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
laid was spoken not only to the Pharisees though in speciall way it was to them but to the whole multitude of the people Luke 3. 7. Nay doth not Iohn in the prosecution of this discourse directed in speciall way to the Pharisees say I baptize you yea as in Mark I have baptized you If any shall say this was not one discourse with that going before because Luke sayeth that he uttered the last point as the people were in expectation and all men mused in their hearts c. I say this proveth not that it was another discourse or that there was any interruption or intervall of time interveening it onely sheweth that upon consideration of these thoughts in mens hearts concerning this as an speciall reason he uttered this point which yet as appeateth in Matth. and all other interpreters take it he spake also for clearing the Doctrine of Baptisme to shew what belonged to him as the externall Minister of it and what to Christ as the principall Cause and Author section 10 But see we how our Authors will prove that these Pharisees that came to John were not admitted by him and that upon this score as not seeing viz. at that time so we must circumstantiate the mater in them fruits meet for Repentance joyned with their Profession 'T is clear say they if we compare Matth. 3. with Luke 7. 3. the Pharisees were not baptized of John Ans 1. Suppose it were granted that this were meant Universally of the Pharisees and so of those that came to Iohn Matth. 3. with the rest Yet were proven but the half of that which was alleadged viz. that they were not admitted by him to baptisme But nothing is brought for the other half viz. that it was upon this score viz. because he saw not fruits meet for repentance with their Profession Might it not be that he admitted them not not upon that negative ground but upon this positive Because he saw them coming out of curiositie or maliciousnesse or jesting and not so much as in sober seriousnesse Nay take these verses 29. 30. as a continuate part of Christs speech concerning Iohn as our present Authors takes them and not so much is proven viz. that Iohn refused to admit them They import rather that they themselves refused to be baptized despised and rejected his baptisme Then that he refused to baptize them desiring to be baptized and so interpreters commonly especially those that take these verses to be a part of Christs speech understand them But 2. take these verses as you will I see not how it appears clearly by them that these Pharisees that came to Iohn Matth. 3. were not baptized by him For take them as the Evangelists words as it seemeth very probable they should be comparing them with Math. 11. 15. and the beginning of ver 31. of that 7. of Luke then they are meant of such Pharisees as were present hearing this discourse of Iohn and the meaning is this much The Pharisees that were present hearing this discourse of Christ not being baptized of Iohn c. Now can this be brought to prove that the Pharisees that came to Iohn Math. 3. were not baptized unlesse you will say that all the Pharisees in Judea yea in the world were present hearing that discourse Which is neither said in the Text nor any wayes likely they could be present And take them as a continuate part of Christs discourse concerning Iohn and supposing also that it were meant that Iohn debarred them from baptism the contrary whereof that themselves rejected despised it and would not be baptized by himl is likely to be meant as we said a little before yet it is not clear thereby that these Pharisees that came to Iohn Math. 3. were not baptized because the proposition is but indefinite and so may be verified tho understood particularly And if so what evidence have we from the words that these that came to Iohn were the men Judicious Interpreters by name Musculus and Aretius expresly comparing the one place with the other affirm they are not the same particular persons spoken of in both section 11 Against what is said in the last place our present Authors say The scope of the context will easily refute it for Christ chideth the Pharisees as worse in this c. Answ 'T is easier for men to say that their Adversary is easily refuted then to do it 1. It is likely as we shew before that in these verses 29 30. 't is not Christ that speaketh chiding the Pharisees as worse that way then the Publicans But Luke expressing how the people and Publicans present upon the one hand and the Pharisees on the other were affected with Christs discourse concernin Iohn But 2. let them be Christs own words it will not be found by the context that it is Christ his scope to chide the Pharisees he speaketh of here for this that coming to be baptized they came in an incapacity and for that incapacity were refused Baptism by Iohn tho desirous which they should have proven and not begged but for this that they would not be baptized by him For the words are not that they rejected the counsell of God and Iohn baptizeth them not or therefore were not baptized of him but they rejected the counsell of God themselves not being baptized by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take these words as uttered by Christ speaking on in a continuate discourse And what can a man conceive to be the meaning of them but this simply that they put away despised rejected the means of salvation ordained by God that is his counsels and made known by his Minister Iohn and this was an evidence of it that they were not baptized by him But 3. To the point we are on more nearly here let it be granted which the Authors sayes that he chideth the Pharisees for that cause they alledged The coâ—…equence built upon it to prove that these Pharisees that came to Iohn Mat. 3. were not baptized is feeble For it must be thus Christ chideth the Pharisees as worse then the Publicans for this that when as the Publicans came in a capacity to be baptized and were baptized The Pharisees did not so Ergo none of the Pharisees were baptized so neither were these mentioned Mat. 3. I deny the consequence For the antecedent may be true and Christs chiding the Pharisees generally reasonable and just tho some of them had been otherwayes affected and thereupon baptized As for the reason of the consequence brought by the Authors if these many Pharisees Mat. 3. 7. c. The whole strength of it lyes in a sophisticall insinuation that these Pharisees Mat. 3. because they are said to be many were the greatest part of all the Pharisees and these being said to be baptized there were but some few beside of whom these words Luke 7. 30. they were not baptized could be expounded this I say is but a meer sophisticall insinuation for albeit
professours but yet unregenerat to invite and so to be means of bringing in such to communion with Christ and participation of his saving grace set forth under the Parable of a Feast Hence then 't is evident that the Ministry and Ministeriall dispensation of the Gospel is ordained and instituted in the Church to be an ordinaâ—y means of Conversion 2. 2 Cor. 5. 18 19 20. Hence we reason thus The Ministry of the Gospel iâ— a Ministry of Reconciliation i. e. for bringing men from their estate of enimity to peace with God and it is the Office of Ministers as ambassadours in Christs stead to treat with souls and bring them in to Reconciliation with God Therefore they are appointed to be the ordinary means of Conversion 3. 2 Tim. 2. 24 25. The servant of the Lord must not strive but be gentle to all men apt to teach patient In meeknesse instructing those that oppose themselves if God peradventure will give them Repentance Then 't is evident Ministers are instituted to be means of Converting souls and they must be qualified in relation to this as the work of their Ministry It is well marked by Estius tho a Papist yet in most things a judicious solid Interpreter docet hic locus Deum ad convertendum peccatores uti velle operâ hominum qui externum adhibeant Ministerium correptionis Doctrinae 4. Rom. 10. 14 17. 'T is so clear from this place that the Ministers of the Gospel by their Ministeriall Preaching thereof are the ordinary means appointed by God for Conversion and begetting faith that it cannot be avoyded but by denying absurdly with Arminians Socinians and others everters of the Ministry that by a sent Preacher is not understood any other but any gifted man though not called and set apart to the Office of the Ministry We conclude then that seeing the Ministry of the Gospel is ordained of God to be an ordinary mean of converting the elect and bringing them to Christ it cannot be a condition necessarily requisite in the members of the Visible Church antecedently to their admission into the society thereof that they be already converted or supposed and judged to be such so far as men can discern And that which followeth upon the contrary That privat Christians and not the Ministry of sent Preachers are the ordinary means and instruments of converting souls is a meer dream having no warrand in the Word of God * Hooker Sur. p. 1. c. 7. pag. 84 85. I know Mr. Hooker stormes at my Reverend Collegue for charging this absurdity upon them And he confesseth that is a dream and hath no warrand in the Word and wonders how such an absurdity is so continually in the eare and minde of Mr. Rutherfurd and sayeth he knoweth not whence it cometh But verily the good man was angry at Mr. Rutherfurd without cause For it cometh as naturally from his principles as any conclusion can come from its premisses For if a Visible Church cannot be constituted of any but such as are supposed to be before converted and an Visible Church is prior to an ordinary Minister neither can there be a Minister but in a constitute Church as themselves maintain I pray what must be the ordinary means for there are not alwayes Apostles extraordinarily sent of God of converting souls but privat Christians What the good man sayeth pag. 84. materialls of new gathered Churches with us are such as have been converted by Ministers in their severall Congregations With reverence of his memorie be it spoken is childish and nothing to the purpose for first the Question is not how or by what means de facto this or that man is converted but what followeth upon his Tenet And according to the genius of this it followeth clearly that all are supposed to be converted we speak of Conversion ordinarily before ever they come under a Ministry and so by privat Christians And these some of whom you gather your Congregations having them from under other Ministers in their severall Congregations if these Congregations be rightly constitute according to your principles were converted ere ever they came under such Ministers section 27 Argument 5. If the mater of the Visible Church were only reall Saints and the complexion of the Visible Church true holines and saving grace as Mr. Lockier roundly expresseth in his Tenet pag. 29. and that by expresse opposition to seemingly good pag. 25. or such as are positively to be judged such by evidence so far as men very spirituall can discern as other where he expresseth it then it doth follow that a man being in the Visible Church for non-regeneration simply or non-appearance or defect of positive evidence to ground a positive judgement of his Regeneneration ought to be Excommunicat and casten out of the Visible Church but the consequent is false Ergo the antecedent also The connexion of the proposition Mr. Lockier cannot deny for in effect it is his own pag. 28. where he sayeth Excommunication is an Ordinance to cleanse the House of God and keep it pure and according to what it ought to be so far as men can discern according to his Tenet consisting of only reall Saints and not one other And sayeth expresly that if men creep in where they should not be i. e. if men not Regenerat creep into the Visible Church they are to be cast out 'T is true pag. 29. in the end of the paragraph he mincheth the mater and sayeth only not one known to be otherwise can abide within But he should have said by the consequence of his Tenet not one not known positively to be such c. As to the Assumption that it is false that for non-regeneration simply or defect of positive evidences of Regeneration persons are to be cast out of the Visible Church 1. Because there is neither precept nor practice in the Word of God for casting out any upon this account Let Mr. Lockier produce us any thing from Scripture of this kind The Scripture enjoyneth Excommunication for obstinacie in known publick scandalous sins in conversation or heresie in Doctrine or at most for atrocious crimes whether the persons be judged Converts and Regenerats or not but no mention of any other cause of Excommunication And in maters de jure in Religion a negative Argument from Scripture is sure 't is not commanded 't is not written in Scripture Ergo it ought not to be done I do professe this consequent following upon this opinion is one of the considerations amongst others that of a long time has swayed me to think that 't is a way which is not of God But on the contrary tho I esteem reverently of many of the followers of it and has no harsh thoughts of their intentions therein that 't is a subtile device of Satan transforming himself into an Angel of light set on foot by him as to advance Atheism in the World so in speciall to overturn the Protestant Religion and Churches For
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
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
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