separation are somewhat narrow at the first sight and seem to require exactnesse of the highest strain and so speaks for a candide interpretation of them to wit that when such Phrases of theirs occurre upon this Subject as these Onely the Saints faithfull called and sanctified are to be members of the Congregation such a construction as this be put upon these words persons visibly externally such to the judgement of charity not alwayes really and internally such by the powerfull impression of Gods free grace Certainly some of them have so roundly affirmed that none should be acknowledged members of the visible Church but such as are true internall Saints that hardly can such a construction be put upon their words See D. Holmes and Mr. Barclets expressions set down by Daniel Cawdry in his Schem of contradictions in the Independent way n. 17. And Mr. Lockiers expressions of this purpose along his Lecture can as hardly suffer such a construction Others of them indeed have spoken more warily and in a lower strain as Mr. Hooker himself stating the Question p. 1. pag. 15. tells us persons who may be are hypocrites inwardly yet if their conversations and expressions be such that we cannot but conclude in charity there may be and is some spirituall good in them we say and hope and are bound to conceive they are Saints these are fit mater of a Visible Church Only it is to be observed that it cannot be well discerned by his words whether he meaneth a * By a positive judgement wee meane the elicting of an act of the understanding whereby we affirme the man to be such and by a negative judgement the abstaining from affirmation of the contrarie negative judgment of charity or a positive his words as to this are so wavering and fluctuating and that very remarkably pag. 14. end and 15. begin he speaketh of the mater thus So far as rationall charity directed by rule from the Word a man can not but conclude that there may be some seeds of some spiritual work of grace in the heart Here if we look at these words A man can not but conclude one would think that a positive judgement were intended for that expression doth import a necessity of elicting positively an act of judgement affirming of the subject that form touching which the Question is But the next word which is but a may be nothing being more said there before he concludeth the description of Visible Saints seemeth to cast down that and to import lesse Then a little after he expresseth clearly a positive judgement we say and hope and are bound to conceive they are Saints Again in propounding the state of the Question the mater is involved in a cloud We cannot conclude but in charity there may be and is some spirituall good in them c. If we look at that we cannot conclude but c. one would think only a negative judgment were intended for these words import no more but a necessity of abstaining from an act of judgment whereby the form in Question is denyed of the subject or the contrair thereunto affirmed But when it is added there may be and is c this seems to speak for a positive Before it was we cannot but conclude and therewith there may be only Now it is we cannot conclude but and herewith there may be and is I verily think the godly man has been at a puzzle in his conceptions about the mater Of all the Brethren of the Independent way whose Writings I have had occasion to see Mr. Nortoun in his Answer to Gulliel Apoll. his Questions are most mâ—derate and come nearest to the truth In many particulars he cometh below that which is required by most part of all others of that way particularly in that expresly he asserteth that it is not a positive judgement but only negative that we are to have of the grace of Church-members c. 1. that we are not positively to judge ill of them section 14 But not to insist on these differences this in generall is their common Tenet that only such can be taken to be members of the Visible Church whether as foundationalls at the first gathering of the Church or as additionalls by admission into fellowship of the Church as may and ought to be accompted in the judgement of charity true heart-beleevers having reall communion with Christ and that upon sufficient evidences given thereof 1. By knowledge in the Fundamentall points of Religion and such other as are requisite and necessary to be known for leading a life without scandal 2. An experimentall work of Grace upon their hearts of Repentance towards God and Faith in the LORD JESUS CHRIST 3. A conversation not only without scandall and offence before men indeed Norton goeth no further but also without neglect of any known duty and commission of any known ill concerning which they must be a good space tryed first in a way privat if the Church be a gathering by one another mutually untill they be mutually satisfied in the judgement of charity touching the truth of the grace of each other If it be in the admission of additionall members the triall is first by the Ruling Elder or Elders both by way of diligent enquiry for information from others and by way of conference with and examination of the parties themselves Then all things being clear and satisfactory to the Elder the person being propounded to the Church the people also must as opportunity may serve them try their spirituall condition and that both wayes too If these find no realitie of satisfaction they present their dissatisfaction to the Elder or Elders which stayes the proceeding for the present But if satisfaction hath been gotten by Elders and People in this privat way then the persons to be admitted must further every one after another if it be at the first gathering of the Church make first a publick confession of their knowledge and faith in the grounds of Religion then a declaration of the experimentall work of their effectuall vocation 1. In Repentance from dead works 2. In their unfeigned faith towards the Lord Jesus and then must produce if required a testimony of their blamelesse conversation For a testimony to my faithfulnesse in this representation of their Doctrine I refer the Reader to these on the Margent * Hookers Survey p. 1. c. 2. pag. 14 15 24 25. p. 3. cap. 3. pag. 4 â— Brief Narrat of the pract of the Churches of N. E. pa.
1 2 8 9. Mr. Cottons way cap. 3. sect 2. pag. 54 55. sect 3. pag. 56 57 58. So in a word their Doctrine in this point is that none are to be received members into externall fellowship of the Visible Church but such as are already true heart-converts indued with saving grace and having reall internall fellowship with Christ in the judgement of charity grounded upon such triall and evidences as we have heard section 15 As for our judgement in the controversie I mean of the Church of Scotland at which the adversaries especially this with whom we have to do mainly hath an eye Albeit we know no Protestant Church in the world differing from us in this but the Independents scarcely shall you find any of our adversaries directly make a proposall of it what it is but for the most part as they give intimations thereof here and there would bear men in hand that we do allow any whosoever professe the Christian faith although their lives and conversations were never so wicked and prophane to be fit matter and members of the Visible Church Which is I must say much want of ingenuitie in them and great injurie done to us as will appear shortly So Mr. Lockier along this Peece intimating our Doctrine speaks alwayes of persons meerly professing the things of God But I wonder much how that did fall from the Pen of Reverend Mr. Hooker speaking of our judgement Surv. p. 1. c. 2. pag. 20. The pinch of the difference lyeth in this whether such as walk in a way of prophanenesse or remain pertinaciously obstinate in some wickednesse though otherwayes professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit mater to constitute a Church this is that which is controverted and should have been evicted by Argument he is speaking to Mr. Rutherfurd Good Mr. Hooker where did you ever read such an assertion as this in Mr. Rutherfurd or any of ours I need not stay upon vindicating Mr. Rutherfurd in this he will do it ere long himself I shall only plainly propound our Judgment upon the Question in these two Conclusions section 16 1. Conclus True heart conversion regeneration sanctificatiâ—… inward saving grace in reality of existence or conceived at 〈…〉 to be in the judgement of charitie is not requisite as the qualification necessary in the Ecclesiastick Court in order to admitting persons to be members of the Visible Church Or thus to the same purpose it is not necessary nor requisite to the effect that persons be accounted fit mater of the Visible Church that they be such as upon tryall and approven evidences may and ought to be conceived in the judgement of charity by the Church already inwardly regenerate sanctified taken into reall fellowship with Christ And therefore we judge it altogether unwarrantable to put such as are desirous of the externall fellowship of the Visible Church to such tryalls touching the work of saving grace in their hearts in order to admitting into Church-fellowship and as antecedently necessary thereunto as is tanght and practised by Independents and set down summarly here a little before section 17 2. Conclus A serious sober outward profession of the faith and true Christian Religion together with a serious profession of forsaking former sinfull courses if the person be one coming out of heathenisme or some false Religion or an outward conversation free of scandall at least accompanied with obstinacy if he hath been a Christian in Profession before and a serious Profession of subjection unto the Ordinances of Christ A serious profession of these things I say as such considered abstractly abstractione simplici from the work of inward saving grace and heart-conversion by true Repentance and Faith is sufficient qualification in the Ecclesiastick Court to constitute a person fit mater to be received as a member of the Visible Church and accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst these that are within If it be asked what I mean by a serious profession I Ans Such a profession as hath in it at least a morall sincerity as practick Divines are wont to distinguish tho haply not alwayes a supernaturall sinceritie i. e. that I may speak more plainly which is not openly and discernably simulate histrionick scenicall and hypocriticall in that hypocrisie which is grosse but all circumstances being considered by which ingenuity is estimate amongst men giving credit one to another there appears no reason why the man may not and ought not to be esteemed as to the mater to think and purpose as he speaketh from whatsoever habituall principle it proceedeth whether viz. of saving grace and faith or of faith historicall and conviction wroâ—… by some common operation of the Spirit A man that hath such a profession as this and desireth Church-communion I say the Church ought to receive him as a member And albeit I deny not but where there is just or probable ground of suspition that the profession hath simulation and fraudulent dealing under it as in one new come from a hereticall Reâ—igion or who has been before a persecutor of the faith and professours thereof there may be a delay in prudencie and time taken to try and prove if he dealeth seriously and ingenuously but that tryall must not be to cognosce upon the truth of the work of saving grace in the heart Pastours indeed ought wisely and diligently try and acquaint themselves as far as they can with the spirituall state of all the members of their flock that they may the better know to divide the Word of God aright giving to every one their suitable portion that beginners may be promoved in the grace of Christ and such as are yet in a naturall state may be awakened to slee from the wrath to come But I utterly deny that such a tryall of persons touching the truth of the work of grace in their hearts is antecedently and in order to their admission necessary and in duty incumbent to the Church that is to admit them section 18 Having thus stated the Question and bounded the differences about it it would follow that we should in the next place bring Arguments to confirm what we hold for truth and to refute the contrary Which method we would have followed were we not upon the examination of a particular Peece of an adversary whose method we resolve to trace step for step Therefore proceeds now to consider his Arguments what force they have to confirm his or infringe our Doctrine Afterward having considered what Objections he brings against himself as ours and his answers to the same we shall adde some such other Arguments as may be satisfactory to Readers and the Author may if he think fit take to his consideration SECTION III. Mr. Lockyers first Classe of Arguments viz. Texts of SCRIPTURE Act. 9. 26. Act. 2. 47. Heb. 3. 5 6. brought as directly holding forth his Doctrine answered section 1 HIs Arguments are of four
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
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
these thine elect and therefore I cannot tell how to feed them It is not necessary or a Pastour to feed the Elect that he know distinctly who are the singular persons by the head but for feeding by publick Doctrine it is sufficient that he know them confusedly that they are there in the Congregation and if he have any grounds of a positive judgement concerning particular persons that indeed gives him further advantage to apply himself to those in a more particularly applicatory way If indeed it were the Ministers work to feed efficaciter to give the increase as the Apostle expresseth the actuall efficaciousnesse or efficiency of grace and they were required to feed the elect that way I confesse if the Lord did not distinctly point out the particular persons to them then they might make such a reply Lord I cannot search into thy secrets to perceive who are these c. but the efficiency of grace is in Gods own hand alone and the Minister has upon him but an externall morall suasive administration which he is to dispense for the good of the elect but he needeth not for that know them distinctly it is enough he knowes they are there where he dispenseth them and let God discern and waile them out from the rest 3. It is a groundlesse supposition and contrary to the truth that in the current and common sense of Scripture that redeemed being spoken of spirituall redemption from sin and eternall wrath as for the name sanctified it is not in this text and therefore is impertinently brought in here is taken for redeemed visibly though not really I doubt he can bring many passages of Scripture wherein it can with any appearance be so exponed yea visibly redeemed is an expression in my judgement strange to Scripture Let this suffice us in answer to Mr. Hooker in this particular We doubt not but Mr. Rutherfurd will have more full and acurate considerations on it section 10 I shall adde a word or two for proofe that by the Church redeemed by the blood of Christ cannot be understood all and every one of the Visible Church but only the Elect desiring Mr. Lockier to take the same to his consideration if the Church which Ephes 5. 25 26 27. Christ is said to have loved and given himself for that he might sanctifie and cleanse it be not the Visible Church as such and so all members of the Visible Church then neither is it so to be taken here the consequence and connexion of this proposition is necessary and clear because the attribute enunciate of it in both places is all one upon the matter for what else is it that Christ loved the Church and gave himself for it that c. but that he redeemed it by his own blood But that Eph. 5. by the Church is meant only the elect i. e. the Invisible Church is the constant Doctrine of all Orthodox Divines in their disputes against the Remonstrants universall Redemption for the Redemption of the elect only and likewise of all Orthodox Divines writing against Papists on the Question concerning the members of the true Invisible Church the Mysticall body of Christ and also upon the Question of the Visibility of the Church I instance but a testimonie of one viz. Learned Whittaker de Eccles q. 1. c. 9. tert arg where you shall find him not only affirm but solidely prove this we say reasoning thus from the place Christ is not the Head * This is to be understood of such headship as has allusion to the head of the naturall body which hath a reall influence into the body so no doubt Christ is an head in a politicall sort to the Visible Church having a morall influence by command c. but of that Church which he shall save which he shall present to himself on the day of Judgement glorious not having spot or wrinkle But only the predestinate shall be saved Ergo. only the Elect belong to the Church of Christ i. e. the Church mentioned there and to Bellarmin's answer that Christ is Head to that Church which he shall not save he saith falsissimum esse Read that whole paragraph and you shall find sundry other solide Arguments brought by him from that context to prove that only the elect are that Church spoken of there 2. Again I desire him to look forward from v. 28. to ver 30. of this very 20. chap. of the Acts and see what the Apostle saith also of your own selves shall men arise speaking perverse things to draw away Disciples after them Whether we expone of your own selves of the whole body of the Church of Ephesus or particularly of the Elders and Officers thereof is all one to our purpose It will not be denied that the Officers were members of the Church of Ephesus and as Christians were partakers of the common Priviledges and Titles competent to the Visible Church now if Paul shall be conceived to speak that redeemed by the blood of Christ let it be out of the positive judgement of charity and so far as he could judge universally of all the Visible Church of Ephesus how could this consist with what he saith v. 30. * Surgendi verbo quo utitur significat iam lupos illos fovere clandestinam perniciem donec occasione sibi datâ erumpant Calv. in loc that he knew there was some amongst them presently fostering secret and clandestine wickednesse who would afterward openly kyth apostatize from the truth and become seducers of others Could the Apostle have a judgement such as is mentioned of such that they were Redeemed by c. Sure understand the Word v. 20. as Mr. Lockier would and we shall have clearly contradictory judgements of Paul at once I judge the Church of Ephesus Universally all and every one of you Redeemed and yet I know some among you are lurking traitours who will kyth afterward he sayeth not may be some of you will but positively some of you will section 11 For the Church of the Philippians is cited chap. 1. v. 6. and chap. 4. v. 15 16. For the latter I see nothing in it that hath any colour of a ground for his point nor yet doth the former hold forth a proof of it The Apostle writeth to all the Saints at Philippi and v. 6. declares the confidence that he had that God who had begun the work in them would perfite it to the coming of the Lord Jesus Will it follow hence that all and every one of the Visible Church of Philippi were reall Saints so far as man could judge * The 6. vers by the Orthodox writing-against the Remonstrants upon the head of perseverance is applyed only to the Elect and true Believers in the judgement of verity or truth of the thing it self See Ames Coron art 5. arg 2. proving this by solide reasons no Logick will evince this from these words cited If he had taken in the 7. vers he might had a
fairer shew of an argument even as it is meet for me to think so of you all because I have you in my heart in as much as both in my bonds and in defence and confirmation of the Gospel ye all are partakers of my grace Here indeed I acknowledge is a judgment of charity passed upon them all at Philippi as truely gracious and such as God would perfect his Work in and thinks not that it can be exponed so as to be understood only of that whole Church collectively for as it is well marked by judicious Amesius on the place now cited the Apostle in this v. putteth in the Universall particle All which he hath not in the former wherein he expresseth a certain assured judgement of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being perswaded of this very thing of perseverance of these he speaks of and therefore that being spoken indefinitely this must be understood universally of all and every one of them it is very evident that in the following vers where that particle is put in though the act of judgement be lesse intensive but a judgement of charity a hoping and probable estimation and indeed the word is changed it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the object is of larger extension and must be understood of them universally Then will you say do you not yeeld the point in contraversie to Mr. Lockier Answ No wayes 1. Remember what we said â—…e main point which Mr. Lockier should have proven to make out his generall Doctrine or Thesis was that these particular Churches did gather that is receive in persons to their visible society formally upon this account and no otherwise that they were truely Godly so far as men could judge or as others say in the judgement of charity But all that I grant here of the Church of Philippi is that they were all such de facto quoad eventum and no more can be proven from the Text. 2. Though this much be granted of this Church yet his induction is not made out no not as to this much Because neither hath he proven nor can be proven so much of the rest of the Churches which he named Yea this is only the Church mentioned in the Epistles that hath so high and generall commendation as this except it be that there is an hint of the like title given to the Thessalonians 1 Thess 5. v. 5. Ye are all the Children of the light Yet this expression is much different from that spoken of the Philippians and may well suffer that exposition given of it by the Learned Nether-Dutch Interpreters in their notes ye are all namely all who beleeve in Christ And indeed it is not likely he should be Interpreted to speak so of all and every one of the members of that Church seeing he not only intimateth in both the Epistles but in the second positively affirmeth that he heard there were among â—hem some that walked disorderly working not at all but busie bodies Obj But he bids them not keep company with them that they may be ashamed i. e. as some expone it Excommunicate and cast them out of the Church Ans He requires not this to be done to them but in case of obstinacy Now I suppose they had not proven obstinate but left that disorderly walking in taking themselves to work for their living in some calling so they would escaped the infliction of that censure but would that been ground sufficient presently to hold such who had been so walking before for truely gracious so far as men can judge I doubt much if any man will assert it section 12 Mr. Lockier slips the Colossians in the proof of his induction but what might been alledged of it is alike with what was cited for the Ephesians For the Churches of the Jews first concerning that at Jerusalem he referreth back to what he hath said already out of the Epistle to the Hebrews and we refer the Reader to what we answered thereunto Next for them altogether he citeth 1 Pet. 1 2 3. 1 Pet. 5. 13. with Gal. 1. 22. And then to the 1 Thess 2. 13 14. and then addeth the Church of the Jews were such Professors as indured persecution sharp tryalls for the truth and were eminently exemplary to the World this way as indeed Profession did then generally expose unto though now not and so voluntary Profession there signified a great deale more than the forced Profession of the Gospel which now we make under such powers as call for and countenance these things doth which should be observed and allowed by them which compare Profession then with Profession now if they dealt equally in this Controversie Ans 1. The Apostle Peter clearly writeth to the Elect truely regenerated who have obtained the like precious faith with himself are kept by the power of God to salvation rejoiced in the hope thereof though they had not seen Christ yet loved him beleeving on him rejoiced with joy unspeakable and full of glory already in the first fruits and undoubted interest received the end of their faith the salvation of their souls What Are these things that use to be given or attributed to hypocrites such as Mr. Lockiers Visible Saints may be and that in such a positive way Or were there never a hypocrite in these Visible Churches of the Jews 2. The place of the Thessalonians speaks of the Churches in Iudaea indefinitely and collectively not universally saith not that all and every one of them endured such persecution and trialls again suppose they did so after they were Church members this is nothing to the point in hand the Question is upon what account they were taken in It seemeth he saw this and therefore subjoyneth that Profession did then generally expose unto such trialls But undertaking of a profession of ReligioÌ„ exposing to trials if there be not actuall assaulting is no sufficient ground or evidence positively to hold a man truely gracious so far as men can judge 3. Such wonders and signes as the Gospel was accompanied with then may be as forcible to draw men without change of heart unto the profession of it as we see in Simon Magus as a Magistrats call and countenancing of it when there is no such miracles and signes and therefore there is not such inequality between profession then and now nor such inequall dealing in comparing the one profession with the other as Mr. Lockier imagines section 13 After this induction neither full in the enumeration for there be other Churches in the New Test mentioned beside these as the Churches of Asia beside Ephesus Rev. 2. and 3. which I think he did forbear to bring in his induction because their case would spoken too clear against his undertaking nor made good in the particulars as to the thing affirmed of them he formeth an objection at his own pleasure against himself and assayes to answer it Let us consider both section 14 If it be objected sayeth he that
such matter i. e. Members as are all truely Godly But the former is true Ergo c. and if thus then we deny the connexion or consequence of the first Proposition And my reason for the denyall thereof is this Because I may say if the Churches Visible be de facto such that all or most part of their Members be truely Godly and shining in the Power of Godlinesse at the time wherein God hath decreed to bring in the Jews that will be sufficient for provoking the Jews although it be not constitute by a Rule or Precept that the Church in admitting Members into externall Church-fellowship admit none but those that are truely Godly And why may we not say that the Lord will at some time for carrying on a design decreed by himself in the way of the dispensation of his efficacious Grace make his Visible Church at least in most part the Members thereof better as to the reality and Power of Religion then he requires them to be by way of Rule relating to Ecclesiastick proceeding with Persons in admiting them to externall Visible Church-communion In a word the futurition of the provocation of the Jews by the Power of Godlinesse in Gentile Professours proveth only that God is to make the Gentile Professours such de facto or at most what they ought to be in point of their duty for serving and glorifying God But proves not that they ought to be such in point of qualification in foro exteriori Ecclesiae and in relation to admission to the externall society of the Visible Church section 11 Or Secondly It may be formed thus If the Jews shall be provoked to turn unto the Lord and imbrace Christian Religion by the glory and purity of his Worship and Worshippers then the Visible Church or Churches use which ye will now shall be constitute or consist of such as are truely Godly But the former is true Ergo the latter also And I answer 1. Suppose the consequent be granted in as large an universality as it can be taken in Yet it speaks nothing to the Question in hand Why Because only of what is to be de facto quoad eventum by dispensation of effectuall Grace in the Visible Church And not what ought to be by rule of necessity that the Church Visible may be rightly constitute in its Visible Church-state and the Question is about this latter not that former And dispensations of effectuall Grace are not our rule in this 2. Nor yet doth it follow of necessity that even de facto the Church Visible shall be so constitute as to its matter in every difference of time but only that it shall be at that time that the Jews are to be brought in and converted to the Christian Faith Yea nor doeth it follow that de facto even at that time the Church Visible shall be so constitute in its mater that all and every Member thereof shall be truely Godly and shining in the manifestations of Purity and the Power of Godlinesse but that so it shall be for the most part and commonly in the Visible Church I acknowledge that a means of awaking up the Jews to come unto and imbrace the Christian Religion will be a more glorious full Reformation of Christians both in point of Worship and in point of conversation Now Superstition and Antichristian Idolatry amongst those that are called Christians which are these they only see for the most part is a stumbling block to them that ly in their way at this day and I will not say but the impurity and unrighteousnesse of Christians is also a stumbling block to them Albeit I think they do not so much stumble at this as at the former considering that which is well known in the places where they live how much notour and known unrighteousnesse is amongst them generally being for the most part most covetous exorbitant usurers cheaters c. most evidently the deadest formall slight in performance of their way of Worship as mine eyes have been witnesses of any people in the World Yet I say I will not deny that this may stumble them and they may be do pretend it also Therefore Babylon the Mother of fornications must and will down And the Princes of the earth that have given up their power to that Whoore will hate her burn her flesh with fire and the Lord will purge and reforme his Worship and Ordinances and the Christian World from Superstition and Idolatry And I believe also that their is a time coming when there shall be also a more general and shining Reformation of the lives of Christians that both these shall concur as means to provock the Jews to fall in love with the Christian Religion and to seek unto Jesus Christ But that all and every Professour in the Visible Church shall be truely Godly or shining so gloriously in the Power of Godlinesse for indeed it is not Godlinesse simply so much as a more then ordinary shining and eminency of it that will be the means of this great work which Mr. Lockier has not heeded well in this Argument or that if any in the Visible Church be not such convincingly though otherwayes professing the truth and pure Worship and living without scandall shall be casten out neither the necessity of that effect doth require nor can there be warrant of Scripture produced to say or beleeve that it shall be so section 12 As for the passages of Scripture brought for illustration and confirmation of this fourth reason though the very sense of them given by him were granted they bear no more but what we have granted that God will by dispensation of providence punish destroy and purge out among his Elect in the Church wicked idolatrous godlesse and profane ones and this we deny not but that the Lord now and then may be towards the end more is and will be doing this But speaks nothing expresly and directly nor by way of consequence of a rule concerning Ecclesiastick qualification of persons in relation to admission into externall Visible Church fellowship But verily the most part if not all of them are but absurdly and violently contrary to the genuine scope of the Spirit in them drawn to this purpose in hand I shall not now insist much upon them But briefly point out the perverting of them section 13 For the first Esay 66. from ver 16. to the end let the Reader be at the pains to read but upon the place Calvin Junius and the English notes and especially if he have any skill in the Language the notes of the learned judicious Nether-Dutch Interpreters and I doubt not but he shall find such an Exposition and up-taking of the series and threed of that context as shall fill and satisfie his minde much different from that of Mr. Lockiers which is but a new coyn'd Interpretation by men addicted to the millenarian phancy and forced upon the Text. I shall only give some little
and all the Churches in the world were of such a complexion and constitution And we acknowledge that as it is the duty of every professour in the Visible Church in the sight of God that they be not only so far as men can judge but in truth and indeed truly gracious having true saving Faith Repentance and Sanctification So that it is the duety of Ministers and of every one in the Church according to their station and capacity to endeavour by all means instituted by God that it may be so But the thing that we oppose is your rigid opinion that will have no Church Visible at all unlesse you have it of such a complexion and will have none permitted to enter the society of the Visible Church unlesse before they be truly gracious sealed of God by his Spirit at least giving such convincing evidences hereof as they may be accounted such as far as men truely godly â—an discern and judge and will have all who are not such casten out to be as heathens This we oppose because it hath no warrand in the Word is contrary to the Word is obstructive to the salvation of many souls tendeth to the ruine of the Christian Church and Religâ—on But to oppose this and to oppose a Church of that complexion and constitution you speak of are much different Here then first we desiderate ingenuous dealing with us section 3 But what a flood of bitternesse followeth upon this What horrid crimes laid to the charge of his Opposers and what terrible dooms and woes denounced against them They have a meer spirit of contradiction bordering upon malice and blasphemy liâ—… Jews who not able to disprove things that were taught yet would contradict being filled with envy Acts 13. 44. A spirit of pure contradiction haunting men not a spirit of superiour light a tempter shewing men to be poisoned with Sauls spirit leaven'd with envy and malice and out of this do little else but blasheme the Tabernacle of God and these which dwell in heaven which is no other but a spirit of Antichrist Rev. 13. 6. whereupon is denounced Acts 13. 41. Behold ye despisers wonder perish c. and not wondering at nor believing the things that God sayeth and doeth no other effect produced by the Word and Works of God brought to their door but despising and thereupon with the repetition of the former 1. New denunciation of the curse Ezra 6. 12. and then here spoken to as heathen such as he doubteth Darius was but if he was one then cursed by one of their own high and low of them one as well as another as alterers and destroyers of Gods worship and People and will have them take this off his hand as an article of their Creed Will ye not believe And then the Prophesie denounced against the Antichrist and his followers Rev. 19. from v. 11. foreward is applyed to them Is this the soft sweet whispering we were told of Ah Mr. Lockier my soul is sorrowfull and heavy to think a man professing Christianity a Minister of the Gospel standing to speak in the LORDS sight and in his Name should have uttered such a horrid accusation and bitter invective against many whom Jesus Christ hath interest in and will owne at the last day I beseech you Sir return into your own thoughts and consider as in the Lords presence 1. Against whom you have spoken these things who were the Opposers of that your Doctrine nearest to you at that time and so to whom most nearly you intended your speech then uttered and now Printed Were they not the honest and faithfull servants of Jesus Christ the Ministers of Edinburgh and other ancient Christians there Were any of the people of that place so opposite to you in this mater as the most ancient and solide Christians many of whom were in Christ ere you or I had a being in the World and then with them doth not the Godly Presbyterians in the three Nations oppose you in this mater and the Godly Divines over-seas some of which have positively Printed their judgement in opposition to your way As n. the Valacrian Câ—asse And are all these led by a meer spirit of contradiction c. 2. Consider Sir what is the mater of quarrell Because they oppose your way of outward constitution of the Visible Church which will permit none to enter or abide in the fellowship of the Visible Church under the care of the Ministers of Christ but such as are already truely regenerate as far as the most discerning men can judge though they wish and endeavour by Prayers to God by pains upon men that all in their Churches might be such and would account it their Crown and rejoicing how many they may have such Is this to blaspheme the Tabernacle of God to destroy his Worship and People a spirit of Antichrist For which they must perish be cursed destroyed and all that written Rev. 19. from vers 11. come upon them Suppose they were in an error as it is not an error but the way of Christ might it not have passed amongst the Wood Hay or Stubble built upon the foundation but not destroying the foundation which may burn the builders being safe Ay but say you they maintain it out of a meer spirit of contradiction as did the learned Jews seeing a great aptnesse in many of their Countrey-men to receive the Doctrine of Christ and they not being able to disprove the things that were taught yet would contradict so they c. Ah Mr. Lockier What could the accuser of the Brethren said more boldly and more bitterly 'T is true some of our Countrey-men have shown themselves too ready to receive your Doctrine yet blessed be God not so many as you by insinuation boast of These few that hes done so I judge not their persons they will stand and answer for it before their Judge at the last day Some are now but fulfilling that which they had once prophesied of themselves But to you here Mr. Lockier 1. Suppose they be in an errour that oppose your Doctrine concerning the necessary qualification of persons for being mater of a Visible Church What are ye to judge them to do it out of a meer spirit of contradiction that they are poysoned with Sauls spirit leaven'd with malice and envy c. Would not charity have required that you should have judged possibly they do it out of ignorance and not out of malice against knowledge of the truth Were these Godly modest men Hooker Cotton alive they would and such as are alive of that way that are pious and judicious will I am confident detest and abhorre this your unchristian cruell judging of us Blessed be God we stand not nor fall at mans judgement we have one that judgeth us our Lord Jesus Christ and to him we referre this challenge you have laid to our charge and Sir if you do not repent of the rashnesse and cruelty of it which from our souls
it was not legall I mean ceremonially nor typicall so neither was it ever abolished Let Mr. Lookier shew me a Text in the whole New Testament importing an abrogation of it Nay we trust through the Lords grace ere we come to an end to give evidence from the Word of God that there is a Church Visible under the New Testament of a larger extent and bounds I mean in point of Government then a Province or Nation even a Visible Church Universall Therefore I conclude that we maintaining a Nationall Church in no other sense then this which is still warranted and allowed in the New Testament it is nothing else but grosse Separatisme to gather Churches out of Churches upon this account because they are united into one Nationall Church in this sense As to that alledged by Mr. Lockier of gathering Churches out of that one Church of the Jews which he would confirm by Gal. 1. 22. I Ans The alledgeance is grossely impertinent for why We are now upon the practice of gathering and constituting Churches in a new Visible Church-state of persons withdrawn from Churches wherein is the sound Doctrine of the faith of Christ and pure Sacraments according to their institution such as the most judicious and Godly amongst the Independent Brethren themselves confesse to be true Churches upon this account because they are united into one Nationall Church in point of Government But now will Mr. Lockier say that the Christian Churches of the Jews were gathered out of the Jews upon this account because they were a Nationall Church in this sense He cannot upon any warrand in the world The ground of their gathering out from the rest of the Jews was because the rest would not beleeve Jesus to be the Messiah nor imbrace him as their Saviour But would still adhere to their ceremoniall Worship Sacrifices and Priesthood and would be saved by their own righteousnesse blaspheming Christ and his Doctrine section 4 The second objection he propoundetâ— to himself is this Those men are full of Heresies and dangerous opinions that follow this way many monsters came out of your Independent Churches therefore surely 't is not of God c. I must say again Mr. Lockier doth prudently to make choise of such arguments against himself to answer as are little to the purpose in hand I think no understanding adversary would have moved this as an objection against his Doctrine handled in this Lecture concerning the matter of the Visible Church But I think indeed being well managed it may be made use of to good purpose against their Independent Churches in point of their Government thus The Government that is apt to open a door to Errors seemeth cannot be of God But such is the Independent way of Church Government Which makes every particular Congregation Independent and supreme in Government so that if any of them fall into Error there is no Ecclesiastick Power on earth that authoritatively can interpose to redresse wherein they go wrong And certaine it is by this occasion many Errours have sprung up amongst them that follow this way And for this very cause it is that so many maintainers of grosse Errours as Anabaptists Antinomians c. lay hold on this way of Government as most suitable to their designes and serviceable for their safetie and indemnitie And here I shall desire Mr. Lockier to remember how that Reverend Mr. Brightman parallelling the Churches of Geneva France Low-countries and Scotland put the speciall point of their commendation on the nature and way of their Government viz. Presbyteriall whereby they have more then any Reformed Churches preserved themselves in Unity and Truth free of Schismes and Heresies But we will have place afterward to speak of this point of Government It seemeth to me very likely that M â— Lockier hath drawn in this objection in this place namely upon a design against a Person as we shall see apparent ground even now in his answer section 5 Answ 1. All is not true that is said of Congregationall Churches and their friends it hath been an old wyle of the Devil Nay I know all is not true which is Printed of Persons honouring and loving Churches of such a constitution witnesse Master Edwards Gangren nay Master Rutherfurds Spirituall Antichrist pag. 250 251. The Lord Generall Cromwell is charged with publick scandall and unsoundnesse in the Faith because of a letter to the Parliament then having set down a part of that letter out of Mr. Rutherfurd what Heresie sayeth he is in this letter I know not and then applyes to Master Rutherfurd his constructing of that letter Psal 56. 5. and that of Solomon Pro. surely the wringing of the nose bringeth forth blood Then cites another speach of Master Rutherfurds Spirit Antich pag. 251. viz. to my knowledge there 's not this day in England any that is a meer Independent which maintaineth nothing but Independencie with most of those of New England and doeth not hold other unsound and corrupt Tenets c. and sayeth this maketh him tremble when he remembreth from whom it cometh Surely there be many Independents in England to whom he is a stranger And how then should he dare to speak of them all as he doeth Especially this makes him tremble comparing with what Master Rutherfurd hath in his Epistle if I lift up my hand or a bloody pen c. Answ 1. 'T is a poor and sory Vindication all is not true that is said yea or Printed of Congregational Churches and of their friends That is not the thing you are charged with in the Objection even as formed by your self that all is true c. if a great part or most part of these things â—e true the charge abideth good And true it is that more Monsters of dangerous opinions in matters of Religion have come from Independent Churches and the friends thereof and have had their recourse to that way of Government within those few years by past then I believe has arisen in all the Reformed Churches in Christendome since the beginning of Reformation As for your bringing M â— Rutherfurd upon the stage upon the account of that Letter you will do well Mr. Lockier to enter into your own heart and consider from what designe and intention this hath proceeded 'T is very apparent it has come from little purpose or intention to clear that Letter in the things charged upon it Seeing you have not so much as hinted at the clearing of one animadversion on it But thought it enough to say you know not what is amisse in it and to bid the world judge of it Give me leave to say it of Mr. Lockier If Generall Cromwels Souldiers defended him not better with the Sword then you do here with your pen it were not very safe for him to go to the fields Well I will not determine upon your intentions But if the intention of the work of this businesse looketh not towards stirring up of persecution against the Godly
by reason 〈◊〉 their gift of discerning perceiving in the persons true inward saving grace section 5 But to this supposing that which we shall make good in the proofe of the assumption they did admit them upon their first making professâ—… without delay or further enquirie I rejoyn thus If the Apostle â—…d admit them 〈◊〉 discerning and judging positively reall grace in them then that discerning and judging of theirs eithe◠〈◊〉 proceed from and was the act of an 〈◊〉 ordinary gift of an 〈◊〉 and Propheticall Spirit or from 〈◊〉 ordinary gift of dâ—…cretion common to beleevers 1. It cannot bâ— said that it was from the former For 1. I require a proof thereof from the History of Scripture because this Question beiâ—… about 〈…〉 of fact the probation is incumbent to my adverâ—… 〈◊〉 the affirming party But he shall 〈◊〉 be able to 〈…〉 of this from the History of 〈…〉 such 〈…〉 â—…dinary Propheticall gift of discerâ—… 〈…〉 of that 〈◊〉 E. G the gift of Diting and 〈…〉 â—…nicall Scripture was not inherent in the mind of the 〈…〉 way of 〈◊〉 permanent â—abite whereof they might make◠〈◊〉 â—…eir own will in ordinary But was present to them by 〈◊〉 â—…ansient motion or â—…scation of 〈◊〉 Spirit Now albeit it be true that the Apostles â—…meâ—mes de fâ—cto had such an extraordinary and Propheticall inspiration whereby they discovered secrets of mens spirits as 〈◊〉 had in the mater of Ananias and Saphira Acts Yet what warrand have wâ— to beleeve that they were to 〈…〉 an extraordinary gift of discerning the spirituall estaâ—… 〈…〉 â—…narily and when they were to go about the receâ—… 〈…〉 into the fellowship of the â—…ble Church We know 〈…〉 had a promise of infallible illumination and inspiration of the Spirit foâ— leading them into all truth â—n delivering unto the â—…urch the maters of faith and juris divinâ— by word or writâ— But that they had a promise of such extraordinary illuminatâ—… 〈…〉 â—…tation of the Spirit for discerning such maters of fact 〈…〉 conversion and â—aith of 〈◊〉 to be assâ—ent to them in passing judgement when they 〈◊〉 have occasion we no where 〈◊〉 in the Word of God 3. 〈◊〉 that discerning and judgemâ—… 〈◊〉 by suâ—…â—n extraordinary gift as this it had been certaâ—… 〈◊〉 â—…fallibleâ— But we finde many to have been admitted by the Apostles who â—…ward positively discovered themselves to be but gracelesse mâ—… section 6 2. But if it shall be said that their â—…dgement in this matâ—… 〈◊〉 the act of the ordinâ—… gift of discerning 〈…〉 â—s this proceedeth discursively 〈◊〉 the outward 〈…〉 to conclude of the inward state and conâ—…ution of 〈…〉 â—…ose and fountain then I say the â—…wâ—rd 〈…〉 they proceeded as the medinâ—… or Arguâ—… to câ—nclude the persons whom they admitted to be truely converted and as Mr. Lockier hath it such as God the searcher of hearts did 〈…〉 sealed by the Spirit for his so far as men truely converted and very spirituall can discern Was either their present profession of the faith and subjectioÌ„ to Ordinances simply considered by it self as such or that profession takeâ—â—…ther with some other outward eminent effect accompanying or as connotating some circumstance of profession in that 〈◊〉 rendering it signifâ—… of more as to true inward grace in the heart then 〈…〉 materially is ordinarily and in other times This enuâ—…â—nceive is sufficiently full supposing 〈◊〉 now wâ—… that â—…ted them upon their first professing without delay of time 〈◊〉 â—…her tryall and discoveries section 7 Now to resume these if the 〈…〉 said we might be soon at a point and agreement upon the mater in this Question toâ—…hing the qualification of Church-members necessary in foro Ecclesiastico For this is the very thing upon the mater that we assert and stand for viz. that serious profession of faith and subjection to the Ordinances of God is sufficient And that having this further tryall and 〈…〉 of the soundnesse of the work in the heart is not 〈…〉 foro Ecclesiastico for the â—…mission of persons into the â—…ship of the Visible Church If it shall be said that it was not that profession alone by it self but together with some other outward â—…ble effect accompanying it such as was that mournfull humâ—… expression of these Acts 2. 3. 7. Men and Brethren what 〈…〉 which was sufficient to supply the place of a continued 〈…〉 of their conversation for 〈◊〉 and â—…ing into their experimentall work 〈◊〉 their heart 'T is true that in some at their 〈◊〉 imbracing the Christian faith and Religion we finde some 〈…〉 of that kind accompanying it reported in the â—…ory But 〈◊〉 will say that it was so with all and every one of the many thousands whom the Apostles received and baptized when as the sacred Story in speaking of these who imbraced the Christian Faith and were baptized seldome mentioâ—… or insinuateth any such thing If the 3. be said that it was thâ—â—…fession considered not 〈…〉 such but as connotating soâ—… 〈…〉 of the 〈◊〉 viz. the dangâ—… of persecution that profeâ—… 〈◊〉 Christian 〈◊〉 brought men under then which is the thing Mr. Lockier layeth the great weight on as we did see before pag. 24 25. and that Profession of Christian Religion so cirâ—…stantiate was more pregnant to signifie a great deal more touching inward grace then the same profession for mater doth now or ordinarily out of that case I repone 't is true perseverance and constant holding out in the profession of Religion under the crosse and actuall pressure of persâ—…tion is a good evidence to ground a positive charitable judgement of an honest heart and principle of grace within 〈◊〉 and undertaking the profession when it may probably 〈…〉 is noâ— nothing to this purpose But I desire it ma◠〈◊〉 â—…mbred â—ere that aâ— the Christian Profession then was 〈…〉 dangâ—… of persecution thâ— it was not alwayes actually â—…cuted Some time the Church had rest round about so 〈◊〉 Gospel then was accompanied with greaâ—â—nd many wonders and miracles which are mightily operative upon the minds of men to draw them to the following a Doctrine or way of Religion even without any spirituall heart-change And therefore I think that no man can in reason say that Profession of the Gospel lyable unto danger of persecution yet together accompanied with so great miracles and 〈◊〉 in as to â—ignifying and discovery of inward grace so 〈◊〉 profession the same upon the mater when there is not 〈◊〉 danger and withall neither are there such wonders and miracles accompanying it Further let it be considered that besides that the â—acred historiographer more frequently mentioneth the circumstance of miracles and wonders then that of the danâ—… of persecution in reporting mens bringing to the profeâ—… of â—…ristian faith besides this I say we never read marked in the story that that circumstance of the danger of persecution was taken into account by the Apostles for passing judgement upon the inâ—…â—…cerity of Conversion when they admitted to
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
impossible for them to have any certain cognition of by ordinary discerning because a man may live in a known sin of omission or commission such to wit whereof as Mr. Hooker himself speaketh he is informed and convinced by the power of the word and evidence of reason which is secret and falls not under the cognition of any outward Judicatory Mr. Norton saith somewhat more purposely that it must be a conversation without scandall that is offence before men And Mr. Hooker himself a little after he hath laid down the rule wavering from himself as indeed in handling this Question about the necessary qualification of Church members he is exceeding uncertain in expressing his mind he speaks not of living in any known sin but of committing some grosse evill But then 2. Is freedome from living in grosse evills or outward scandalls ground sufficient with a profession of the truth for the Church to passe a positive sentence or judgement that a man is regenerat and really in Christ I think indeed it may be a ground to keep us from positive judging the contrary of them which in effect is nothing else but to abstract from positive judging of their inward spirituall condition at all 3. If not living in the neglect of any known duty i. e. living in the performance of all known duty or if he will all known duties obvious to the notice of men and not living in the commission of any known evill i. e. living in abstinence from any known evill or if he will obvious to the notice of men must be the ground whereupon to proceed upon this judgement to be passed upon a mans regeneration in relation to his admission to the Visible Church and this living importeth a trade as Mr. Hooker exponeth that is a continued course Then I would enquire how long time living so is sufficient to ground the Ecclesiastick judgement and lesse then which will not serve the turn This was necessary to have been determined that the rule might be certain i. e. definite and constant that the mater might not be devolved upon the arbitrement of mans judgement or rather pleasure Here is altum silentium and so again the mater left in the mist To presse this the more and the more clearly I put the case the person desiring to be admitted to the fellowship of the Church and so to be judged of the Church whether Regenerat or not is one who has been an heathen living before and till that very time in some known sins as many sins are to heathen known sins of omission and commission Now I inquire how long time must be taken to evidence him not to be a liver in these known sins to the effect that a positive judgement may passe upon him that he is Regenerat Let a positive Answer be given to this If any shall say a definite time is not necessary for trying such an one if he have Repentance for these sins and as soon as he hath it it is enough according to what Mr. Norton speaketh conversatio absque scandalo paenitentiâ non sanato then I say Repentance here must be understood either as comprehending the inward grace in the heart but this falls not directly and immediatly under the cognition of the outward Court to be a ground or medium of their procedour into judgement yea it is the very thing or a part of the thing which is to be concluded in the judgement Or it must be taken as only comprehending the outward part of it i. e. Reformation which is nothing else but performing of the duties formerly neglected and abstaining from the evills formerly committed and if so then we are just where we were in the mist yet section 20 3. As for the third ground or part of the rule a declaration of the experimentall work of Conversion or acquaintance with Christ as M◠Hooker expresseth it or as distinctly the Author of the narration of the practices of the Churches of New-England pag. 9. of their effectuall vocation in their sound Repentance towards God and faith towards our Lord Jesus Christ is most unwarrantable and rigid What must this be a generall rule for all professours that they must make a declaration of this experimentall work upon their heart that they may be judged Regenerat and Converts and so capable of admission to the Visible Church What warrant for this in the Word The places pointed at by that last Author Mat. 3. 8. Luke 3. 8. Acts 8. 37. does not warrand any such thing In the former two John Baptist indeed charged these people to perform really the work of Reformation and Repentance that they might not delude themselves with vain imaginations of interest in God upon common priviledges But requireth not of them a declaration of the experimentall work thereof upon their hearts that thereupon a positive judgement might be passed concerning the truth of the work in their heart So in the place Acts 8 37. Philip tells the Eunuch what is his duety in relation to the susception of Baptism that he beleeve with all his heart And together I confesse insinuateth the requiring of a profession of so much that he might Administrat baptisme to him But neither does Philip require nor the Eunuch make a declaration of the experimentall work in his heart in relation to passing a positive judgement concerning the inexistence of the work in his heart Verily were this made an universall rule or ground whereby to judge of professours Conversion and consequently of their admission unto Church fellowship many an honest gracious soul should never obtain such a judgement upon them while they live there being many such who put them to declarations of this kind could say little or nothing He that were best read in practicall tractats of the nature of Repentance and Faith and the way of the Spirits working of these and had a gift of utterance should carry the fairest sentence what ever were the reall work in his heart if he could but carry fair outwardly in his conversation as an hypocrite may without scandall Nay it were in effect to erect a stage for hypocrites to out themselves upon and to cast a stumbling block in the way of honest hearts not indued with the gift of expressing themselves I deny not but good use may be made of drawing out of Christians what experience they find of the work of the spirit upon their hearts and conferences between Ministers and People and between Christians among themselves may and ought prudently to be exercised for that end But I speak against the making of declarations of this sort a generall rule and ground for judiciall tryall and passing judgement concerning the Regeneration and Conversion of Professours section 21 To conclude this Argument when these particulars held forth by the Word of God are considered and laid together 1. That Regeneration and Conversion being an inward work in the heart no judgement can be made thereupon by man but by
the duty of his servants to cast out all such in the Visible Church as they did see not to be qualified not gracious converts which is flatly contrary to that which is supposed in the antecedent Now I assume that the antecedent is clearly held forth to us in these places 1. 'T is clear that in these places he holdeth forth the Visible Church in its outward constiâ—ution as to the mater thereof to be a mixed society of good and bad truely gracious and such as are void of true grace and not only this but 2. That not only he permits it to be so untill the last day But also 't is his will and he commands his servants to permit such to abide in the Church as even to their discerning are bad leaving the separation of them to himself at the last The servant said unto him wilt thou then that we go and gather them up Yes would Mr. Lockier say leave not one of them No not one of them in a Visible Church they are where they ought not to be they want the complexion of the Visible Church c. But sayeth the Lord himself Nay but let both grow together untill the Harvest section 33 Object If it shall be objected against this exposition and application of this place that hereby it should follow that any prophane ones ought to be permitted to be members of the Visible Church which in consequence is contrary to Christs institution of Ecclesiastick Discipline enjoyning incorrigible offenders to be casten out and Excommunicat and that therefore by these tares must be understood latent hypocrites which may be such in appearance as may charitably be judged by men true beleevers Answ It cannot be that such latent hypocrites as these only are understood Why They are such tares as are seen and known by the servants they must therefore be such as falls into sins and whose badnesse is obvious to the senses of others yet there is no contradiction between this of Mat. 13. 29. so understood and that of Mat. 18. vers 17. We may say as Augustine on the same places against Donatists Domino in Euangelio dicenti in illo obtemperare debemus ubi ait si neque Ecclesiam audierit sit tibi tanquam Ethnicus Publicanus in illo ubi prohibuit colligi Zizania ne simul eradicetur triticum potest enim utrumque custodiri The reason is because they may well be conceived to speak not adidem in respect to these same sort of persons The command of Excommunication is against such notorious offenders as to their offences adde contumacie against the Discipline of the Church or at least if it be further to be extended whose offence is atrocious these that offends these wayes whether they be tares gracelesse men or indued with true saving grace But there may be sinfull livers in the Visible Church seen to be such by the servants who falls not under either of these two sorts section 34 The Doctrinall notes which the Reverend Mr. Dickson hath upon that Parable Mat. 13. 24. c. are worthy the reading and consideration to this purpose we are on and they are genuine and naturally flowing from the place The Book is common so that I need not transcribe all I shall but bring two or three of them for such as may be has not the Book at hand 1. The externall Visible Church is worthy to be called the Kingdome of Heaven even in respect of the externall constitution of it in the world notwithstanding the wicked hypocrites in it because therein Christ rules as King and hath his Subjects all professing him to be King of Saints 4. It is mater of grief and offence to see in the Church of Christ so many unprofitable weeds 5. The rash zeal of servants before they consult their Lord and Master is ready with the hazard of the Church and true members thereof to have such a constitution of the Visible Church as they should suffer none to be a member who are not inwardly Regenerat But have all others of whose inward Regeneration they are not assured plucked from among Professours 6. The Lord although he hath given order to censure scandalous offenders yet he discharges his servants to presse towards such a separation as to have all weeds and wicked in heart to be cast out Least while they gather out the gracelesse tares they should root out also the gracious wheat with them For it is not possible for any man to discern the renewed from the unrenewed so clearly but he may be mistaken 8. The mixture in the Visible Church Christ the Lord is minded to permit and commands to be permitted till the day of Judgement and then but not till then shall a full separation of the godly and the wicked of the Elect and Reprobat be made In the time of Harvest I will say gather the Wheat c. See also his note on the ver 47. This Parable teacheth us that the Visible Church in the way of gathering members and in the manner of constitution thereof it is like a draw-net taking in all who professe subjection to Christ and his Ordinances good and bad true and false Professours for it gathereth of every kinde to wit whosoever professe faith in and promise subjection to Christ section 35 Argument 8. The Doctrine which excludes the Infants of Christians from being members of the Visible Church cannot be from Christ nor have any truth in it But Mr. Lockiers Doctrine concerning the mater of the Visible Church excludes the Infants of Christians from being members of the Visible Church go c. For the proof of the proposition I refer Mr. Lockier to Mr. Baxters Dispute against Tombs If he deny that Infants of Christians are members of the Visible Church let him take some pains to answer these many solid and acute Arguments brought by that Learned man to prove that they are The assumption is most clear For Mr. Lockiers Doctrine is that none others no not one other are fit mater of a Visible Church but such as are truly converted so far as men truely converted and very spirituall are able to discern and judge This is a thing that cannot be spoken or understood of â—nfants And it is remarkable that Mr. Lockier nor here when he propoundeth his Doctrine concerning the mater of the Visible Church nor else where in prosecuting it in this Lecture does so much as once with these whom he allowes to be mater of the Visible Church take in their Infants as some others of his mind are wont sometimes to do And therefore that which Mr. Caudrie sayeth considering Mr. Hookers conclusion concerning the mater of the visible Church that had he not added a little after comprehending the Infants of confâ—derat believers under their Parents Covenant he might have been suspected c. Mr. Lockier having altogether left this out I may say it of him positively he is justly to be suspected of concurring with
Anabaptists whose Doctrine concerning the mater of a Church is the very same with his section 36 Having added some reasons from Scripture to these which Mr. Lockier was pleased to take into consideration besides which he may find sundry others in other Divines who have Written on this Subject as namely Reverend Mâ— Rutherfurd Apollonius his consideration of sundry Controversies c. and Spanhemius his Epistle to David Buchanan I might adde a large enough Catalogue of Testimonies from Orthodox Divines both ancient especially in their Writings against Novatians and Donatists and Moderne since Reformation of Religion from Poperie But being of the mind of that Reverend and Learned man who said he esteemed more of one Testimony of Scripture then of ten reasons and of one solid reason more then of ten humane testimonies I will spare to fill up Paper this way only this I may say that our opposites have the whole stream of Orthodox and Reformed Divines against them Let the Learned Ames a man in some other points too much inclining to the Independent Tenents speak for this Bellar. Enervat Tom. 2. lib. 2. c. 1. 11. 5. falsum est sayeth he internas virtutes equiri à nobis ut aliquis sit in Ecclesiâ quoad Visibilem ejus statum i. e. it s false that inward vertues or graces are required by us that one may be in the Church as to its visible state And he had good reason to say so for we shall find all Orthodox Reformed Divines alwise defining the Visible Church by outward Profession of the true Christian faith or Religion and externall communion in the Worship and Ordinances of God But never by inward holinesse and heart-conversion Thus I have done with Mr. Lockiers Lecture APPENDIX Wherein is Examined so much of that Letter Written by these of ABERDENE who lately have separated from this Church upon the INDEPENDENT grounds as relateth to the present Question touching the necessary qualification of Visible Church-members section 1 LAst Summer some persons Ministers and others in Aberdene did Write a Letter of the date 24. of May to some Godly men in the South declaring their separation from the communion of the Church of Scotland upon two points of Controversie between us and these of the Independent way viz. the constitution of the Visible Church and the Government thereof contrary to their solemn Vowes made to Almighty God in two Covenants the Nationall Covenant of this Kirk and the Solemn League and Covenant of the three Kingdomes and undertaken with so lemn declaration of their conviction in Conscience of the truth of Religion professed in this Church and under the pains of Gods everlasting wrath and of infamie and of losse of all honour and respect in this world if they should ever make defection from the same which curse I pray the God of all grace avert from them granting unto them Repentance and forgivenesse of their great sin through Jesus Christ section 2 It is not my purpose here to write an Examination of that whole Letter knowing some Godly and able men have done that sufficiently already to themselves whose pains I heartily wish the Lord may be pleased by his blessing yet to make effectuall upon the hearts of these men to reduce them from their errour into unity with this Church in his Truth from which they have departed I mind only to consider what new appearance of reason they bring touching these two points the qualification of Church-members and form of Government and shall speak to the former in this Appendix to the latter in another after our second Part of Mr. Lockiers Examination The cause why I do this thus apart in Appendices is partly because I was loath to interrupt so much the threed of Mr. Lockiers Examination Partly because it was long time and I had gone on a great way in that Examination ere a Copy of this Letter came to my hands Come we then to consider here what they say upon the first point section 3 Their Thesis is this To us it seemeth for ought we can search in the Word that none should be admitted constitute members of a Visible Church But such as with a profession of the truth joyn such blamelesse and Gospel-like behaviour as they may be esteemed in a rationall judgement of charity beleevers and their children On which I would represent these animadversions 1. A little before they expresse a restriction of this to Gospel Churches 1. As I conceive Churches of the New Testament for ought we understand say they the reall constitution of Gospel Churches c. Now as to this we desire these things propounded upon the same restriction made by Mr. Lockier before Sect. 2. may be considered 2. When as they speak of the members of a Church and not of the Church I would know whether they do acknowledge the being and unity of an Universall Visible Church or not If they acknowledge the being and essence thereof then why do they not define the qualification of members in relation to it but in relation to a Church i. e. a particular Congregation Is the necessary qualification of a member of the Visible Church Universall one thing and the necessary qualification of a member of this or that particular Congregation another and may one be fit to be a member of the Universall Visible Church and yet not qualified to be a member of a particular Congregation If they deny the being and unity of the Universall Visible Church which may be pâ—obably they do then I desire them in the fear of God to consider and if they can give us satisfactory answers to the weighty reasons from the Word of God brought by sundry late Divines particularly these of the Judicious and Learned Mr. Hudson in his late Treatises on that purpose to prove the being and unity thereof Which I am perswaded nor they nor any living man shall ever be able to do 3. When as they speak not simply of members but distinctly of constitute members none say they are to be admitted as constitute members of a Visible Church I would aske them what is the other part of the distinction What other members are there of the Visible Church unto which these constitute members are contradistinguished How are they called in their specification And what is their necessary qualification 4. When as they say that none are to be admitted constitute members but such as with a profession of the truth joyn such blamelesse and Gospel-like behaviour as they may be esteemed in a rationall charity beleevers i. e. true gracious beleevers with a saving faith 1. I would ask here why do they omit that part of the qualification required and made a part of the ground of esteeming persons beleevers by others of that way they have taken themselves to viz. a declaration of the experimentall work of effectuall vocation upon their heart and only mentioned the behaviour or conversation 2. Why have they not defined that blamelesse and
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
these Mat. 3. be called many yet their might been Pharisees many more ten to one beside of whom that Luke 7. 30. might be said Now considering that the Publicans and other such common people tho all of them were not baptized of Iohn yet generally they shew themselves more obedient and respective to the Ordinances Ministred by Iohn as also they did unto Christ himself then the Pharisees did albeit some of them also might been disobedient to him and not baptized by him it may be clearly enough seen that the Pharisees were much behind them in this and that Christ might justly chide the Pharisees as worse then the Publicans for the cause mentioned speaking of them indefinitely tho all and every one of them had not been in the blame This is not unusuall in comparing two sorts orders or conditions of persons to blame the one as worse then the other in such a particular respect in an indefinite speech when the one is more generally blame-worthy that way then the other tho may be some of the party blamed are free of the fault and some of the party commended may be deep enough in that fault This much for clearing Iohn Baptists procedure in admitting persons to baptism viz. that he did baptize persons coming to him upon their first profession withour delay or waiting for discoveries of true heart Conversion and Saintship in them section 12 Having ended this Argument from Iohns order of baptizing they tell us that many moe and more pressing grounds from the Word might be alledged to make forth this point But we are loath say they to be tedious only sure wee are holinesse becomes the House of our God It is certain our Churches are not constitute according to this rule in the full extent of it Yea alas few of our most precious men will acknowledge it to be the rule Answ 1. Albeit the Authors conceiving to their knowledge many moe grounds to be in the Word of God for making forth their point and having set down here but some few of them omitting the rest might without incurring the hazard of animadversion alledged that they passed these others being loath to be tedious because to wit they were writing an Epistle not a Tractat Yet their purpose being in this Epistle to give an account of their thoughts as they say in the beginning in this mater to some Godly men I humbly conceive that when as they say that there might be alledged more pressing grounds which I doubt not but they speak as even to their own knowledge for their point then they have alledged but they are loath to be tedious by setting them down This censure might justly be put upon it that either it is an open writing themselves with their own pen knowingly foolish wrongers of their own cause When as purposing to pick out some few grounds of many for giving an account of their belief to men whom they would give some satisfaction to and draw to their judgement and side they leave out the grounds that are most pressing for making out their point But verily I think some of them at least not so simple as to have committed wittingly and willingly such an errour Or it is give me leave to say it a meer windy word to say the least inconsideratly uttered And how sinfull a thing it is so to speak especially in maters of this kind they are not ignorant 2. But is that word Psal 93. ult Holinesse becometh thine House for ever hinted at to close up the mater one of these more pressing grounds for making forth their point O! but first this is an Old Testament Scripture spoken in relation to the then Churches of the Old Testament whatever the place importeth as well as to the Gospel Churches Now why then did you before as seems with your Master restrict your Doctrine concerning the qualification of Church-members to the Gospel Churches Or if you will now disown that restriction is it your minde that this Holinesse you plead for was also the rule of admitting Members to the Visible Church under the Old Testament Then sure Moses was in a great fault who walked not by this rule in his practise about Church Members as no man can deny Far be it from you to say it Brethren when the Lord hath given him a Testimony that he was faithfull in all his house 2. We shall not here mention the diverse interpretations of these Words of the Psalm given by severall interpreters see Calv. Pareus in locum the most genuine interpretation I conceive to be Either to take them as our English translation renders them Holinesse becometh thine House and so as holding forth the duty of these who are the Lords House Or thus rendring them to thy house beautifull holinesse viz. belongeth as their peculiar priviledge bestowed on them by thee but whither of these wayes they be taken they make nothing to the Authors point Not taking them in the latter interpretation as is evident the Authors I beleve will not say that God by the efficacy of his Grace works Holinesse in all and every Member of the Visible Church Nor yet taking them in the former According to which the simple meaning of them is no other but that which is expressed in the latest edition of the English Annot. on the place a holy life and conversation becometh them that professe themselves to be servants to so great and glorious a Majesty and who of us will deny this this importeth what is the duty of all that professe themselves to be in so neer a relation to God as his House which is to be Holy in the Truth of the thing or object and not only so to cary it before men as to be esteemed by them such in charity which men may doe without the reality or Trueth of the thing And this we grant that men professing themselves the people of God ought in duty as they would answer their profession to be truely Holy But what is this to the point of the qualification necessarily requisite in persons in foro Ecclesiastico that they may be admitted to the externall fellowship of the Church Wherefore 3. we confesse our Churches were not constitute according to this rule I mean of the Holinesse spoken of in that passage of the Psalm Nor indeed could they nor can ever any Churches in this world be so constituted because it is true Holinesse in the reality and truth of the thing that is spoken of which falls not under the cognition of the Ecclesiastick court to be a rule of admitting persons unto the constitution of the Visible Church 4. I know not well whom they mean by these few at least precious men whom they insinuate to acknowledge their rule Except they mean themselves who have sinfully separated themselves from the Church of Christ But I may say they have no cause to weep and say alas for the precious men that will not acknowledge their new rule of
passage contrary to any truth otherwhere delivered in Scripture may consist with the purpose of Antecedents and Consequents in the context It may well be Intâ—…ret in such a particular signification in that particular place thâ— it could not be found in that same signification in any other place of Scripture Much more if the purpose intended in the Text and some circumstances to be found in the context be such as requires it to be taken in such a signification Now to the presâ—… purpose in hand 1. The genuine grammaticall signification of the word Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such as may well be applyed to signifie a coâ—…tion or Colledge of Rulers and certain it is that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftener then once in Scripture used for the convention 〈◊〉 Colledge of Judges or Rulers as Psal 82. â— 1. 2. To take the word in such a sense here for the Colledge of Church Rulers the Eldership puts no sense upon the place contrary to the Analogie of faâ—…or any truth otherwhere delivered in Scripture lâ—t Mr. Lockier shew us any thing of this kind What is brought by him a little after from 1 Cor. 5. 4. shall be considered in its place 3. â—here is nothing in the antecedents or consequents or in the context of the place inconsistent with it Yea 4. The purpose spoken of in the Text and circumstanâ—… are such as seeme to requâ—… it to be taken in such a signification â—…y I will â—ot say that the purpose or circumstances will force us to take the name of the Church here in a different signification from that whereby it signifies the visible society of Christians as well privat professours as Rulers Yet this I will say that such is the purpose and such circumstances are in the context as permits not all and every one Universally who are coprehended under â—…signification otherwise to be taken in as the definit persons to whom that dilation of offences and inflicting of censure spoken of there doth belong but that must be the Rulers alone I like well the judicious observation of Cameron in his praelect on the place pag. 26. Edit Salmur in 4. where after that he has said sundry things before upon the use of the word Ecclesia at last has these words which I think speaks the most genuine meaning of the place Aâ— haec omnia illud accedit c. to all saith he that hath been spoken this may be added that these things may be said to be told to the Church which are told to these who are with authority over the Church for as the body is said to see when as only the eyes do see so the Church is said to hear that which these only hear who are as it were the eyes of the Church noâ— that the Rulers are vicarii or substitutes of the Church as the eyes are not vicarii or substitutes of the hands and feet But as the body is a certain whoâ—e whereof the severall members have their severall functions in the very like manner the Church is aâ—… body that consists of the compaction of more members to each of which belongeth their proper functions so that when one presents an object to be seen by the eye he is said to present it to the body so he that dilaâ—eth a matter to the Colledge of Presbyters he seemeth to dilate it to the Church whereof that Colledge is a part so far he judiciously section 3 Now take the name of the Church in that sense that is competent to the whole body of Christian Professours yet that all and every one of the body signified by that name cannot be taken as the definite person to whom these actions spoken of here belongs as formally concuâ—…ing therein I prove 1. because the actions here spoken of as belonging to the Church are Acts of Government and Authority yea Acts of highest authority and power receiving of publick judiciall delations judging upon them authoritative commanding amendement of the offence inflicting of publick even the highest censure of Excommunication upon disobedience But cleat it is from Scripture that not to all and every one members of the Visible Church for example women and children are Acts of Government and Authority formally competent and therefore these things ascribed here to the Church cannot be understood to be ascribed to the whole Church Therefore I think Mr. Lockier must either say one of these two that of the whole Church women and children are no parts or that women and children must have an hand and concurrence formally in receiving publick judiciall delations c. or else he must correct that Which word Church Math. 18. 17. I judge doth mean the whole Church and expound it of all men of age in the Church Professours as well as Elders and then give us leave to ask him where he can finde the Church so used for only men of age professing excluding women and children And to use his own Argument if he cannot finde it so used otherwhere in Scripture how can he judge it to mean so here But 2. that the persons here designed cannot be all and every one of the Church that are men of age but must be the Rulers or Eldership only I prove 1. by an Argument ad hominem upon a ground acknowledged confessed and practized by these of the Independent way themselves well observed by worthy Mr. Baillie Disswasive from Err. par 1. c. 9. p. 192. they to whom offences are to be told immediately after the two or three witnesses in a private way are not heard are intended and meant here when Christ saith tell the Church But the Elders alone without the people concurring with them are these to whom offences are to be told and delated immediately c. Ergo. the Major or first Proposition is clear in the Text The Minor or Assumption is their own confession and practice See Hooker Surv. Part 3. c. 3. p. 36. maters are first brought to the Elders they must judge whether the maters be of weight or worth examine the cause call witnesses take depositions yea and at last ere ever the people give any vote propound the sentence dogmatically which the people are oblidged to obey in the same way that they are oblidged to obey their preaching of the Gospel So then either our Brethren must acknowledge that under the name of the Church here Tell the Church are intended the Elders alone or their doctrine and practice of bringing scandals first to the Eldership thus as we have seen must of necessity be not only groundlesse beside Scripture warrand but directly contrair to the Scripture in hand And here it is remarkable that the learned and godly Mr. Parker albeit he be of a judgment contrary to us touching the first subject of the power of the Keyes yet is forced to acknowledge with us that in these words Mat. 18. 17. Tell the Church in the beginning of the Verse is meant the
governing yet each acteth orderly in his distinct place viz. privat Christians in their place Elders in their place and station Yet this takes not away the absurdity For seeing Mr. Lockier will have all and every one in the body of the Church formally and authoritatively to act in the acts of Government it followes that all and every one of them are formally Governours and Rulers the privat Christians as well as the Elders and there is no distinction between them at all as to governing except of meer order in acting Certainly if all and every member of the naturall body did formally elicit the act of seeing albeit that part of the body which we now call the eye were supposed to act therein in some respect somewhat distinctly as to order from the rest of the parts Yet all the rest of the parts were as formally and properly an eye as it Therefore as it were madnesse to say that in the naturall body each member doth formally act seeing So it is exceeding absurd supposing the Church to be an organicall body and some of the organes whereof it is composed are rulers governing and commanding in the Lord to whom subjection and obedience in the Lord is to be given by the rest and are as the eyes in the naturall body Yet to say that all and every member in the Church hath a formall authoritative hand or influence in the acts of governing 2. See the incongruity of the Authors comparison The power sayeth he may be fundamentally in the whole viz. body For he is speaking in the immediatly preceeding words of an organicall-body and yet each organ c. for instance the sensitive faculties are in all the soul originally c. What incongruity is this to propound in the generall of power fundamentally in a whole body organicall And then for an instance oâ— simile to tell us of powers or faculties in the whole soul originally Is the soul an organicall body But may some say the Author saith the sensitive faculties are in all the soul fundamentally and radically and the soul radically and fundamentally in all the body and so would by consequence say that the sensitive faculties are in the whole body fundamentally and radically Answ 1. 'T is a very grosse absurdity to say that the soul is in the whole body fundamentally and radically or potentially as we have shown before It is formally and by way of information in the whole body 2. It is a grosse inconsequence the sensitive faculties are in all the soul and the soul is in the whole body Therefore the sensitive faculties are in the whole body fundamentally Nay they are fundamentally and radically in the soul and therefore are not fundamentally and radically in the body neither whole nor part But are formally and by way of inhesion in their respective parts or organs of the body 3. I would fain know of the Author what he does make in the Church answerable to the soul in the naturall body and so that wherein the power of governing is fundamentally and radically as the sensitive faculties of the naturall body are fundamentally and radically in the soul Is it the whole Church as comprehending both people and Ministers That is the body Or is it the people That is a part of the body The truth is Mr. Lockier is at a losse here with his simile Jesus Christ as King of the Church is unto the Church as the soul in the naturall body And the power of governing is fundamentally and radically in him and not in the body of the Church And therefore 3. to make use of the last words of his similitude for which we thank him as making clearly against himself and for us as the sensitive faculties are radically and fundamentally in the soul and act only as he sayeth well by such parts as are fit to act by as seeing by the eye and hearing by the ear and the soul acts all its works by such organs as are proper to each work The hands to work the feet to go So to give the apodosis which he had no will to expresse Ecclesiastick organicall powers such as the senses are â—n the naturall body as the power of governing teaching administrating the seals are fundamentally in Christ the King of the Church and act only by such parts as are fit to act by Rulers Teachers and Ministers These are the proper organs of those works section 7 The fifth and and last Obj. he meeteth with is this The Elders of the Church are called overseers stewards shepherds fathers All which in their analogy hold forth a peculiar and sole power to do things fathers govern alone so overseers c. As to this propounding of this Argument 1. We speak not for a peculiar sole power to do things indefinitely in Elders But for a sole power of authoritative acting in maters of Government and not excluding or denying unto people a private judgement of discretion to try and prove the actings thereof by the rule 2. The Author leaves out some of the names and titles given to the Elders which use to be alledged in this Argument besides the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guides leaders conducters governours Heb. 13. 7 17 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. Rom. 12. 8. 1 Thessal 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governments or Governours the abstract being put for the concrete 2 Cor. 12. 28. 3. Because the Author is pleased to propound the Argument from this ground in the softest way for his own advantage we desire the Reader will be pleased to take it thus These persons and these only in the Church have power and authority to govern and consequently are to exercise formally acts of Government to whom in the Scripture by the Spirit of Christ are appropriated such names and titles which do import the power and authority of governing But to the Officers of the Church are such names appropriat as importeth power and authority of Governing Ergo c. For the major or first proposition I think it may be clear to any of it self And if any shall be so wilfull as to deny it I would ask him as doth the learned Authors of jus divin of Church Government Par. 2. pag. 170. to what end and for what reason are such names and denominations importing power and authority of Government appropriated to some persons i. e. given to them and not to others if not for this end and reason to distinguish them that are vested with authority to govern in the Church from others and to signifie and hold forth a duty or work incumbent to them and not to others The assumption see evidenced at length in jus divinum of Church Government Par. 2. pag. 171 172 173. the summe is this These titles Elder Overseer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conducter Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steward Pastor Governments Ruler are names which generally
of Elderships and Presbyteries of more Congregations consociated that they may lawfully be and of diverse sorts is confessed But there are these points especially concerning them of which there is controversie between us and our Brethren section 4 The 1. is concerning the nature of their power over the severall Congregations or Churches consociated in them Our Brethren of the Independent way attribute no other power unto them but of counsel perswasion to informe and hold forth unto the Churches what is commanded by the Word of God to exhort perswade them to their duty to obedience of what they find commanded in the Word But allow them no authority and jurisdictionall power to enjoine their determinations from the Word authoritatively under pain of Ecclesiasticall censures So Mr. Hooker in the forecited place pag. 2 3. 't is true he calls this power of counsell by the name of Authority And so Mr. Lockier from him Sect. 30. but an authoritative power of meer counsell advice and persuasion may be justly counted a Chimaera But we shall not contend about names Call it authority or power or what you will the thing it self is nothing else but brotherly counsell which hath no binding force formally as issuing from the Presbyterie But bindeth meerly vi materiae materially in regard of the thing which is propounded by them as it is a Scripture truth or command as is confessed by Mr. Hooker And this is no more then one Brother may do towards another and one sister Church may do to another Mr. Cotton in the Keyes ch 6. seemeth to attribute more power to a Synod They have sayeth he power not onely to give light and counsell in mater of truth and practice But also to command and enjoine the things to be believed and done The expresse words of the Synodicall letter imply no lesse Act. 15. 27. It is an act of the power of the Keyes to binde burdens and this binding power ariseth not only materially from the weight of the maters imposed which are necessary necessitate praecepti from the word but also formally from the authority of the Synod which being an ordinance of Christ bindeth the more For the Synods sake This in the letter of the words is a flat contradiction to what Mr. Hooker sayeth He sayeth they have only a power of Brotherly counsell Mâ— Cotton not only that but also to command and enjoin He sayeth they bind only materially because what they determine is either expressed in or infallibly collected out of the Word Mr. Cotton not only materially but also formally from the authority of the Synode Yet I conceive for all such fair words in the intention and reall meaning of the Author little more is understood than what Mr. Hooker sayeth at most nothing more but a Doctrinall power which is competent to any single Pastour as M. Caudrey sheweth Vindiciae clav c. 6. pag. 53. We on the contrare assert that by warrand of the Word of God the Presbyteries of associated Churches Classicall or Synodicall have a power and authority of Spirituall jurisdiction whereby they authoritatively discerne maters Ecclesiasticall and impose these decrees under pain of Ecclesiastick censures and may inflict Ecclesiastick censures upon the disobedient and refractory in the particular Congregations within the combination or association Only let it be observed here that this authoritative and juridicall power we attribute to such Presbyteries of discerning maters Ecclesiasticall and imposing their determinations under pain of censure is not Autocratorick and absolute binding absolutely by vertue of their authority But Ministeriall and adstricted in its determinations to the rule of the Word of God So that that obligation formall which floweth from the authority of the Judicatory into the decree in actu exercito presupposeth that materiall obligation of the thing decreed as contained in the Word of God else it hath not place section 5 2. Point of Controversie is that the Independent Brethren doe not allow the standing use of such associated Presbyteries But only occasionall We assert that by warrand of the Word of God some such Presbyteries are of standing use as standing ordinary juridicall Ecclesiasticall Courts We say that Classicall Presbyteries in the ordinary settled case of Churches are necessary standing Courts for administration of Ecclesiasticall Government and also that Superiour Presbyteries Synodicall may be warrantably of standing use where and when conveniently moe Presbyteriall or Classicall Churches may have and injoy actuall combination as of Yearly Provinciall Synods as in the Churches of the Low Countries are more frequent Provinciall Synods and yearly Nationall Assemblies as in the Churches of this Kingdome of Scotland 3. Point is concerning subordination of lesser Assemblies to greater The Independent Brethren deny altogether subordination of Inferiour Assemblies to Superiour as juridicall Ecclesiasticall Courts Albeit they acknowledge that difficulties arising in a particular Congregation in matters of Government there may be a going out to an Assembly of more Churches and if need be full satisfaction and clearing not being found there there may be a going forth yet to a greater and more large Assembly Yet they say that is elective and only by way of reference and arbitration and only for counsell and direction and assert that a particular Congregation is the supream Ecclesiasticall Juridicall Tribunall under Jesus Christ upon earth So that a person although wronged by an unjust sentence there as they are not in their determinations infallible suppose sentenced to Excommunication which cutteth him off from the benefit of Church Ordinances and fellowship of Christians in all the Churches of the World he may have no appeal from their sentence to another Superiour Judicatory to have his processe juridically recognosced and the injurious sentence rescinded but must ly under it without any Ecclesiastick remedy till death unlesse that particular Congregation be pleased themselves to revoke their sentence So doth Mr. Hooker tell us Survey par 3. c. 3. pag. 40 41 43. and par 4. pag. 19. We on the contrary assert that both the Law of Nature and the positive Law of God revealed in his Word both in the Old and New Testament holdeth out to us a juridicall subordination of lesser Assemblies Ecclesiasticall unto greater so that appeals may be made from Inferiour and lesser to Superiour and greater Assemblies That it is both against the Law of nature and the positive Law of God to place a supream Independent Ecclesiasticall juridicall power in a particular Congregation yea or in any lesser Assembly when as a greater and Superiour is to be had and may conveniently be had We assert also that that series and gradation of this subordination which is acknowledged and maintained by Protestant Churches viz. of Congregationall Classicall Provinciall and Nationall Assemblies is lawfull and agreeable to the Word of God section 6 Whereas there are these three principall points of Controversie concerning the matter in hand The thing Mr. Lockier propoundeth to dispute against
but in his immediatly preceeding words he has done that the decrees of this Synod were binding only materially as matters revealed in the Scripture and not formally can withall Answer this Question affirmatively that this Synod had an authoritative power as such an Ordinance as a Synod Erit mihi magnus Apollo nay I shall say Mr. Lockier can make contradictories agree well enough See we then his Answ to this A forrain Eldership rightly constituted hath particular authority i. a power of preheminent and prevailing counsel though not a power of jurisdiction to constrain their results to be practised or to censure Ecclesiastically in case persons who have the result of things produced by them do not follow them They have as an Ordinance of God a power of preheminent and prevailing counsel That is their result ought to be preferred and prevail more upon our hearts then what Interpretation other single persons and ordinary helps ordinarily afford Answ First here ere I come to the main businesse note shortly some few things 1. We never attributed authority to a forrain Eldership over any persons or Churches Mr. Lockier here saying that a forrain Eldership hath peculiar authority if his meaning be according to his words if he understand authority indeed that is an Eldership extrinsecall to Churches yet hath peculiar authority over them goeth farther then ever Presbyterians did and indeed goeth clearly contrary to truth and in terms speaketh very like the Prelatick way which attributed to a forrain Eldership the Prelate and his Cathedrall authority over all the Churches in the Diocaese But indeed his words and his sense agree not For his peculiar authority is no authority as we shall see anone 2. We say yet it is but an odious feigned description of that power of jurisdiction we attribute to Synods and other associated Presbyteries when it is called a power to constrain their results to be practised as we have discovered it before 3. It is yet a grosser misrepresentation that we attribute unto such Presbyteries a power to censure persons Ecclesiastically in case they have the result of things produced by them and do not follow them Did ever any Persbyterian say such a thing as this that a Synod or Presbytery has power to censure persons who have their results by them and does not follow them For example that a Synod in Scotland hath power to censure persons in England or France that have their results by them and does not follow them or that any Presbytery hath power to censure persons of the Church within the bounds of their association who may be have their resultâ— by them and not follow them If this has been said out of a mistake and ignorance we pity it and wishes the Author to know our Doctrine better ere he take upon him to represent it to others If it has been of purpose to render our Doctrine odious let his own conscience judge what sort of dealing this is section 13 But to come to the purpose in hand Mr. Lockiers clear and plain answer at last to this place of Act. 15. 28. is that that Synod exercised no power of jurisdiction but a power of counsell or advice only He calls it indeed a peculiar authority But when he makes it to be but counsell that is to give it a bare name for credits sake And to deny it the thing of that name Counsell or advice is but an act of charity and if good of wisdom and prudence and not of authority 'T is no other act but that which one man may do to a Church one brother to another one woman to another yea as Mr. Rutherfurd saith Abigail to David a maid to Naaman That the Author saith it is a power of preheminent and prevailing counsell that it ought to prevail more upon our hearts than the interpretation of single persons and ordinary helps availeth not For preheminent counsell is still but counsell and so that which is attributed to the Synod differeth no wayes from that which is competent to any single persons to do or one sister and equall Church to another but only gradually And suppose a company of Christians Pastors or others met together not Synodically being persons of known piety and understanding in maters of Religion their counsell would be such a preheminent and prevailing counsell that it ought to be preferred and prevail more with our hearts then the interpretation of single persons So hereby there is no peculiar authority or power granted to that Synod as such an Ordinance of God If yet it shall be said that their counsell is preheminent and prevailing ought to prevail more upon our hearts c. not only upon this ground that they are many pious and understanding men and liker to find out the minde of God in his Word then single persons But also because they are such an institute meeting a Synod To this I cannot see how Mr. Lockier can say this having but now told us that the decrees of the Synod bind materially as being the will of God but not formally as the result of the Presbytery For what else is it to say that their results ought to prevail more upon our hearts because the result of such men as a Synod but that they are binding formally as the results of the Synod 2. If there be a preheminency or power of prevailing in the decree of a Synod so that there is an obligation upon our hearts to be more prevailed with over and above that preheminency and power of prevailing which is in the counsâ—l of a company of pious and understanding men met occasionally not in a Synod which certainly ought to be preferred and to prevail more with our hearts then the interpretation of single persons I would ask what is that different power if it be not a juridicall power and consequently of censure upon disobedience For if it shall be said it is not juridicall power but only dogmaticall or doctrinall then I say this is competent to every single Pastor For a truth of the Gospel taught and delivered by a single Pastor ought to be beleeved and obeyed i. e. bindeth to obedience and faith not only because it is Gospel but because it is doctrinally taught by a Minister and so that preheminent and prevailing power shall differ from the power of a single Pastor but only gradually and is the very same in kinde and so no peculiar authority or power of a Synod as such an Ordinance of God But now whereas Mr. Lockier asserteth that this Synod at Jerusalem Act. 15. had not nor did exercise a juridicall power but only a power of counsell or advice We assert the contrair which is abundantly proven by sundry learned Writers treating upon this subject and maintained against all Objections made to the contrair by Opposites We refer the Reader for satisfaction to these namely Mr. Gillespy Assert of the Govern of the Church of Scotl. Part. 2. c. 8. Aarons Rod Book 2. c. 9. Arg.
〈…〉 of 〈…〉 take 〈…〉 people 〈…〉 with otâ—ers of greater parâ—… and so is 〈…〉 here yet â—…nd the forâ—… riddleâ— cleared But to 〈…〉 1. That there may be more able 〈…〉 then a particular Congregationâ— I think 〈…〉 will 〈◊〉 â—eny And surely it cannot â—e denyed in 〈◊〉 thâ—re this is a ground whereupon 〈…〉 it is 〈…〉 that besides the Presbyterie of a 〈◊〉 Congregation there should be such more ample Presbyteri◠〈…〉 unto whâ—…â—…course may be had in case of supposed 〈…〉 of the Eldership of a particular Congrâ—…gationâ— and to which particular Elderships may themselves◠〈…〉 cases or cases controversall amongst 〈…〉 such particular Elderships 〈…〉 subject â—…no Supeâ—iour authoritâ—… 〈…〉 hold forth the plurality 〈…〉 Presbyterie above the Presbytery 〈…〉 as an object or ground to 〈…〉 â—all that were â—…deed to 〈…〉 â—old it forth 〈◊〉 a more 〈…〉 â—…ght determiâ—…tions in maters 〈…〉 the holding 〈…〉 of flesh 〈…〉 but 〈…〉 that 〈…〉 necessity of the 〈…〉 4. pâ—g 2. and if it 〈…〉 â—orth 〈…〉 of 〈…〉 thoritative Synodâ—… 〈…〉 as held forth so 〈…〉 But 〈…〉 â—…dicious 〈…〉 to 〈…〉 Congregation◠〈…〉 60. or 40. 〈…〉 pâ—…sons subject to the judâ—… 〈…〉 tryall 〈…〉 of no◠〈◊〉 Ecclesiasticâ—… 〈…〉 â—…rth be not 〈…〉 sâ—are to 〈…〉 greater â—oth and â—eader to 〈◊〉 flesh 〈…〉 to hold forth unto them 〈…〉 a single Congregation 〈…〉 particular Congregation◠〈…〉 Let judiâ—ious 〈…〉 to licence to do 〈…〉 out being lyaâ—… to be 〈…〉 say which of these is likest to provâ— a gaudy and taking snare upon flesh and blood section 4 But go we on to the test of this Sect. Let Ministers Doctors c. men of never so great Learâ—ing be in a sojourning we say associate Presbytery Yet the Persbytery 〈◊〉 Congregation is like in reason to be more learned in the bâ—…inesse of their particular members which offend then strangers Because they are eye witnesses of persons and things and have by intimate conversation advantage to Judge of Men and matters concerning them more then others Here â—…deed lyeth the 〈◊〉 such as it is of the thing that the 〈◊〉 would have â—aid to make out his 3. proof against Presbyteries over more Congregations then one viz. that they destroy and elude the end of Church power and jurisdiction to which they pretend For Answ 1. This reason if it have truth and force in it is as much against any Synod whatsoever even their own consultative 〈◊〉 as against authoritative Synods and Presbyteries o◠〈◊〉 Congregations For thus I may well reason against the use of such consultative Synods upon the same very suppositâ—…â—…dged by Mr. Lockier here Consultative Synods are no 〈◊〉 of God but a devâ—…e of man because they elude the end whereâ—… they pretend to wit finding out more clear and satisfactory â—…ght conceâ—ning difficult matters in particular Congregationâ— Nay Because let never so many able Ministers Elders and other Christians be in such a Synod yet the Presbyterâ—… of the particular Congregation is like in reason to be more learned in the businesse of their particular members then c. And so are more able to give light and resolution it such matters then strangers in a Synod can do But 2. This Argument runneth upon sundry â—acit and suppressed false suppositions and mistakes As 1. it is supposed that the only matter which Synods can haâ—… to coâ—…osâ—… upon and determine are businesses of the exercise of Disâ—…pâ—…e about particular members of particular Congregations This is a great mistake For besides businesses of the exercise of Discipline about particular members of Congregations there are first matters of faith and of the Worship of God to be defined from the Word of God And contrary â—rrors heresies and corruptions to be condemâ—ed and declared against Secondly there are matters of externall order and policy which are determinable by the true light of nature right reason and generall Rules in the Scripture about which is exerted that power which is called Diatactick there are also tryalls and ordinations of Ministers Now I do not think that Mr. Lockier will take it upon him to averre that the Elders of a single Congregation are like in reason to be more learned and so more advantaged to judge in matters of this kind then all the able choise men Ministers and Elders from many Congregations assembled together in a Synod or in a Classicall Presbytery 2. He insinuateth also this supposition that in businesses of Discipline about particular persons there is no other matter to be cognosced and determined but Questions of meer fact For he speaks of such matters as are known and discerned by sense and whereof men are eye-witnesses This is another mistake For often times in such businesses are involved intricat Questions of Law or Juris as frequent experiences in the exercises and processes of Discipline prove daily As suppose the physicall being or doing of an act alledged upon a person as scandall be found proven for example that he has eaten Swines flesh before a weak beleeving Jew Yet there may be this Question of Law whether such an act so circumstantiat be under the kind of a scandall Upon resolution of which doth depend the convicting of a person guilty of a scandalous fact And again suppose a person be found unquestionably guilty of a scandalous fact yet there may be Question of the demerit and weight of it in relation to censure Now altho it be true that the Presbytery of a particular Congregation is like to be more Learned as to matters of meer fact in businesses of particular members Yet it can hardly be said in reason that 't is like they will be more learned in Questions of Law involved therein then many choise able men from many Congregations 3. He insinuateth also a supposition that the Eldership of a Congregation being more learned or understanding in the businesse of their members which yet can reasonably be supposed only for matters of fact that there can be no other ground of conveniency and expediency to bring their matters to be judged by a more ample Eldership over more Congregations Which also is false Where as a Classical Presbytery or Synod is not like in judging to be so liable to personall prejudice against the accused nor so likely to be swayed with fear or favour oâ—â—mister respects And as for the learning and knowledge that the Elders of the particular Congregation have or may have in the businesse of their members more then other Elders may not all that by them be communicate to a Classick Presbytery and Synod themselves being included in it as a part 4. I adde but this suppose the Eldership of a Congregation may be more learned in the businesses of their members yet I suppose that which is not unusuall to fall out there may be differences among the Elders or between the Elders and the people who according to Mr. Lockier may have as much hand and more in the jurisdiction as the Elders or both may be divided in
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
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
are against Anabaptists all their writings shew and how much they lay to our charge for ushering in and countenancing this Tenent Answ How we holding Baptism to be the seal and solemn admission of Visible Church members do gratifie the judgement and practice of the Anabaptists in that which is Anabaptism their excluding of Infants of Christians from Baptism I professe my self one that cannot see The Author would have done well to have assayed to shew us how that any way advantageth their Tenent Indeed he sayeth true that Presbyterians are much against Anabaptists Doctrine But would hereby fasten a peece of dottage upon them Because that being so much against that Doctrine they yet maintain a Tenet concerning Baptisme that much gratifies it but let him assay to clear this for it is not enough to say any one may see it What ground there is to looke upon his Tenet concerning the allowed matter of the visible Church as tending to Anabaptism we have shewed before in the 1. part of this Examination But it seems to me that in this place the Author does not a little gratifie the judgement of the totall enemies of Baptism and Socinians that accounts it needlesse amongst Christians While as he averres that there may be a Church he must mean a Christian Church else he speaks not to purpose before baptism and that even before they be baptized acting eminent Church acts as making to themselves Ministers If this to averre that persons may be a Church without baptism and men may be Ministers of a Christian Church without baptism if this Assertion be not advantagious to enemies of Baptism I leave it to the Authors second thoughts section 14 His last Ojection But since this opinion prevailed we see a vast toleration of all strange and damnable Doctrines This indeed is an heavy prejudice against your way and the thing in fact is too too palpably true and you could not here deny it but only goes about to extenuat yea and in a great measure to justifie it and so much the more sad is this charge against you that not only hath this thing eventually followed since your opinion has prevailed But it tends to this in the very nature of it while as it attributes to every single Congregation may be of seven or ten persons an Independent supream Ecclesiasticall power in matters of Religion so that if any such Congregation should hold and teach any Haereticall Doctrine there is no Ecclesiastick power on earth that can authoritatively interpose to reclaim or censure them And for the Civil Magistrate he say you must take heed how he useth his sword for a weed-hook in these maculis mentis But now briefly see we what the Author returneth in answer to this charge section 15 We are willing to be a terrour to evill works and as unwilling to be a terrour to good We are not so well skilled in divine things as to tell what every thing is in the bud We are patient more then some would have us till the bud blossome and bear and when we see the fruit naught upon all occasions we give our witnesse against it by dispute discountenance and otherwayes as we understand the Word to warrand us Answ Alas Sr are you so ill skilled in Divine things as that you cannot tell what these many vile errors vented and taught by many in these lands are which yet to this day are permitted without any terrour used against them and think you that terrour enough against such things to Dispute against them as for discountenancing them we professe we can find no discountenancing of any maintaining errors amongst us more then those that are most orthodox and for your other wayes of witnessing against them we know not what it is forsooth Sr a bold Haeretick will care much for all your Disputes yet I beleeve it is little testimony even this way that this Author has given against the grosse errours of the time let him shew if ever he has moved his tongue or imployed his pen against Anabaptism Antinomianism Arminianism Socinianism and other grosse errours which he knowes aboundeth amongst his Countrey-men both at home and in the Army in this Land as 〈◊〉 has done with much bitterness against the Government of the Church of Scotland which yet is according to the truth of God and if not he personally * I know not if Mr. Lockier has taken the Covenant yet the supream Representative of his Nation and many of the prime Officers of the Army stand bound by the Covenant and Oath of GOD to maintain and defend section 16 But saith he if Tares and Wheat must grow together into the World till the end thereof the Civill Magistrate had need to be wary how he useth his Sword for a Weed-hook in maculis mentis spots of the mind lest Presbytery get a by-blow amongst the rest Some mens weapons to fight in their quarrels are to us as Sauls Armour to David too heavy we cannot tell how to wield them Because we take a litle stone and a sling when others would take an halter and a crosse do we then give a vast toleration Not by might nor by power Civill but by Gods Spirit in his Word and other Ordinances we fight in these quarrels Which weapons the not so terrible to look on yet are mighty through God to east down strong imaginations of vain men Answ 1. They are not meer maculae mentis that we think the Magistrates Sword should medle with But to extenuat damnable Doctrines vented to the high dishonour of God and seduceing of souls from the Truth of God to the destruction of their souls under the name of spots of the mind favours little of the true zeal of God and to reckon in Presbyterie amongst these is to call light darknesse for which I pray God grant the Aâ—thor Repentance 2. If the Civil Magistrate must use the Sword to be a terrour to evill works either he must use it as a Weed-hook against such Haereticall Doctrines or you must say that Haereticall Doctrines are no evill works which is to contradict the Word of God in terminis Philip. 3. 2. 3. It is but an odious intimation that we would have an halter and crosse taken against the teachers of every erroneous Doctrine Indeed there be some blasphemous Doctrines and not a few of them in the time As a halter or a crosse is too little for the obstinat venters of them * I have heard with mine ears soÌ„e boldly avow that every man anointed with the spirit is as much a Christ as JESUS the Sonne of GOD. but there are others wayes whereby the Civil Magistrats might imploy their power for suppressing false Doctrines from being brought forth to the dishonouring of God if they were as zealous for Gods honour as they are for their own interest 〈◊〉 4. While as you do here take off the Civil power from medling with these strange and damnable doctrines and allowes
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
confession that the bearing in of these thoughts upon them at first has been from no good cause or principle Not from the Spirit of God unlesse they will say it has been by an immediate impulse or Enthusiasme For say they it was after a long times suppressing of them that they began to consult with the Word of God about them for that is as I conceive to bring them to the ballance of the Sanctuary 3. If implicitely they engaged themselves to the maintenance of the Government desined and settled in this Church sure then if they will reflect upon the nature and tenor of the engagement they may find themselves to have committed in the very act more sin than they insinuate here or I will name For let them look back again unto the Nationall Covenant and they shall find that they not only engaged themselves to the maintenance of the Religion professed in this Church in all the points thereof But also declared and protested themselves under Oath after due Examination of their own consciences in maters of true and false Religion to be throughly resolved of the Truth thereof by the Word and Spirit of God and therefore to believe with their hearts confesse with their mouth and subscribe with their hands I do indeed â—ear that many did run unto that Engagement without such conviction of mind upon clear warrand of Gods Word found by Examination of the maters And as to do this with so solemne and dreadfull an attestation of God that they did it upon conviction of conscience was horrible guiltinesse So it may wel be apprehended that God in his holy judgement has suffered many for the discovery of the falshood of their hearts may be in mercy to some may be in wrath to others to revolt from these their former Engagements I wish from my heart these Brethren so I will yet call them if they will yet be so called by us if it be true which they say now that they engaged implicitely whereas they protested before God that they did it upon through conviction they would consider this lay it to heart and yet againe bring their present way to the ballance of the Sanctuary I have been with others witnesse of some who having engaged in the cause of God in these lands and caried themseves therein for a long time resolutely and actively and having afterward foully lapsed into contrary courses when they have been brought to Repentance for their backsliding Have declared that they found that their back-sliding had arisen from this that their engaging in the cause at first and going on in it formerly was not upon conviction from grounds of the Word of God but implicitely and for by and extrinsecall respects 4. It is not competent to me to question nor will I question their diligence in seeking of God when they began to enquire about this matter tho it be a thing usuall now-a-dayes for men to set out naughtiest wares with this inscription after seeking of God but as for using of all helps they could have to be cleared I think some thing may be questioned For besides helps of mens Writings upon this purpose might they not have used the help of the advice of the Judicatories of this Kirk and represented the grounds of their doubting to some of them Acts of Generall Assemblies require this that before men vent any innovations in matters of Religion they should first peaceably represent their Reasons to the publick Judicatures And albeit they may haply say that the very matters they were questioning was the Authority of these Judicatories Yet humility if they had not overweening conceits of their own wits above the judgement of these Judicatures and charity if they had so much as they ought towards the Church wherein they were born baptized instructed some of them had been for some years Ministers and acting in association in the established Judicatures thereof might it seemeth led them to so much But if they accounted the Judicatures unworthy the consulting with might they not have used the help of conference with some of these precious and learned men whom they professe to reverence If they did consult with any of them before they were determined in the matter yea before they did vent their new judgement is more then I know or can learn But come we to their determination and the confirmation of it section 2 So far say they as we can see the Congregationall way comes nearer to the patern of the Word then the Classicall form Here it may be asked why they say only that the Congregationall way comes nearer to the patern and not simply that it is the way conform to the patern of the Word What does the Congregationall way it self come somewhat short of the patern and is there a third way distinct both from it and the Classicall that comes full up to it Is there here a reservation for a further light It may be we may hear somewhat of this ere all be done But go we on to their desinition or proposition of the Congregationall way To us say say it appeareth that Christ hath furnished a Congregation with their Eldership with compleat power of Jurisdiction and censure within themselves There are here two things asserted by the Authors which accordingly they intend to prove by their two Arguments respectivè afterward built upon the passage of Scripture which they cite 1. That by Christs appointment the power of Ecclesiastick jurisdiction and censure is in the Congregation i. e. the body of privat professours and the Eldership jointly both being to concur formally in the acting thereof and not only in the Eldership 2. That any one single Congregation with its Eldership has compleat power of jurisdiction and censure within it self supreamly and without subordination to any larger or superiour Preâ—…yterie But for further clearing of their minde here it were requisit they should explain these two things to us 1. Whom they mean by the Congregation contradistinguished from the Eldership whether the whole collection of Church-members or only men and those of years of discretion If the former then Women and Children must be joint with the Eldership in the power of jurisdiction and censures If this be their minde we would know it and they would speak it plainly If the latter then it is not the Congregation but some part of the Congregation with the Eldership that has the power of jurisdiction and censure or else Women and Children are not parts constituent of the Congregation and then let them tell me where shall they find the name of the Church in all the Gospel in this notion taken for the Eldership with the â—ale-professours of adult years excluding Women and Children 2. Suppose the whole Eldership of a Congregation be scandalous and censurable who has the power of jurisdiction and censure to exercise toward them If jurisdiction and censure should be exercised towards them as I suppose it should be who has it and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
terrour of this Text for that section 16 The place Rev. 3. 10. spoken to the Church of Philadelphia is but abused For 1. What warrand is there to expone that hour of temptation spoken of there of the time immediatly before the Calling of the Jews And the Church of Philadelphia in a typicall sense of some Churches to be then 'T is too much boldnesse to force such typicall Interpretations upon Scripture where the Spirit of God in the Word goeth not before us to warrand us 'T is true Reverend Brightman hâ—s Interpreted all the Churches and the things written to them as types of other Churches in these latter dayes But 1. All solide Divines have shown their discontentment with his conceit as groundlesse 2. Yet doth not he understand by Philadelphia such Churches immediatly before the incalling of the Jews as Mr. Lockier fancies But hes expresly named some present Churches which he will have to 〈◊〉 signified thereby Geneva France Low-Countreys and with the rest even that Church of Scotland which Mr. Lockier counts an evill vessell that will be broken in pieces and that because of the order and Government set up in them 3. The place speaks not here of cutting off Churches but of trying the Inhabitants of the World 4. If these Churches typified by Philadelphia are not to be cut off because of their constitution like its how comes that it self which was the Patern and to whom this word was spoken in the first instance and place hath been cut off section 17 The place of Daniel is as grossely abused What ground or appearance can Mr. Lockier give us that the Holy Ghost means one and the same time Daniel 12. and Rev. 3. in the Epistle of Philadelphia He sayeth by these words Daniel 12. 1. It doth plainly appear that this hour of temptation viz. Rev. 3. 10. will be immediatly before the Calling of the Jews and he doth no more but say it Learned men and that upon considerable grounds and reasons have conceived that time Daniel 12. 1. not to be a time after Christs first comming but before it the time of Antiochus persecution And must Mr. Lockiers naked assertion without reason that it is a time immediatly before the Jews incalling be sufficient to obtain beliefe section 18 The New Jerusalem spoken of Rev. 21. is groundlessely expounded to be the Visible Church of the Jews as contradistinguished from the Church of the Gentiles And I verily think that it cannot be understood of the Church upon earth at all ver 22. seemeth to me to speak this much clearly The place Isa 11. 7. is also grossely missapplyed to the Visible Church of Gentiles to be joyned with the Visible Church of the Jews after their incalling it being clearly a Prophesie concerning the Universall Church of the Gospel reaching along from the time of Christs first comming unto the end as all Interpreters expound it and the context it self holdeth it forth evidently And so is the place of Zechariah pointed at to be understood The hint at Jer. 12. 9. where that ancient people are likned to a speckled bird as if thereby were meant that because that Church in its visible constitution was mixed of â—ypocrites with the Godly therefore it is called a speckled bird and that upon that account they were casten off might make a man laugh were we not on a serious matter and it s rather a mater of mourning to see Scripture and so much of it so wrested The simple meaning of the words being this that as a wilde strange bird of an uncouth colour coming in among other birds all flieth about it and pursueth it So because the people were become uncouth estranged from God wilde untame the Lord would raise up the Nations round about to destroy them But what meaneth Mr. Lockier to speak here of the casting off the ancient Visible Church of the Jews under the Old Testament for not constituting their outward Visible society of all truely Saints but suffering it to be speckled Seeing all along this discourse he hes restricted his Doctrine concerning the mater of the Visible Church to the dayes of the Gospel As for his inference wherewith he closeth consequently the allowed mater of a Visible Church Remember we are speaking of Mater allowed in relation to the outward Ecclesiastick Court its proceeding in admitting persons to externall Church fellowship now in the dayes of the Gospel are persons truely holy we say it followeth not upon any thing you have been alledging in this paragraph For were all granted you have been writing out of these places all comes to this that God sometime after this will bring the Church Visible to such an estate that all in it shall be truely holy de facto But dispensations of efficacious grace are not a rule of Ecclesiastick proceeding in admitting persons to the outward communion of the Visible Church SECTION VII A short modest reply to Mr. Lockyers bitter use made of his Doctrine section 1 I had heard oftentimes before this time Mr. Lockier commended for a man of an ingenuous humble meek sweet spirit and when I read the Epistle of his three Brethren prefixed to this Peece wherein they called him a soft sweet whisperer I expected to have found him such here But sure I am any impartiall man who readeth his Use and application of his Doctrine may see great want of ingenuity and such bitternesse vented against men desirous to keep the truth and to walk before God in simplicity and godly sincerity as becometh not any man of a Christian spirit and the like whereof could hardly been expected to come from the very sons of Babel themselves against any Protestants section 2 He begins with this Take heed then of setting against a Church of such a complexion and constitution Wilt thou oppose a thing because it is as it ought to be To whom do you speak Mr. Lockier To us who oppose your Doctrine concerning the necessary qualification of Church members in relation to externall Church fellowâ—hip Do we by opposing this oppose a thing because it is such as it ought to be Nay we do but oppose you who sayes the Church Visible as such ought to be even in the Ecclesiastick Court that which God never said in his Word that it ought to be and makes the door of the Visible Church straiter then ever the Lord made it and so in effect disclaimes the way allowed by God himself for ordering his Church as not wise enough nor accurate enough Or do we set our selves against a Church of such complexion and constitution as you descrive consisting of all truly godly so far as men can judge God forbid and far be it from us were there such a Church in the world of such complexion and constitution it should be very dear and precious in our estimation and we should blesse the Lord for the riches and power of his grace bestowed upon them We wish from our souls that our Churches