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
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
A LITLE STONE Pretended to be out of the MOUNTAIN Tried and found to be a Counterfeit OR AN EXAMINATION REFVTATION OF Mr. LOCKYERS LECTURE Preached at Edinburgh ANNO 1651. Concerning the MATER of the VISIBLE CHURCH And afterwards Printed with an APPENDIX for Popular Government of single CONGREGATIONS Together with an EXAMINATION in two APPENDICES Of what is said on these same purposes in a LETTER of some in Aberdene who lately have departed from the Communion and Government of this CHURCH By JAMES WOOD Professor of Theol. in S. Andrews EDINBVRGH Printed by ANDRO ANDERSON for George Suintoun and Robert Broun and are to be sold at their Shops 1654. TO THE RIGHT HONOURABLE JOHN EARLE of CASSILS LORD KENNEDY My Lord WHat the wise observing King uttered long agoe that of making of Books there is no end was never more verified in any then it is in the present age wherein scribunt docti indoctique every smatterer and every fancie-full head must have the Presse travel to bring forth their froathy conceptions And Presses by many are made use of as engines to discharge revylings reproaches and blasphemies against the God of Heaven his blessed Truths wayes and Ordinances For my self I can say in truth it hath not hitherto been my ambition to increase wearinesse of the flesh by much Reading And that now I come this way to the worlds view 't is not of mine own meer choise but because a necessity was laid upon me The Author with whom I have to do in this ensueing debate having not only opened his mouth to Preach in the most eminent-place in this Land but also adventured to Write and Print against the Orthodox Doctrine touching the constitution and Government of the Visible Church of Christ revileing in speciall the Church in this Land yet through its side also stricking at all the Orthodox Churches in Europe as no Church but a dead carcasse having neither matter nor form of a true Church a nest of unclean birds idolatrous c. And thereupon charging with a great deal of confidence and big words all truely Godly to come out of it and to separate from it It was by some Reverend and Godly men thought expedient that altho there appear little or nothing in what is said by him which may brangle the mind of any judicious Reader Yet because it is a thing usuall to adversaries of the Truth if what they say be it never so weak get not an Answer to brag of it as unanswerable And unsettled minds that have not their senses exercised to discern good and evill are ready to be taken with any thing busked up with gay words and so to be carried about like weather-Cocks with every wind of Doctrine as many sad examples of this time prove an Answer should be returned to him lest truth should so much as seem to suffer prejudice any way And this taske they were pleased to lay upon me Who albeit I do and cannot but ingenuously acknowledge my self one of the least and weakest Servants of Christ and that many others there are in this Church who might far more worthily acquit themselves in this service Yet durst not withstand the motion having so clear a Calling and considering withall how I stand oblidged in my station to maintain the true Religion in Doctrine Worship Discipline and Government by the mercy of God established amongst us in common with the rest of the Lords people in the Land by Solemn Vow and Covenant and more particularly by the Lords bringing me who had been in my younger years educated as to many things in a contrary way to the acknowledgment of â—he truth in a very gracious manner with a strong hand and in much long-suffering patience whereby he waited to be gracious that he might be exalted in shewing mercy on me Haply it will be matter of talking to some that this of mine has been so long in coming forth after Mr. Lockier published his But it is not unknown to many who have been witnesses to my diligence that my Answer was in readinesse within a few Moneths after his Peece came to my hands and the task was laid upon me And had come abroad if several difficulties had not interveened Now when it is to be published I desire humbly to present it to your Lordship first and under your Honourable name to the view of the world I must spare to expresse all the great causes oblidging me so to do Because to expresse them would not only be haply inexpedient But also would be I know unsavoury to your self whom I have alwayes found desirous to aprove your self in reality of wel doing but never liking well to hear of other mens euges Only this much I cannot forbear and must begge your Lordships leave to say The personall obligations which you have laid upon me by a continued tract of undeserved respects ever since the first time I was known to your Lordship would require a worthier testimony of acknowledgment then is this mean present or any thing else my small store of abilities can afford But to speak truth it is not so much any personall concernment that hath engaged my heart to your Lordship as that which hath endeared you to all who know the truth and you That grace which God hath vouchsafed upon you to walk in tendernesse and closenesse with himself in your privat course and with constant zeal to improve your publick station wherein ye have stood for promoving the interest of Religion and righteousnesse and the good of Gods people without byasse or wavering in any revolution of times wherewith many turning upon the axletree of their own self-interests have whirled about the sweet fruit whereof I doubt not but you find in these glowmie dayes and trust shall abide with you to the end through the mercy of the Lord whose gifts and graces are without repentance I will not adventure upon such severe self-denyednesse to speak more of what I have had the happinesse to be acquainted with in your Lordship I hope this testimony of my sense of the obligation I ly under to honour your Lordship shal finde favourable acceptance at your hands I will not presume for indeed it were presumption to commend my work in it I pretend to nothing therein but that through the Grace of God I have ingenuously and in simplicity tho in much weaknesse spoken for truth But the matter it self is precious and of great weight consisting of two great interests of Christ Jesus his Visible Church which is his Visible Kingdom on earth The one touching the qualifications of the persons that are to be acknowledged members of his Visible Church and so in effect comes to be a Question de sinibus of the marches of his Visible Kingdom The other touching the matter and way of the externall Visible Government thereof As to the former my Author has so straitned the bounds of Christs Visible Church that by his sentence none are to be
acknowledged as members thereof and consequently to be under the Ministeriall dispensation of the publick Ordinances of Christ the ordinary means of saving souls but such as are already and antecedently found to be savingly converted regenerated and sealed of God for his by the Holy Spirit if not in the truth of the object which yet most part of his reasoning and discourse pleads for yet in the positive judgement of very spirituall and discerning men And that as some others of his way further lay out the matter upon triall and proof thereof given by a conversation led without the omission of any known duty or commission of any known sin A publick declaration of their knowledge in the fundamentalls and of other points of Religion necessary to lead a life without scandall together with a narration of the experimentall work of their Effectuall Calling unto Repentance and faith And all Churches that are not constituted of only such matter as this are to our Author wrong constitute In the former part of this Examination my labour is to discover the unwarrantablnesse and contrariety of this Tenent to the Word of God And to shew that all who being of years does seriously professe the Christian faith and subjection to be disciplin'd and governed by the Ordinances of Christ ought to be admitted into the fellowship of his Visible Church without any necessity of puting them to a triall touching their inward spirituall estate and judging upon the same whether regenerat or not as to that effect And are to be dealt with by Pastours and privat Christians in their respective wayes as these that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within 1 Cor. 5. 12. Upon this point I have insisted the more largely because not so fully and of purpose handled by others before And it is of a truth of greater importance then many are awarre of 'T is far from my thoughts to charge our Independent Brethren with any perverse designe in taking up and following that opinion which I dispute against Many of them known to me by their writings especially these worthy Ministers in New-England Cotton Hooker Shepheard Norton c. I do from my heart reverence as godly and faithfull Servants of Christ and as burning and shining lights in the Reformed Church But I think verily the specious notion of a pure Visible Church has duzled their eyes and led them upon a way which in it self beside that it hath no warrand in the Word of God should it get footing in the world tends to the ruine loss of many souls and to the bringing of the greatest prejudice to the present Cause and Churches that any thing ever yet did since the first Reformation from Popery And I am perswaded that albeit the intention of those holy and reverend men abettors of it be honest and from simplicity of heart Yet Satan is under-board let no man offend at this I say Peters example teacheth us that Satan may abuse good mens zeal and intentions for Christ to wicked ends contrair to his Cause Satan I say is under-board driving that wicked designe For if that be the the rule and modell of constituting the Visible Church which they give us are not all the Reformed Churches by this means condemned of wrong constitution razed out of the account of true Visible Churches as not being conformed nor ever having been set up according to that modell And what could more gratifie the Roman Antichrist and his followers then to yeeld this Again is there not hereby a ground laid to Question all Administration of Ordinances that has been in them and to justifie the wilde fancy of Seekers denying that there is or hath been for many ages any Church or Ordinances in the world Moreover when as none of the Reformed Churches at this day are thus constitute if that modell should have place must not either all of them be dissolved and cast down to the ground that new ones may be reared up of some few precious ones picked out of their ruines or to the effect they may consist only of persons regenerated and sealed by the Spirit all other persons who albeit they professe the truth subject themselves to Ordinances yet come not up so far as to obtain a positive sentence that they are regenerat upon such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidences as these men require must be all cast out and banished the Church put amongst those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 1 Cor. 5. 12 left destitute of the custody of spiritual Discipline Pastorall instruction inspection and authority And so exposed to be a prey to Satan and his Emissaries Jesuits Hereticks and erroneous spirits whatsoever to be led away unto what soever pernicious soul-destroying errours or to turn black Atheists That this is no needlesse fear but a reall consequent of this way is too too clear by the sad examples of many in these times who living without the pale of true Visible Churches and not subject to the shepheards staffe and vigilancy are run out into so many wilde errours in Religion as never age of the Christian Church saw the like Touching the other head the Author in his Appendix pleadeth for two things 1. That the power and exercise of Church Government should be in the hands of the whole body or community of Professours as well as of the Officers appointed by Christ in the Church A Tenent not heard of in the Christian Church untill Morellius in France Anabaptists and Brownists fancied it and as contrary to the Word of God which to Ministers and other Officers appointed by Christ in his Church as contradistinguished from common Professours attributeth the name of Rulers injoyns the work of Ruling and prescribes the rules of right governing but never to the people so cannot but unavoidably draw after it much confusion and frequent schisms in the Church of God whereof experience affordeth plenty of examples 2. That this power of Government should be solely intirely â—nd Independently in a single Congregation A Tenent that besides the contrariety thereof to the Word of God and the very light of nature carrieth with it a multitude of gross absurdities and inconveniencies By this means let a particular Congregation of 30. or 20. or fewer 10. or 7. persons for of so few may a Church as our Brethren say be compleatly constitute run into never so grosse an errour as to Excommunicate a person unjustly to hold and maintain Heresie in Doctrine to set up idolatrous worship there is no Ecclesiastick authoritative remedy left under Heaven to rectifie it All Church-communion amongst the Churches of Christ is taken away The unity of Christs sheep-fold the Visible Church upon earth is dissolved and Christ should have as many visible bodies as there are particular Congregations A Minister could not perform any Ministeriall act out of his own Congregation Not Preach but as a privat gifted Brother Not Administer the Sacraments out of his own Congregation nor give the Sacrament
Independent grounds as relateth to the pâ—…sent Question touching the necessary qualification of Members of the Visible Kirk p. 168. PART II. Concerning Kirk Government SECT I. MR. Lockier his first Assertion That the Eldership within a particular Congregation is not in most weighty things to exert power without the consent and approbation of the Kirk whereof they are considered p. 194. SECT II. Examination of his 1 2 3 4. Argument p. 203. SECT III. His 5 Argument discussed p. 226. SECT IV. His Argument from common testimony considered and Answered p. 251. SECT V. His Answers to some Objections made against his Assertion from some Passages of Scripture examined p. 255. SECT VI. His Answers to some other Objections made by way of reason examined p. 263. SECT VII His second Assertion touching Presbyteries of many particular Congregations combined and the true state of the controversie touching this mater betweeen Presbyterians and Independents laid forth p. 283. SECT VIII His first ground against a Presbytery having authoritative juridicall power over more Congregations that it is without foundation in the Word examined p. 288. SECT IX Examination of his 2. medium that what power of ruling an Eldership hath it hath it in the same extent with its Pastorall power p. 311. SECT X. Examination of his 3. medium that it destroyes the end for which Kirk power is p. 317. SECT XI Examination of his 4. medium that a particular Congregation is compleat and sufficient in it self without an associate Presbytery over more Congregations p. 325. SECT XII A reply to his Answers to some Objections wherein separation from not only the Kirk of Scotland but all the Protestant Presbyterian Kirks as Idolatrous is driven at p. 340. APPEND Wherein is Examined what is said in the forementioned Letter of the new Independents of Aberdene for the Independent Congregationall and against the Presbyteriall way of Kirk-Government p. 360. AN INDEX Of the places of SCRIPTURE Vindicated or Explained   pag. NUmb 11. 17. 227. Deut. 29. 2 3 4. 10 11 12 13. 133. Prov. 9. 3 4. 155. Isa 66. 16. to the end 97. Jerem. 12. 9. 101. 31. 33. 53 56. Dan. 12. 1. 101. Mal. 1. 11. 93. Mat. 3. 5. 6. 134. 7. 181. 13. 24. 47. 163. 16 17 18 19. 40. 235. 18. 15 16 17 18. 227. 364. Luke 7. 30. 181. John 3. 26. 137. Acts 1. 15. 23. 289. 26. 244. 2. 38. 119. 136. 47. 34. 4. 35. 292. 6. 3 4 5 6. 294. 8. 13. 118. 9. 26. 31. 11. 20 21 23. 9. 25. 11. 13. 2 3. 259. 41. 44. 104. 14. 23. 246. 27 28. 12. 15. 8. 11. 16 17 18 19. 14. 22 23. 239. 371. 27. 285. 28. 297. 16. 4. 242. 20. 28. 32. 66. 276. 296. 312. 21. 25. 242. Rom. 1. 6 7 8 9. 60. 173. 10. 14. 17. 156. 1 Cor. 1. 2. to 8. 68. 3. 10. to 17. 86. 22. 216. 4. 4 5. 62. 5. 4. 237. 6. 18 19 20. 173. 12 13 14. 179. 2 Cor. 1. 24. 27â— 2. 6. 236. 5 18 19 20. 156. 6. 16. 91. Gal. 1. 22. 74. 4. 9. 64. 6. 1. ib. Eph. 1. 13. ib. 2. 20 22. 84. 3. 21. 92. Phil. 1. 6 72. 1 Thes 2. 13 14. 74. 108. 5. 12. 324. 2 Thes 3. 15. 178. 1 Tim. 2. 20. 125. 3. 5. 90. 4. 14. 255. 309. 5. 22. 260. 17. 314. 2 Tim. 1. 6. 258. 2. 10. 159. 20. 124. 21. 163. 24 25. 156. Tit. 1. 5. 260. Heb. 3. 5 6. 37. 7. 7. 258. 8. 10. 53 54. 13. 7. 273. 1 Pet. 1 2 3. 74. 5. 3. 212. 273. 13. 74. Rev. 3. 10. 100. 4. 53. 11. 1 2. 44. 76. 13. 6. 104. 19. 11. ib. 21. 101. EXAMINATION OF Mr. LOCKYERS LECTURE on ACTS 15. Vers 3. Concerning the MATTER of the VISIBLE CHURCH SECTION I. Wherein is examined his Analysis and Explication of the Text for laying a Ground to his Doctrine concerning the Matter of the VISIBLE CHURCH section 1 IN the entrance I must professe it was a matter of some wonder to me when this Piece came first to my hands to see a man of such account as Mr. Lockyer for grounding his Doctrine he intended pitch upon this Passage of Scripture which I am ready to think few else would have dreamed much appearance of weight could been laid on for that purpose Sure a man that would in Preaching hold forth to the People of God Doctrine as truth and received from the Lords mouth and would convince people that it is such had need be sure that the Scripture he presents for it doth indeed carry it either expresly or by necessary and evident consequence Otherwayes as he doth much wrong his own cause giving his hearers that are judicious occasion to suspect the Doctrine can have little or no ground at all in Scripture when they see that which is presented to them as the very seat of iâ— giveth it no light so he doth notably abuse the Word of God and I may say in a kinde take his Name in vain before his people by alledging the Lord to speak and give a testimony to a point by a Scripture wherein it is not at all intended Yea let a point of Doctrine be most true and never so certain in it self such as that maintained in this Lecture is not as we trust through the Lords assistance to make evident yet to Preach it from a Text that speaketh it not is an abuse of the Word of God If there be not just cause of charging this upon Mr. Lockier here I leave it to be judged by all discerning and unpartiall Readers from what followeth in this Section section 2 In the next Section I purpose to state the Question in hand as clearly as I can and ingenuously to bound the differences between us Now in a word only take notice what Mr. Lockiers purpose intended in this Lecture is to treat of the proper and allowed matter of a visible Church which he will have to be such persons only as are truely converted sanctified and sealed by the Spirit of God as his at least so far as men truely converted and very spirituall can discern of which additionall qualification afterward and his Text for this Doctrine is Acts 15. v. 3 And being brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren Now let 's see what the Author bringeth for evidencing his point or any thing like it to ly in this Text. section 3 The principall things saith he in this vers are these viz. a Church of the New Test described by its proper matter and by a proper effect and operation which this hath upon such who are indeed turned unto the Lord and able to discern spirituall beauty and glory it causeth great joy to all such And being brought on by the Church what the matter of this Church is read the next words and they will tell you they declared the
Christian Religion had also the inward work of gracious conversion and faith in their heart This had been contrary to truth for some of the converted Heathens no doubt had no more but the profession of Christianity the preaching of the Gospel being as a draw net that catches good fishes and bad together and the outward Kingdom of GOD as a field wherein are tares and wheat growing together Nor yet can it be said that Paul and Barnabas in that declaration meant that all and every one of these Gentiles they spake of were such viz. true heart-converts to their positive judgement and so far as men truely converted and very spirituall were able to discern This appears not out of the words of the Text for first I think the Apostle speaks of Conversion as including gracious heart-conversion in the verity of the thing or Object and not only in the charitative judgement of discerning men tho not restrictively Mr. Lockiers additament viz. According to what a Christian can discern of a Christian or in so far as men c. is his own and not the Texts yea I conceive 't is contrary to the intention of the Text because I no wayes doubt but the Apostles meant positively that there was amongst these Gentiles heart-conversion in the verity of the thing But that which Mr. Lockier sayes by his additament may be contradictorily opposite to that men may be accounted heart-converts in the charitable judgement of very discerning Christians and yet not be heart-converts indeed 2. Granting that to be the meaning which Mr. Lockier saith to be in his additament yet can any thing be alledged from the words that will import it must be understood universaliter de omnibus singulis i. e. universally of all and every one of these Gentiles and may not be understood as spoken only de multitudine communiter indefiâ—itè i. e. of the multitude of them yet forasmuch as Mr. Lockier hath not alledged much lesse proved the former hitherto he hath alledged nothing to his purpose in hand And yet although he hath both alledged and proven this much he had said but little to his purpose unlesse he could also prove that the Apostles in that declaration were speaking of these converted Gentiles with relation to stating in visible Church-membership which thing he onely supposeth but doth not so much as hint at a proof thereof from this Text. section 6 But go we on to consider his Arguments brought to prove his interpretation of Conversion here spoken of which yet he needed not prove for we have granted more of it then he craves that we may see if there be any thing therein making for his main purpose The 1. lyeth in these words Surely if the Brethren had apprehended no more in them i. e. the Gentiles of whom Paul and Barnabas spake viz. then a meer outside conversion they would have had little matter of great joy Answ 1. We say not that the apprehending of no more was the matter of this their great joy but will the Author say that unlesse they had apprehended more then outside conversion in all and every one of them which is a thing he must of necessity take along with him if he will say any thing to his purpose * For his minde is that these Gentiles are spoken of in relation and as matter of a visible Church his doctrin is that none other not one other no not in a whole Church are fit matter of a visible Church but such as are c. they would had little matter for great joy I think hee 'll be advised before he say so 2. Nor am I of the mind that outside conversion i. e. embracing of the Profession of the Gospel and Christian Religion is so litle a matter of joy to the people of God as the Author seems to make account Sure it could not but be matter of right great joy to the LORDS true people of the Jews for to see Japhet perswaded to dwell in the tents of Shem i. e. the Gentiles by embracing the profession of the Gospel added to the Common-wealth of Israel and fellowship of the Church of God And it shall be no small matter of joy to Gentile-Christians when they shall see the body of the Jews ingraffed again into the Church Even outward professing of and submitting to the Gospel is honourable to Christ in the world and so is spoken of in Scripture though it alone be not the full duty of men nor sufficient to save them section 7 I might ere I went on further note here that whereas the Author in the next words propounds the explaining of moe tearms then one of his Text for saith he let us take tearms as they ly and see how other Scriptures do explain them yet in the following discourse I find all runs upon one tearm viz. conversion or converted ones But to insist upon every such small thing is not worth the while Let us see what is said further upon that what these converted ones saith he were according to what Christian can discern of Christian is the thing to be inquired into pag. 3. Ans Nay not this only but two other things also ought to have been inquired into and made out 1. Supposing that true heart-conversion is understood here that the Apostles in their declaration affirmed this universally of all and every one of these Gentiles 2. That in declaring and affirming this they did speak with relation to their stating in Church-membership at least that the Historian Luke reports it in that relation Neither of which the Author proveth or so much as once undertaketh to prove so that what followeth tho granted makes little for the point he driveth at But we go on Paul and Barnabas who were master-builders and surely very seeing men that they might not make a meer report took of those converted ones with them were brought on by the Church We tell you as if they had said of such glad tydings touching the Gentiles but what they are see your selves here they are discourse with them see if they have not the same soul-complexion with your selves whether they have not received the same spirit of Adoption owning and experiencing the same grace of God which ye do Ans Here 's a pretty fiction or Poesie but nothing of Lukes Text yea but something quite contrair to it 1. The Author saith Paul and Barnabas that they might not make a meer report viz. touching the Gentiles conversion but might shew living present instances thereof took of those converted ones with them What hint can he give us from the Text for this it saith a farre other thing viz. first that they i. e. the Church of Antioch ordained some in joint commission for to go to Jerusalem about the question then in controversie and then that these CoÌ„missioners were brought on their way by the Church i. e. as Grotius exponeth it will aliquousque deducti à fidelium quibusdam i. e.
it which is not a little fault in determining contraverted points while as he speaks thus allowed mater of the Visible Church For mater of a Visible Church may be said to be allowed in a double sense or relation viz. either in regard of what is incumbent to a man himself by way of duty before God or in regard of what is requisite in him by way of qualification in the outward Ecclesiastick Court whereupon the Church may and ought to proceed in admitting him to the externall communion of the Church I confesse that none are mater of a Visible Church allowed in the former sense or relation but such as are not only so far as men most spirituall can discern or judge but also in very deed true converts and beleevers It s a mans duty in professing Christianity and adjoyning himself to the Church of Christ to beleeve with his heart as he professeth with his mouth otherwise he is matter not approven not allowed of God But I beleeve its another thing to enquire what is mater of the Visible Church allowed in the latter sense and thinks that advised men among our Brethren of the Independent way will say the same in the generall Yet I trow it shall be found afterward that the strength and stream of our Authors Arguments runs in the former and so are little to the purpose of the Controversie between us and our Brethren touching the mater of the Visible Church section 7 To make way for a more clear discovery of this and to the effect we may in the whole ensueing disput know what we are doing and not fight in the dark Andabatarum more it is necessary before we proceed further to open up and bound the state of the controversie which Mr. Lockier hes not done I cannot tell upon what intention or if upon any design at all and not rather out of pure neglect or some other such thing If he say he was Preaching to people and not Disputing in the Schoole and that therefore it was not needfull nor becoming Scholastically to state a controversie I Answ Whether in Pulpit or Schoole his purpose was to draw his hearers of this Nation from a Doctrine which they had learned and professed before the world to a new way Sure ingenuous dealing would have required that the Doctrine of this Church which he intended to refute and to take them off should been once at least plainly and simply propounded and presented before them This he doth not all along but in effect speaks so indirectly as if we allowed all meer professours whatsoever to be members of the Visible Church Well what he hes not done we shall endeavour according to our weaknesse to do and shall deal more liberally with his side then he hes done with ours Now then let these considerations be premised section 8 1. Let it be considered that this controversie is not about the Members of the Mysticall Invisible Church or of the Church according to its inward state but of the Members of the Visible Church as such or of the Church according to its external state The Church Mysticall Invisible or according to its inward state is the societie of men effectually called unto saving communion with Christ to which doth belong in the intention and purpose of God all the promises of spirituall blessings pertaining to life and salvation The Church Visible and considered according to its externall state is the societie of men professing true Christian faith and Religion for communion in the outward exercises of the Worship and Ordinances of God Admission of members into the Church Invisible is the work of God by the operation of the Spirit in Effectuall Calling and ingraffing men into Christ Admission of members into the Church Visible and according to its externall state is committed to the Pastors and Rulers of the Church who being men and so not seeing the inward constitution and condition of hearts must look at things obvious to the senses in their administration of this work Whence one may be orderly and lawfully admitted a member of the Church Visible who is not a member of the Church Invisible And about this our adversaries I conceive at least such as are most sound and intelligent amongst them will make no controversie Further it is to be observed that the question and controversie between us and the Independent Brethren much differs from that which is debated between the Papists and the orthodox concerning Church-members The state of thâ— controversie with Papists which they and namely Bellarmine involve with many Sophismes is truely and really this as the judicious Ames hes well observed Bellar. Enerv. lib. 2. de Ecclesia cap. 1. thesi 10 others have not so well considered whether the whole multitude of professours comprehending as well unregenerate hypocrites and reprobats as true elect believers be that Church of Christ to which properly doth belong all these excellent things spoken of the Church in Scripture viz. that it is redeemed by Christ the Body of Christ the Spouse of Christ quickened acted and led by tâ—e Holy Spirit partakers of all the spirituall blessings so that the gates of Hell shall not prevail against it Albeit Papists dare not state the question in these terms yet the affirmative thereof is the thing they intend that they might obtain a Catholick Visible Church at all times illustriously visible infallible and unfailable and that there Romane is it But it is a far other matter that is debated between us and our present adversaries viz. what persons are to be admitted and accounted to belong to the Church Visible according to its outward state So that these who shall make use of Arguments used by Orthodox Writers in shewing that not wicked hypocrites and reprobates but only the elect true beleevers are members of Christs Church against us for affirming that all who outwardly do seriously professe the Christian faith are to be admitted and accounted members of the Visible Church they are clearly in a great mistake and impertinency section 9 2. Consider we are to distinguish Visible Church-membership in actu primo and in actu secundo I must crave leave to use these terms and shall explain what I mean by them By the actus primus of Church-membership I mean such a state and condition of a person as makes that now he is not to be reckoned and looked upon by the Church Pastors or Professours as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. without but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as a stranger and alien but as a Brother 1 Cor. 5. 11 12. And consequently may and ought to be overseen cared for and fed by the Pastours and Rulers of the Church as a part of the flock and by private professours dealt with in duties of Christian fellowship according to their and his capacitie The actus secundus of Visible Church-membership is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitio i. e. the fruition and actuall use of Church priviledges ordinancâ—
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
There seemeth to me in Mr. Lockiers words here somewhat very like the Arminian apostacy of Saints while you hold fast saith he the practice and power of what you professe and when you let it go c. is he indeed of this judgement that men may have the practice and power of godlinesse and afterward let it go If he say he meaneth of such as have had it so far as men could judge c. well this qualification if in any place should have been mentioned here where without it there might be so readily an apprehension of apostacy from true grace But tell me doth the Apostle when he saith if ye hold fast the confidence and the rejoicing of hope firm unto the end mean thus if ye have and hold fast these things so far as men can judge What vestigium of this appeareth in the Text Nay is not the Apostle in that whole Chapter speaking of grace to be performed and held fast in veritati rei * Which if he wil have to be the requisite qualification of the matter of of the visible Church in the Ecclesiastick Court he may as soon get a Visible Church as a new World in the Moon or Mr Mores Vtopia in very deed Was there ever any Interpreter that expoundeth him otherwise SECTION IV. The Authors Texts which he calls hints and shadows of his Doctrine section 1 THe first is Mat. 16. on which place the Author thus note these things 1. That Christ doth not speak here of the Invisible Church For he speaks of the power of the keyes binding and loosing on earth the Invisible Church is the greatest part in heaven and they which are in earth considered as one with them as one intire universall Body whereof Christ is the Head are not capable of Visible and limited Discipline therefore I judge we are to gather from Christs Words that he speaks by way of anticipation of that visible order which he did purpose to institute after his departure by his Apostles whereof Peter was one 2. Observe of what mater he saith this building should be viz. of such as have a faith which flesh and bloud cannot reveal and to a body thus constitute is the power of the keyes and both these represented and personated to us in Peter I do not find the learned and Orthodox of latter times apply this place to the Invisible Church and I think I am not then a forcer of the Scripture in the sense I gave of it section 2 Answer I wonder much how this has fallen from the Authors mouth and Pen that he saith he doth not find the learned and Orthodox of latter times to apply this place to the Invisible Church Do not all the learned and Orthodox Writing against the Papists on the Controversie of the Church refute the Papists expounding it of the Visible Church and prove it to be understood of the Invisible Church and every member thereof and do not the learned Orthodox commonly Writing against the Arminians upon the controversie of perseverance apply it to the Invisible Church and use it as one of the prime Arguments for proving the certain finall perseverance of true Beleevers See these noted on the Margin Whittaker de Ecclesia centies notentur praesertim illa loca q 1. c 1. Ecclesia aliquando totum corpus electorum fidelium sanctorum significat ut cùm in Symbolo dicitur Credo Ecclesiam Catholicam sic in hoc loco Math. 16. 18. c. 13. par 1. per tot q. 2. c. 1. he propoundeth the Question with the Papists thus De Ecclesiâ in Petra aedificatâ quaeritur inter adversarios nos sitne visibilis an invisibilis And part 3. he determines according to the Protestant Doctrine that it is invisibilis c. 2. Bellarminus dicit Calvinum non potuisse unum Scripturae locum proferre ubi nomen Ecclesiae invisibili Congregationi tribueretur Resp inquit falsum hoc esse nam Ecclesia aliquanâ—o invisibilem Congregationem significat ut in hoc ipso loco quem tractamus Super hanc Petram aedificabo Ecclesiam meam q. 3. c. 2. §. 2. 2 â— Adversargumentum sumitur ex iis locis in quibus nomen Ecclesiae expersse ponitur ut Math. 16. 18. 1 Tim. 3. 15. in utroque loco inquit Adversarius agitari de Ecclesia visibili tamen ipsam veritatem audivimus asserentem portas inferorum non praevalituras Resp inquit Whitt illam quidem Ecclesiam de qua loquitur Christus nunquam posse deficere sed quod assumit illam Ecclesiam de qua loquitur Christus esse visibilem illud affirmo esse falsissimum Here is a plain and round contradiction to M â— Lockiers note upon this place Joan. Alsted suppl Chamier de Eccles nat l. 1. c. 17. par 2. Resp 2. Duo ista loca N. Math. 16. 18. 1 Tim. 3. 15. agunt de Ecclesia Catholica invisibili seu interna quae constat ex solis bonis neque enim Ecclesia visibilis quae constat ex bonis malis est fundata super Petram Anton. Wall Loc. Com. de Ecclesia militant on the question An Ecclesia possit errare in Ans to the 2d. Obj. of Papists upon this place Math 16. 18. Negamus inquit hunc locum esse intelligendum de Ecclesia visibili sed universali invisibili cui proprie competit haec firmitas insuperabilis The Orthodox in Colloq Hagien and Amesius in his Coron presse it as a prime place for the perseverance of Saints We might instance very many moe but we need not the thing is known to all acquainted in Orthodox Writers Nay some eminent Papists themselves have acknowledged that is spoken not of the Visible Church but of the Invisible Ferus non loquitur de Ecclesiâ ut communiter sumitur pro his qui Christiani dicuntur sive boni sint sive mali sed de Ecclesiâ secundum Spiritum quae solos electos complectitur So Cajetan on the same place Adversus Ecclesiam quae constat ex Congregatione fidelium unâ side spe charitate c. Mr. Lockiers reason brought to prove that it is not spoken of the Church Invisible is but weak which will appear the better if it be put into form for it is somewhat confusedly propounded by himself as I conceive it may be thus That Church is understood here which is capable of visible limited Disciplin but the Church Invisible is not capable of this Therefore c. Ans 1. How is the Major or first Proposition proven By insinuation thus He speaks of the power of the keyes binding and loosing on earth What thence Ergo he speaks before of such a Church as is capable of visible limited Discipline If I deny the Consequence how will he prove it I do not see it nor think he shall ever be able to make it out 2. But to passe the Proposition let 's see the proof of the Assumption The
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
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
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
that there were wicked persons in them and saying that because bad men were in the Churches it doth not follow therefore they should be in them he casteth in that the generall estate of which in such a time of the World John speaketh Rev. 11. 1 2. what meaneth he I say by such a time of the World wherein the generall state of the Churches were such if he mean that time wherein the Epistles were written to the Churches 1. That passage of the Revelation is impertinently alledged for be the meaning of it what it will it speaks in relation to another time long afterward to come 2. It is certain 't is the alledgeance in his own induction that these Epistles importe that then they were all constitute of truely good ones so far as men could judge If he mean another time then that he speaks this as impertinently for the objection speaks of these Churches in relation to the time when the Epistles were written to them 2ly Saith he in his answer Churches may be negligent and not so strict to their rule to examine and prove the grace of God in such as offer to joyn themselves as the Church of Jerusalem did if Churches do not mind diligently their rule they may have evil persons among them enough and yet not be able to maintain that it should be so 't is like the Asian Churches and most of the first quickly after the Apostles time grew faulty in this kind Ans 1. Reader see here pretty Logick Mr. Lockier in his induction undertook to prove and conclude a rule from the examples of these particular Churches that because these particular Churches were constitute of persons truely good therefore all Churches ought to be constitute only of such persons it is objected there were many other persons then such in these Churches and now he answereth Churches he must apply it to these Churches else he is extraâ—oleas may be negligent and not so strict to their rule is not this a running in a round These Churches were constitute of such members Ergo so ought all Churches generally to be if they were constitute of any other it was because they were not strict to their rule i. e. in plain Language because they were not constitute as Churches ought to be 2. But let go this and the inductive Argument for it is clearly quite here and refuge had to the generall rule I say where is that rule of examining and proving the grace of God in such as offer themselves to joyn that they were not so strict to as they should And where have we an instance of the Church of Jerusalems greater strictnesse to that rule then these other Churches Thus to set down naked assertions is it not to despise hearers and Readers 3. To what purpose do ye speak of the Churches of Asia and other first Churches their pâ—actice after the Apostles time The objection speaks of these Churches even as they were when the Apostles were living and did write to them these Epistles out of which you labour to instruct your induction of them 3ly Or Churches saith he though very diligent and duely strict in this mater yet are not infallible and therefore hypocrits may deceive a Church for a time and so get in where they have no right to be the Apostle Jude doth confesse so much v. 4. not only persons may thus creep into the Church but also into office and still escape the first judgement made upon them by the Churches of which they are The Apostle doth intimate this to Timothy lay hands suddenly on no man and his charge on this may make a man tremble 1 Tim. 5. 21 22. We are as appears by this compared with other Scriptures to use all care as much as in us lyeth to prevent by the first judgement of the Church all that are not godly from coming to a state to which they are not approved by God but if men by subtilty creep in where they should not be they are to be cast out by the after judgement of the Church which is Excommunication when it doth evidently appear that they are hypocrites though not drunkards and such kind of bodily-sinners which is far lesse simply considered then hypocrisie which after-judgement is an Ordinance to cleanse the house of God and keep it pure And doth strongly confirme the point I am on that the mater of the Visible Church should be reall Saints Ans 1. All this is just nothing to the purpose in hand Mr. Lockier to prove his generall Doctrine that a Church Visible ought to be constitute in its matter of such as are truely Godly at least so far as men can judge had undertaken to shew by induction that these particular Churches were constitute of persons all such It was objected that they had in them some others Now here he tells us in answer that Churches not being infallible may be deceived and consequently so might thir be in taking in such as ought not to be within Once granting that it was so in these Churches hes he not quite again his alledgeance concerning them in his inductive Argument and taken him to the generall rule which was the thing he undertook to prove and but begs the thing in Question But to the mater in this branch of the Answer Then 2. When he saith hypocrites have no right to be in the Church or as afterward should not be there if the meaning were that men though they make a profession of Religion yet continuing hypocrites and gracelesse in their hearts do sin in adjoyning themselves to the Visible Church and that they have no right in foro interiori this we should not deny but if his meaning be that no hypocrits have a jus Ecclesiasticum and in foro exteriori to be in the Visible Church we deny it and he shall never be able to prove it 3. 'T is true that Jude saith that such men creept in unawars into the fellowship of the Church who afterward kythed to be such as I shall not deny they ought to have been casten out But Jude saith not that these when they made a Profession of Religion and did not vent such abominations had no jus Ecclesiasticum to be admitted by the Church into their fellowship 4. All that Mr. Lockier here bringeth in concerning admitting persons into Offices in the Church is idly and impertinently alledged to the point in hand We acknowledge that none ought to be put in such Offices but such as give evidences of all manner of godly conversation We have an expresse and full rule for this 1 Tim. 3. And hands ought not to be laid upon any man without a foregoing tryall and proofe of these things But where will ye shew us in all the Scripture from the one end to the other such a rule requiring such qualifications in persons and such a tryall of them before and in relation to their admission into the fellowship of the Visible Church And
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
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
ex abundanti Hitherto Mr. Lockier has been pleased to represent his adversaries as impertinent objecting prejudices against persons and not reasoning against his opinion he knoweth himself for what end Now at last he vouchsafes them the credit of saying some little thing a word or two in causâ As to the former now set down 1. He wrongs us in forming the conclusion or consequent 'T is not any meer profession whatsâ—ever we allow as sufficient to this state admission unto Church-fellowship some may professe mockingly histrionically or to discerning on purpose to deceive and subvert the Church as these Gal. 2. 4. Such profession we allow not but a serious sober profession such as we described before stating the Question 2. We give him the antecedent somewhat more constringent thus Simon Magus having been even now a vile sorcerer bewitching people with his sorceries and sacrilegiously usurping the honour of God upon profession of faith in a sober seriousnesse was by Philip baptized and received into Church-fellowship without passing any tryall if that profession of his proceeded oâ— judgement that it did proceed so far as men could discern from true saving grace and faith in the heart That his profession of faith was serious and sober and appeared so is evident in the Text For he was brought to it by conviction to astonishmeâ—… and wondering at the miracles that were done And the Text speaks not of any intended purpose of deceiving in his taking up that profession But that Philip tryed and examined his profession if it did proceed from a true saving work of Regeneration in the heart or that judgement was passed upon him as one truely regenerat so far as men can discern the Text sayeth not this nor any thing to that purpose Now let 's see what Mr. Lockier replyeth section 10 Surely saith he it was not shews but substance that was lookt at and conceived indeed to be in this man so far as man can judg i. of a tree by his fruit for de occultis non judicat Ecclesia There were surely outward signes of repentance in this man such as the Apostle Peter who received him unto fellowship was satisfied with Ans 1. Here is a palpable grosse escape committed by the Author when he attributeth Simons receiving into Church-fellowship to Peter for clear it is that Simon was received in Church-fellowship by Philip and continued with him therein some space ere Peter and John came down to Samaria Acts 8. 13 14. whether the Author has committed this escape of inanimadvertencie or of purpose I will not peremptorily determine But the latteâ— seemeth most probable that he might have the fairer occasion to bring in Peters words Acts 2. 28. to confirm his Assertion concerning Simons qualification in relation to his admission into Church-fellowship of which place anone 2. But whether Peter or Philip received him that there were such outward signs of repentance in this man that as far as men can judge of a tree by its fruit he was conceived positively to be a regenerate and a true savingly believer and that upon satâ—…faction in this it was that he was received into Church-fellowship how will the Author instruct prove this section 11 First saith he what Peter required at the hands of those Acts 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins c. he would did follow the same rule of Christ which he had received and delivered to others and therefore required as much at the â—ands of Simon If he would not dispense with this rule â—ith none of those great number there is no reason to think he durst exact lesse of this man to be satisfied in him especially â—earing what a creature he had been Answ Besides the continued escape of attributing Simons receiving into the Church to Peter whereupon yet much of the weight of this reason dependeth here is anotheâ— great mistake upon the mater which is the principall ground and being discovered the whole inference evanisheth Mr. Lockier supposeth that the Apostle Peter in these words Repent and be baptized every one of you for the remission of sins is speaking unto these people and prescribing a rule to them fot qualification in relation to stating them in outward visible Church-fellowship when as it is another matter in relation to which he is speaking and prescribing a direction for viz. how they might find pardon of their fearfull sin of crucifying the Lord of glory be reconciled to God and saved from the wrath to come This is evident as the noon day to any that will look upon the context For this rule and direction of the Apostles is in order to that which at that time was pressing the souls of these he speaketh to and to answer the question they propounded out of the anguish of their spirits Now clear it is that the mater that pressed them was their conviction of their horrid sin of rejecting and crucifying Christ and their danger of the dreadfull wrath of God and the question they propounded What shall we do was not about stating in visible Church-membership but how they might be freed of that guiltinesse and saved from the wrath of God This is it that the Apostles rule and direction relateth to and therefore 't is more then evidences of true repentance and faith so far as men can judge even true repentance and faith in veritate rei seu existentiae that he requireth of them This rule in relation to this end he had indeed received from Christ and neither could he nor can any other dispense with it or exact lesse from any in relation to that end But all is nothing to Mr. Lockiers purpose that Peter received from the Lord or followed in the point of admitting into the outward fellowship of the visible Church such a rule as requireth either true repentance and faith in reality of inexistâ—…ce or convincing evidences thereof so far as men can judg as the necessary qualification in foro exteriori Ecclesiae and as the ground whereupon only the Church may admit persons into externall Church communion this the Text saith not nor any other that he can produce from Scripture section 12 Next the Author goeth about to prove that Simon Magus did give such outward appearance of reall inward grace that the Apostle thought him really gracious a true and reall Saint 1. By what is said of him in the Text. 2. By the consent of the Learned Interpreters For the former 'T is said saith he that when he was baptized he continued with Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here is is much insisting upon the signification of the Originall word that it signifieth to be alwayes present to endure to be assiduous that it is attributed to hunting dogs that will not cease following the game till they have got it that it signifieth to persevere with strength Acts 6. 4. Rom. 13. 6. and then upon all
the Apostle who wrot to them ye have heard Answ We take what the Author saith that this great house is the Church of the Ephesians and it may well be so taken as applicable to the Church of Ephesus or any other Church then I say he hath furnished a weapon against himself for if this house be the Church of the Ephesians to which â—he Apostle wrot then when as writing to them he â—…lled them Saints he meaneth not that â—f all and every one of them but spake it 〈◊〉 the body indefinitely and confusedly why Should that bâ— understood universally it should be a flat contradiction to what he saith here that the Church of the Ephesians is a great house in which there are some vessels to dishonour non-saints yea very reprobates appointed to wrath It will not salve the mater to say as Mr. Lockier insinuateth that the Apostle in writing to the Ephesians speaketh of what they were in his judgement For Paul is speaking his judgement here too Now how can these two judgements consist in one man To my judgement all and every one of the Church of Ephesus are reall Saints sealed as his and yet I pronounce there are in the Church of Ephesus some reall un-saints very reprobates Indeed if the Apostle here had not determined positively and purè But by way of suspence and modaliter in this house the Church of Ephesus may be or possibly there are some vessels of dishonour there would not be such repugnancie or incompatibilitie of this with the former But he speaks absolutely and positively there are some vessels to dishonour SECTION IX Some further Arguments confirming our Doctrine and everting the adverse opinion about the necessarie qualification of Members of the Visible Church section 1 MR. Lockier hath chosen out some Objections against his Doctrine as made by his adveâ—sarie but indeed framed at his own pleasure only two of them are in causâ the other are but extrinsecall to the cause Reflections and prejudices against persons this I confesse has been wittily done for gaining advantage in the minds of Hearers and Readers unacquainted with the controversie for his own and against his adversaries cause But it is not very ingenuous dealing What has there never a reason more been brought against that Tenet of his by learned men but these two I cannot think but he has seen and read Gul. Apolon consideration of certain controversies c. sâ—nt to the Assembly at Westminster 1644. Spanhems Epistle to Mâ— Buchanaâ— Mr. Rutherfurd his fiâ—st and second book aâ—ainst the Independent way however he might have read them and found therein besides other writings of Orthodox Divines some other arguments to answer Well because he has thought it fit to content himself with these two which yet how he has satisfied we leave it to the intelligent Reader to judge we shall adde some few more not troubling our selves nor the Reader with repetition of all that hath been said by others section 2 Arg. 1. If Moses did admit as Members into the external communion of the Visible Church under the Old Test men professing the true God of Israel the Covenant with him and his true Worship without enquirie for the Work of true Grace in their hearts or positive evidences that they were truely converted regenerate and gracious so far as men could discern and judge Yea knowing assuredly that many of them were as yet unconverted and hard hearted Item if Iohn the Baptist the Apostles and the Master Builder and Lord of the Church Jesus Christ himself did admit into the externall communion of the Visible Church of the New Test such as did professe the Christian Faith as soon as they did professe without delay for trying and searching evidences of the Work of Grace in their hearts Then in all Churches persons ought to be admitted upon the same termes And it is not a necessary qualification in foro Ecclesiastico for constituting one capable of Visible-Church-Membership that he be truely converted such as God who knoweth the hearts of all men can bear witnesse to as indeed sealed for his by his Spirit so far as men truely converted and very spirituall are 〈◊〉 to discerne and judge but the antecedent is true in all the parts thereof Ergo c. section 3 As to the consequence or connexion of the proposition it is likely Mr. Lockier will not acknowledge it upon the first part of the antecedent viz. the manner and ground of admitting Members into the Visible Church of the Old Testament because his judgement as seemeth is that the constitution of the Visible Church of the New Test in this point is essentially different from that of the Old for he restricteth his Thesis concerning the matter of the Visible Church to the dayâ—… of the Gospel not once which to me smelleth â—…nk of Anabaptists who as we know denying Infant Baptisme upon this ground because they cannot give evidences of Faith Being pressed with the Argument taken from Infants Church-Membership and sealing with the initiating Sacrament under the Old Testament to eschew if they could the dint of that argument do run upon the assertion of an essentiall difference between the constitution of the one Church and of the other and so deayes the consequence from practise in the one to the other as we see Mr. Tombs doeth in his dispute with Mr. Baxter I will not think that Mr Lockier doth run the Anabaptists length in making use of that difference Buâ— certaiâ—… if he assert as he seemeth to do an essentiall difference 〈…〉 one and the other he for his part gives them a fair ground 〈…〉 that argument used by all Orthodox Divines for Infant Bapâ—…e but the Orthodox have solidely asserted and maintained that the constitution of the Church under the Old Test and New differ not in essentialls but in accidentals only If our Author be otherwise minded I desiâ—… him to ponder and answer what the learned and acute Divine Mr. Baxter hath on that purpose in his dispute against Tombs pag. 30 31 32 33 34 35 36. and I will in the mean time suppose with the consent of all Orthodox Divines the consequence of the Proposition even upon that first part of the Antecedent to be valide section 4 As to the consequence 〈◊〉 the other part of the Anâ—…cedent viz. the practice of John the Baptist the Apostles and of our LORD JESUS CHRIST himself under the New Test admitting persons to the fellowship of the Visible Church upon their first professing faith and subjection to the Ordiâ—…nces without any delay of time for trying the sincerity â—…d â—rutâ— of the work of grace in the heart I know what uses to be excepted against the practice of the Apostles and the consequences there deduced from it viz. that the Apostles were men induâ—… with an eminent gift of discerning and therefore although th◠〈◊〉 admit men as soon as they made profession without further deny or tryall yet that they did this as
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
Appendix For the present what we have said is sufficiâ—nâ— to shew that Iohn baptized such as came to him upon th◠〈◊〉 profâ—ssion without any delay of time or waiting for tryall of the sincerity of their saving Conversion section 11 In like maner find we that the Apostles admitted to Baptism persons as soon as they made profâ—ssion of the Christian Faith without delay â—or triall of the truth of grace in their hearts as Acts 2. 38. 41. We read they baptized and so added to the Church three thousand that same day that they first professed without delay of the mater for so much as one day when as so great a number might excused the delay if they would have taken longer time to the buâ—…nesse And certainly it being 〈◊〉 the conversion of these men was so suddain one would think 〈◊〉 Apostleâ— would have waited for a triall and proof of their sincerity if so be such a triall and proof had been by Christs institution necessary to go before the admission of men into the Visible Church But the Spirit of God which acted and directed the Apostles did dictate them no such thing In like maner the Samaritâ—… men and women were baptized without any delay Acts 8. 1â— So Simon at that same timâ— albeit to that very day he had been a Sorcerer dementâ—d that people with his devillish enchauntments and with sacrilegious impiety given himself out as the great powâ—… of God yet as soon as being convinced by thâ— sight of miracles he professed the Christian Faith was baptized by Philip. Finally whosoever were baptized by the Apostles that we read of were baptized after this same maner nor can there be given from Scripture so much as one instance of any one man who professâ—…g the Faith and desiring the communion of thâ— Church was râ—fâ—sed Baptism for a time untill he should give a trial and evidence of the siâ—…erity of the work of grace in his heart section 12 To the practice of John Baptist and the Apostlâ—… adde the practice of Jesus Christ himself 'T is worthy of observation saith Mr. Baxter well against Tombs pag. 127. that it is said John 3. 26. he baptized viz. by the Ministry of his Disciples and all men came unto him Whereby it is evident that he baptized men presently and without delay as soon as they came and professed themselves his Disciples Shall we then miserable men not content with our Lords example take upon us to be more severe and exact in his maters then himself Verily I cannot look upon this too great diligence but as a counsell of mans pride shuffling it self in under a maske of purity â—…d accuracy in the matters of God section 13 What further may be excepted against this Argument built upon that ground whereon as a sufficient qualification Christ his Apostles and John Baptist admitted persons to baptism I know not unlesse some haply will say that baptism doth not constitute one a member of the Visible Church as Reverend Hooker contends in a large dispute Surv. p. 1. c. 4. pag. 55. seq and that to be admitted to baptism and to be admitted a member of the Visible Church are not one and the same thing and that more may be required as a necessary antecedent qualification to this then is to that But as to this exception 1. I yeeld that baptism in it self gives not the being of a member of the Visible Church But that one must be first a member thereof de jure which we say is given by such externall profession as we have described before to men of years and to Infants by federall holinesse derived from their Parents otherwise baptism could not constitute one a member Neverthelesse we hold this for certain that baptism is the ordinary Ordinance whereby solemne admission and initiation into actuall communion of the Visible Church is performed Neither since the time that baptism was instituted can their be shown in Scripture either precept or example of any externall way or means of admitting members of a Visible Church beside baptism further let me aske of the adversaries that they would produce from the holy Scriptures an instance of any one man who being admitted to baptism was not presently and ipso facto esteemed a member of the Visible Church They cannot it is a thing unheard of in the Word of God Therefore it is clearly evident that upon what condition men were â—dmitted to the Laver of baptism that same was accounted qualification sufficient in foro Ecclesiastico to constitute a member of the Visible Church and how grosse an absurdity in theologie were it to say that a man tho orderly baptized and no new impediment interveening yet were not a member of the Visible Church For hence it should follow that a baptized Christian even after he is such were yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst these that are without Pagans and infidels 1 Cor. 5. 12. for there the Apostle divides the whole satitude of mankinde into these two Classes of those that are within and 〈◊〉 that are without and as by these that are within he understands such as are of the Visible Church whom also he calls Brethren v. 11. so by those who are without he understands infidels whom he calls the men of the world v. 10. This much for our first Argument section 14 Arg. 2. If our Lord Jesus Christ has not given to any man or society of men upon earth judiciary power authoritatively judicially and positively to pronounce sentence touching the inward spirituall condition of all men professing true Christian Religionâ— and submitting themselves to the Ordinances of Christ whether they be regenerat or not Then it cannot be by Christs institution a necessary qualification requisite to the admitting of persons into the outward fellowship of the Visible Church that they be in foro Ecclesiastico judged truely converted and regenerated But the former is true therefore so is the latter The connexion of the proposition is evident of it self As to the assumption let it be noted 1. That I deny not but a Minister has power from God with Ministeriall Authority to determine Doctrinally and in thesi men regenerated and in the state of grace and reconciliation or unregenerate and as yet in the state of nature according as they want or have the characters of true regeneration and faith They have a warrand from the word of God to pronounce all men that have never been humbled before God for their sins that esteem not Christ more precious then all things beside in the World that walk not after the Spirit but after the flesh c. to be unregenerat men and strangers from the life of God contra â— I grant that Ministers have power and authority to apply the generall Doctrinall sentence to particular persons in â—…pothesi but conditionally whom also they may and ought earnestly to presse to make positive application in their own consciences and as they perceive more
if none shall be permitted to be members of the Visible Churches but such as are reall Saints at least so far as men very spirituall can discern and judge upon such evidences as these of this way holdeth forth These being in all parts the far fewest number even very few in comparison all the rest of whom yet many may have some seeds of true saving grace in them albeit it be not so perceptible to others tho they were not outwardly contumacious against the Ordinances must be un-Churched casten out to be no more under any Pastorall care for watching over their souls to live as they like without any spirituall means to restrain or reclaim them to be a ready prey to Satan and his instruments to be turned staâ—k Atheists or seduced unto any errour or heresie whatsoever What a fair field for hunting and catching of souls would Romish Emissaries have were this way of Mr. Lockiers put in practice in all the Reformed Churches I verily think the keeping of it on foot and driving it on in this Iland is not without influence from that Antichristian Synagogue upon this very designe to overturn the Protestant Churches section 28 Argument 6. That Doctrine which tends unavoidably to the holding out from the fellowship of the visible Church and so from all the ordinary means of grace and salvation instituted by Christ not only many who may be the elect of God and whom we cannot but probably judge to be elect but also many who may have some measure of true Regenerating grace in them and yet leaves a door open to any Reprobat hypocrite whom it pretends ought not to be there to come in if they can but dissemble well and carry it fair outwardly that Doctrine I say it seemeth cannot be from God But that Doctrine concerning the necessary qualification of Church-members asserted and maintained by Mr. Lockier is such therefore c. The proposition I conceive will not be denyed by any who will consider these things 1. That the means of grace and salvation the Ordinances of God are institute and set up in the Church primarly and per se for the elects sake that they may obtain salvation Hence is that of the Apostle 2 Tim. 2 10. Therefore I endure all things for the Elects sake that they may also obtain salvation which is in Christ Jesus with eternall glory Notable are the words of that Judicious Popish Commentator Estius upon the words ideo Graecè propter hoc i. e. ut Euangelium disseminetur ut Verbum Dci currat clarificetur acutelie pondering the connexion of this verse with the end of the preceeding but the Word of God is not bound omnia dura suffero nullum laborem refugio idque propter electos Quamvis enim reprobi sint electis permixti eadem officia per Ecclesiae Ministros impenÌ„dantur reprobis ut Doctrina oratio exhortatio correptio Sacramentorum Administratio Non tamen propter reprobos sed propter electos fiunt And a little after Ministros utique oportet cum Paulo in universo suo Ministerio and so in receiving into the Visible Church hoc ipsum intendere 2. That as it is Christ the great and chief Pastor his own way not to quench the smoking flax so it is his will that his servants and Ministers should not doit but that they should receive these that are infirm and weak Now it being so can any man think that that way can be of Christ whereby the entrance into the Visible Church and so to the benefit of the publick Ordinances which are the ordinary means of obtaining salvation is made so strait that many elect and such as we cannot but probably judge to be such may he held forth from the benefit of all these shut out of the ordinary way of salvation Yea and even many who may have beginnings of the true grace of Regeneration If this were not a way to quench smoaking flaxes I know not what will be section 29 As for the truth of the assumption I make it clear thus 1. As to the former part many of these who professe outwardly the faith willingnesse to joyn in fellowship with the Visible Church and to subject themselves to Ordinances may be of the elect of God This cannot be denyed yea nor can we but account them who comes this far on tho we cannot yet positively say we account them actually Regenerat men probably to be elect Yet by Mr. Lockiers Doctrine tho persons professe the faith be desirous of the fellowship of the Church declare willingnesse to subject themselves to the Ordinances Yet unlesse they be truely Converted and Regenerat sealed of God by his Spirit for his so far as men very spirituall can discern they are not to be admitted into the Visible Church and are held forth from the benefit of all the publick Ordinances the ordinary means of salvation 2. As to the other part 't is also clear thus because there may be many smoaking flaxes who have some measure of true grace in them who yet not only are weak in knowledge unable to give an account of all the fundamentalls of Religion and such points as are necessary to lead a life without scandall which yet are required as the ground of that judgement our adversaries will have to passe upon persons to be admitted members of the Visible Church but also under many sensible sinfull infirmities which may render them suspected to others to be no reall Saints may puzle others to passe judgement on them at least may put them to a suspence from passing a positive judgement upon them as true saints sealed of God for his by his Spirit And all such by Mr. Lockiers Doctrine must be held forth from the Visible Church and so from the benefit of all publick Ordinances the ordinary means of Salvation These two considerations I professe have been to me further motives to make me think the way held forth by this Doctrine concerning the qualification in foro Ecclesiae of Church members not to be of Christ it being so obstructive to the proper end and design of the setting up of the Ordinances and means of grace in the Church and contrary to Christs own way of dealing with souls and yet no cast-away or unregenerat man shall be excluded if he but be studied in tractates of theologie and can carie it fair before men as indeed hypocrisie may stand with great externall formalities of Religion in word and conversation section 30 There are two things I find may haply by said by the Brethren of this way in answer to this Argument 1. That such persons may be hearers of the Word tho they be not admitted members of the Visible Church we admit say they even infidels to the hearing of the Word To this I think Reverend Mr. Rutherfurd has said truely that to be admitted as ordinary hearers of the Word and Church prayers is a degree of admission to Church-membership and they who
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
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
of the Visible Church formally consists baptizing if Mr. Lockier shall say that this cannot be done without the sentence of the collective body of Professours he 'll speak beside the book of God which holds forth to us baptisme administrate by one Minister alone without the knowledge of any particular Church and mentioneth not any instance so far as I can remember of Ministers requiring the vote of the Church for baptizing any at any time section 8 For the third the limitation of the Elderships exerting of power not without the consent and approbation of the Church Upon this 1. I would inquire of Mr. Lockier whom he meaneth by the Church without whose consent and approbation this ought not to be done Whether the whole Congregation i. e. all Members thereof promiscuously and indifferently or only some certain Members thereof excluding the rest If the whole Congregation and all the Members thereof Then women and children also must have an hand in these weighty maters of the Government of the Church which I cannot well think he will affirme sure I am will not be owned by many of his side and is contrary to the Word of God If not the whole Congregation but some certain Members viz. men these of years of discretion or of a manlyage Then 1. why speaketh he of the Church indefinitely without any such restriction not without the consent and approbation of the Church Are not women a part of the Church yea and children also under age unlesse we shall say that they are without i. e. of the world of heathens and aliens from the Israel and Household of God which is absurd Nay I suppose there may be a Church consisting of only women beside the Officers as in case all the men of a Congregation were removed by death or otherwise for must we say that a Congregation consisting of 40. men and as many women if by Pestilence all the men should be removed excepting the Officers thereof that it should because of this cease to be a Visible Church 2. It cannot consist with what he saith afterward in sundry of his Arguments brought to prove his Assertion In the first thereof he alledgeth that the power of the Keyes are given to persons not as Officers Apostles or Elders but as beleevers to the Church of beleevers and beleeving with such a faith as flesh and blood cannot reveal but I assume that Women are beleevers and beleevers with such a faith as well as Men Ergo by his Argument they must have an hand in the Government by their consent and approbation as well as the men Again in the third whereas he alledges that other wayes viz. than as he asserted the Elders cannot but offend the little ones of the Church yea the tender consciences of stronger Brethren for as much as persons may be taken in and casten out concerning which they can have no distinct knowledge I assume that this will hold as well for women little ones of the Church and sisters of tender consciences as well as men Because offending of these must be eschewed as well as of those Further in his fourth Argument he alledgeth as a ground of his Assert that the spirit of discerning is not confined to Elders but may be in great measure in some of the members and a greater gift when all are joyned together in the Name of Christ and his presence with them to discern and judge And addeth that the Saints shall Judge the World All which take in female Saints as well as male Saints section 9 2. When as there is a consent and approbation of acts of Government privat obedientiall and not-authoritative And a consent and approbation publick and authoritative by way of a judiciall decisive vote Why is it that the Author does not in his Assertion determine which of these he means 'T is true afterward in his 5th Argument he is expresse that the whole Church and so men women and children should be joyntly authoritative about these acts of Government But here in propounding the Assertion involves the mater in an ambiguous generality It would seem to bear the ignorant Reader in hand that we did grant nothing to people about these acts of Government but a passive blind obedience to what is determined by the Eldership It would seem I say this is the drift of it the rather that afterward SECT 5. end he hints at our Doctrine in this expression If the managing of all things be committed wholly to the Presbytery and the people left out only to see and judge implicitly by their eyes and wills who thus impropriat power But surely this is either a grosse misunderstanding or a foul misrepresentation of the Doctrine of Presbyterians in this mater which may appear by these things which they reach and grant unto the people in relation to matters belonging to Ecclesiastick Government As section 10 First we grant as to the mater of the Calling of Ministers and Officers of the Church that to all the people belongeth the power to nominat and elect the persons to be their own Church-Officers And that to put upon a people who are Christians and in a capacity to elect any Church Officer without their consent and election is unwarrantable intrusion But withall we affirm that this nomination or election is not an authoritative act of Ecclesiastick jurisdiction conferring upon the person any Ministeriall or Officiall power and authority but that this is conferred by the act of ordination 〈◊〉 the ordinary course appointed by Christ in his Church Ministerially under Christ and by vertue of his institution which act is to be performed by the Rulers of the Church and not by the people and that the nomination or election performed by the people is only the designation of the persons on whom this power is to be conferred by ordination if he be one as yet not ordained and is appropriated to be their Minister Besides we grant that any of the people has power to object any just exceptions against a person who is a calling to be their Minister and they ought to be heard and if their reasons be relevant they ought to be admitted section 11 Secondly we grant in like manner as to admission of members that any of the members of the Church has power to represent any just exception and reason they know against any person to be admitted and that their reasons ought to be heard and if relevant to be admitted section 12 Thirdly as to the Preaching of the Word we grant that the people are not obliged to give blind and implicit obedience to what is delivered by the Ministers as if they ought to receive as the Word of God whatsoever is delivered by them but that they have power and ought by the judgement of discretion to search the Scriptures whether the things delivered by the Ministers be so to try the spirits whether they be of God or not to prove all things and hold fast that which
denotating the body of beleevers only as contradistinguished from all Officers and Ministers and so is not speaking of Peter as comprehending or representing all Officers and Ministers but of Peter under the imaginary notion of a Pope or Head of the Church and as standing in contradistinction both to the body of beleevers and also to all Inferiour Officers and Ministers even conveened in a Councell and so of the Church as comprehending all Inferiour Officers and a generall Councell of them And here because some are ready for the Independent Tenent concerning the first subject of Ecclesiastick jurisdiction to alledge the judgment of the Parisian Theologs at and after the time of Councells of Basil and Constance affirming the Church to be that first subject it is to be observed carefully besides that these Theologs means not a particular Church but the Universall Church That the Question which they had in hand with their adversaries the Papaline flatterers was not between beleevers as such and all Officers and Ministers as such but between the Universall Church as comprehending Inferiour Officers and that as conveened in a generall Councell on the one part and the Pope of Rome on the other Whether the precedency of Ecclesiastick power and jurisdiction was seated in the Pope or in the Universall Church so considered as we have expressed This was the state of the controversie and that for which the Parisian Doctors stood was the latter of these This is clear to all that have read any of these Doctors Writings upon that mater So that to alledge their Assertion concerning the first and supream subject of Ecclesiastick jurisdiction for the Independent Tenent in this Question which is between a particular Church of beleevers on the one part as contradistinguished from all Officers and Ministers and Officers of the Church upon the other is very impertinent section 8 His second Argument SECT 3. is thus Elders are set over the Church by the voluntary choise of the Church whereof they are such Officers who choose them to be their Ministers in the Lord and may depose them again if they prove unworthy of such a station Therefore have they no absolute power over that Church to which they are servants but in the nature of guides to direct them in the wayes of the Lord and so long as they go right to be honoured and followed but if otherwise to be admonished and if impenitent to be rejected i. e. Excommunicated as they whose sins follow after to judgment Now such judgment could not be exercised upon Elders if such an exempted power be taken to themselves without the Church but might do what they please with the Church in which they are Servants and the Church not able at least not sufficiently able to do any thing to them which is to make them Lords over Gods Heritage 1 Pet. 5. 3. Answ Here is much impertinency in the conclusion inferred and in the antecedent bare Assertions begged but not proven and never will be 1. The conclusion propounded in the Assertion was that the Elders in a particular Church are not to exert power in most weighty maters as admission of Members ordination of Officers Excommunication without the consent and approbation of the Church i. e. without the judiciall concurrence consent and joynt authoritative vote of the members Now that which is inferred as the conclusion here that they have not an absolute power over the Church an exempted power to do what they please with the Church I appeal to all rationall men to give their judgement if this and that be all one Why May it not be that the Elders or Officers set over a particular Church may exert power in putting forth such acts of Government without the joynt authoritative consent and vote of the members of that Church and yet notwithstanding not have absolute power over that Church an exempted power to do with the Church what they please Yes verily for notwithstanding that they may in their exerting of power of these acts of Government 1. Only act Ministerially and adstricted to a certain definite rule over which they have no power And 2. if they in their exerting their power deviat from that rule and act contrary to the direction thereof the members may have liberty upon discerning by the privat judgement of discretion to refuse obedientiall consent to them 3. And there may be an authoritative power over and above them to which they may be countable who may authoritatively correct and redresse their deviation and to which the people may have recourse for that â—ffect And if so then their exerting of power in the maters of Government tho without the joint judiciall and authoritative consent and vote of the members therein is not an absolute power an exempted power to do with the Church what they please And so indeed it is in our Doctrine The power it allowes to Elders and Officers to exert acts of Goverâ—…ent without joint judiciall authoritative consent of the members is a Ministeriall power adstricted to a certain and soveraign rule of Christs Laws set down in his Word It allowes to people a liberty yea asserts it to be their duety to prove in the judgement of privat discretion if the Officers in their actings of Government deviat from or crosse the rule or not And in case they do not to give their obedientiall consent therunto And that there is authoritative power above the Elders of a particular Congregation c. So that the Author deals not ingenuously enough in insinuating such an aspersion upon our Doctrine that by it is given to the Elders of a Church an absolute power over the Church an exempted power to do with the Church what they please But now judge if the Independent way in that strain of it followed by our Author be not guilty of giving a power very like this to members over Officers When as it allows to the members or the greater part of the members of a particular Congregation which may be 3. or 4. to censure depose Excommunicat all their Officers which must be 3. at least by a supream Independent Authority without any Superiour Authority on earth left to have recourse to for redresse were their proceeding and sentence never so unjust this I am sure is very absolute exempted and lordlylike indeed Well then correct the conclusion as it is inferred here and reduce it to the more modest and ingenuous terms of the Assertion section 9 The antecedent or proof which the Author brings in this Argument for his Assertion and is very confusedly set down in effect is made up of these Assertions 1. A Church by their voluntary choise not only choise their Elders But 2. makes i. e. ordains them in their Office 3. May depose them again the Elders are the Churches servants by way to wit of relation to her as a Mistresse 4. The Elders are only guides to lead the Church to wit as a Chair-man or Moderator in a Judicatory
he might as well in the proposition spoken what he sayeth of Sisters whether little ones or of stronger but of tender consciences as of Brethren And it is no lesse sin to offend the one then it is to offend the other But now see we how the consequence of the proposition is proven for as much saith he as persons may be taken in and cast out and Officers be set up and pulled down concerning either of which they can have no distinct knowledge or at least no sufficient ability to hinder because decisive sentence lyes altogether in the Eldership 〈…〉 â—lbeit only the Eldership exert power authoritatively in these 〈◊〉 and sentence decisively yet professours notwithstanding this may have sufficient knowledge for their privat and obedientiall consent and concurrence with the sentence of the Eldership as we have cleared before And so that part of the proof of the connexion of the proposition that if the Eldership only without the Church of beleevers exert power authoritatively the Elders cannot but offend c. because if so the members cannot have distinct knowledge concerning these things c. this is null it seemeth the Author was sensible and therefore passeth from that former part to the second with that or at least which usually signifieth a tacite passing from that which has been said before and a betaking to what followeth to be said They can have no distinct knowledge or at least saith he no sufficient ability to hinder c. But 2. here lurks a principle of the grossest Levelling that I have heard of and abrogating all Government but of a confused multitude if privat professours the body of a Congregation must have joynt authoritative consent and vote with their Rulers in acts of Government because it will offend them that they have not sufficient ability by their judiciall and authoritaive interposing to hinder the acting of the Eldership the decisive sentence lying altogether in the Eldership Then I say it is as good a consequence that a Major and common Counsell of a City must not act without the joynt authoritative concurrence and vote of the body of the Citizens lest they be offended for want of sufficient ability to hinder by their judicial and authoritative interposing the actings of the Major and Counsell Again see the clear strength of this proof comes to this much the people ought to have a joynt authoritative consent and vote with their Rulers the Eldership Why Because they cannot but be offended if they have it not For to have ability sufficent to hinder judicially and by authoritative vote of this way of hindering he must be understood to be now speaking and that is all one thing Now I say there being in case of the Eldership of a particular Congregation erring and going wrong superiour authority to which people may have recourse for authoritative hindering or redressing of the errour and wrong acting and withall a liberty granted to the people upon evident discerning in their privat judgment the errour 〈◊〉 the Eldership to withhold their obedientiall consent to the wrong sentence which is sufficient to keep them from being accessory unlesse it were first clear that by Gods appointment they have a command calling and warrand also to interpose by a judiciall vote to hinder it whith now in this Argument is the conclusion to be proven and not to be supposed if they be offended because they cannot and has not place to hinder it by their own judiciall and authoritative concurrence and vote with the Eldership the offence is not given but taken section 13 But saith he neither is the offence taken but given how proves he that For as much as in these great transactions the benefit or hurt of every member is not only equally but mainly concerned The transaction of other things which are meerly prudentiall are not of generall concernment or not of so great generall concernment no doubt do properly and determinatly belong to that power which the Church doth institute within themselves as their eyes and hands more conveniently decently and expeditiously to deal with Answ 1. A power as eyes c. i. e. Officers instituted i. e. made and ordained by the Church within it self is a begging of a part of the Question and a dream unknown to Scripture which teacheth us that Christ hath set such Officers in the Church and as for the instituting or ordaining of particular persons into these Offices either he doth this himself immediatly as to extraordinary Officers or by the Ministry of other Officers as to ordinary Officers tho the designation of the persons to these Offices may be by the choise of the whole Church 2. Not Officers only but the whole Church are eyes by Mr. Lockiers Doctrine attributing to the whole Church joynt authoritative concurrence with the Officers in acts of Government And where is the rest of the body if all be eyes 3. It could been wished that the Author had expressed what are these transactions meerly prudentiall or not of generall concernment or not of so great generall concernment which he saith belongeth properly and determinatly to the Officers or Elders Which had he done I doubt not but we should have seen either maters of meer order no wayes importing any such power or authority as Church Officers have attributed to them in the Word of God But only such as a Chair-man or Moderator of a Judicatory may do in relation to its judiciall proceedings who yet as such hath no authority over the Judicatory Or some of them to be such transactions as are of as great generall concernment as any can be I remember Hooker Surv. Part. 3. c. 3. pag. 41 42. amongst other things gives to the Elders as properly belonging to them in mater of censure and Excommunication the Examination of the cause and dogmaticall propounding of the sentence and sayes that the fraternity has no more power to oppose the sentence of the censure propounded by them then they have to oppose their Doctrine delivered in Preaching of the Gospel and so that the one is as binding as the other If these be not transactions more then meerly prudentiall of very great generall concernment I professe I know not what is Nay I affirme it and it is evident that hereby greater power is given to two or three Elders in a particular Congregation then ever Presbyterians attiibuted I say not to the Elders of a particular Congregation but to any Classicall Presbytery of many combyned Congregations For by the way of Presbyterians when a Classicall Eldership has given forth sentence of Excommunication there may be an appeal to a more ample and Superiour Judicatory for judiciall recognition and redresse But here by this Independent way power is given to two or three Elders to propound the sentence of Excommunication which the fraternity are bound to joyn with as much as to obey their Preaching and there is no superiour remedy of judiciall recognition and redresse left to the party
under Heaven 4. If any maters of generall concernment wherein the benefit or hurt of every member is concerned must be authoritatively transacted not by the Eldership alone but by the members joyntly with them I see not why all maters of generall concernment ought not to be so also Magis minus non variant speciem But to come to the point wherin lyeth the proof of that that it is an offence given and not taken when the members are offended because they cannot by judiciall and authoritative vote hinder the sentence of the Eldership the decisive sentence lying only in the Elders If because in these transactions the benefit or hurt of every member is generally and greatly concerned Therefore it is an offence given if they have not such power of judiciall concurrence and vote in the sentence Then I say women also must have this power and if they offend for want of it as they are as ready as men to offend if they have not power to get their will the offence is given and not taken Because women being members are comprehended under that every member and their benefit or hurt is concerned as well as mens The Author will never be able to avoid this upon his medium 6. If because in these transactions the benefit or hurt of every Member of the Church is generally and greatly concerned when they are offended because they cannot by judiciall and authoritative joint vote hinder the sentence the decisive power thereof lying only in the Elders the offence is not taken but given and therefore they ought to have such vote then say I by as good consequence it followeth because in the great transactions in civill Government suppose by a Major and his counsell by a Parliament the benefite or hurt of every member of the city or Common-wealth is generally and greatly concerned If the Members offend that they cannot by joint authoritative vote hinder the sentence the decisive power thereof lying altogether in these Governours the offence is not taken but given And therefore they ought to concur jointly and authoritatively in these transactions with their Governours Here is again Levelling backed with reason such as it is 7. Therefore to Answer directly 't is but a loose and false principle that in all transactions in which the benefite or hurt of persons is concerned all persons whose the hurt or benefite is therein concerned if they offend that they have not sufficient ability to hinder sentence by their joint authoritative vote the offence is not taken but given and therefore they ought to have such joint authoritative concurrence and vote Nay it tends to the eversion of all Government and bringing in meer Anarchy and confusion Yet 8. I think from this rightly understood may be inferred somewhat which Mr. Lockier would consider in the mater of his next Assertion For if all whose benefite or hurt is greatly concerned in Ecclesiastick transactions ought to have authoritative joint concurrence in these transactions then when as in some main transactions in a particular Congregation for example Excommunication many others benefite or hurt is greatly concerned beside these who are Members of the Congregation it must follow that these others ought to have power of joint authoritative concurrence in these transactions or at least some for their inrerest ought to have such power And this I conceive will amount to the overturning of the supreme Independent tribunall as Mr. Hooker calls it Part. 3. c. 3. of single Congregations and setting up an Ecclesiastick authoritative Judicatory over more Congregations section 14 Arg. 4. SECT 5. Because the spirit of discerning both respecting persons and things is not consined as a peculiar to the Presbytery or Eldership of the Church but the same gift may be in a great measure in some of the Members and a greater gift when all are joined together in the name of Christ and his presence with them to discern and judge of a conjunct strength of saints what mighty things and glorious are spoken in Scriptures That they shall judge the world Angels much more able to judge their own affairs This is the one part of this sections Argument There followeth another of which afterward Now to this 1. If this Argument hold good then again Women at least some Women ought to have judiciall concurrence and vote jointly with the Eldership in transactions of Government Why the spirit of discerning may be in as great measure in some Women as in some Men and the greater will the gift be when they with the Men are gathered together and I think it will not be denyed that Women will be a part of the Saints who are to judge the World and Angels 2. Upon the same ground by proportion it followes because many private men may have the same gift of discerning in a great measure that is in Magistrates in the Members of Parliament Yea may be in a greater measure in some of those then is in many of these and there is a greater gift when all is joined together Therefore all such discerning men must have joint authoritative consent and vote with Magistrates with the Parliament in the Acts of Government Here is again pleading for Levelling 3. Because some men may be have as great a measure of knowledge and understanding for teaching the Word as Ministers it followeth proportionally upon that ground that such men may and ought to Preach authoritatively as well as Ministers and as Socinians some Remonstrants and Separatists teach a gifted man needs not an outward calling to be a Minister His gift is a calling sufficient 4. To answer directly to reason from a gift of discerning in maters coming under Acts of Government to actuall right and power to concur authoritatively in these Acts of Government is a grosse and palpable non sequitur Let a man never have such a measure of a gift for exercising Acts of Government or publick authority he must besides have the warrand of Commission or calling to exert them else if he take upon him to exert them he is but an intruder as all men will grant that are not against both Scripture light and light of nature and for turning all Affaires Civill and Ecclesiastick into a Chaos of confusion 5. Whereas the Author saying their wil be a greater gift when all Officers and private professors are joined together viz. in these Acts of Government in the name of Christ and his presence with them to discern and judge We grant that when all private Professours with the Church Officers are joined together possibly there may be a greater gift of discerning by way of aggregation then when the Officers are alone But whereas withall it is tacitely supposed that all may meet in the name of the Lord i. e. in his Authority and may the more expect his presence for assisting the discerning judging in these maters of Government in the former he begs the thing in question we deny that they do all
meet for acts of Government in Christs Authority and in the latter supposes a great mistake for the promise of Christs assisting presence for judiciall and authoritative discerning and judging runs not equally along with the gift of discerning simply But with his calling and commission to govern That loe I am with you to the end of the world as to Acts of Government is not made to persons having the gift of discerning simply tho never so many of them met together But to persons who beside their gift are invested with his Commission Therefore you must shew that persons have a Commission and Calling beside their gift to exert Acts of Ecclesiastick authoritative judging Or to speak of expectation of the Lords presence to assist their judging let them be never so many is to bid men presume to act with expectation of his assisting presence without a promise There may be more of Christs presence expected to assist a few having a Calling and Commission from himself in exerting Acts of Government Then with a huge multitude though having gifts enough but wanting Commission If it shall be said that private Professours have a Commission to judge authoritatively with the Eldership in these maters of Ecclesiastick Government 1. Then the medium of this Argument is passed from for it alleageth no more but the gift of discerning to prove they ought to concur in authoritative judgement 2. This is but said and begged not proven Shew us the authentick grant of that Commission This much for the first part of the Argument in this Section he addeth further thus section 15 The Scripture again saith that variety of gifts are given to the Church as Christ will and when he will and where he will and by what door and by what mean hand he will for the good of the whole and light comes in some times from a little crany and hole when large windows are close shut up and not one window leaf opened all the while businesses of great weight are in debate So that the greatest cannot say to the least I have no need of thee All this help to the good of the whole would be void if the managing of all things be committed wholly to the Presbytery and the people left out to see and judge implicitely by their eyes and wills who thus impropriat power Answ 1. Here is a foule misrepresentation of the Presbyterian Doctrine as if it allowed nothing to the people but a Popish implicit blinde obedience to the Elderships decrees See this aspersion discovered and wiped away before in our first SECT and the Author in his own conscience knowes may know this is a wrong Further when Christ has by his institution appropriat a power to a certain order and he has as to Pastors and Doctâ—…s the ordinary publick authoritative Preaching of the Word so to Elders in common the power of Discipline for these alone to exert such power is no impropriation But 2. To the Argument propounded here I say 1. If it hold good as in the former it will follow that women must not be excluded from joynt authoritative concurrence in exerting power of Government with the Elders more then men in the Church Why Women have their share of the variety of gifts given to the Church and some of them a greater share then many men and light may come in by such a weak hand as a woman when c. And so all this help of their share of gifts will be made void if the managing be committed wholly to Elders and other men in the Congregation and they left out only to see c. And the very like Argument may by proportion be framed for admitting all privat persons in a Common-wealth to concur authoritavively in the Civill Government with Magistrates â— Take this Aâ—…ument in plain and full form it must stand thus to prove the Authors Assertion propounded SECT 1. and intended 〈◊〉 the conclusion here If the Eldership or Rulers of the Church exert power in these acts of Government without the joynt authoritative consent and vote of the people or other members then the help which may be had to the whole by that share of that variety of gifts bestowed by Christ upon the Church which is in the other members should be made void But this ought not to be Ergo nor that Now I deny the consequence of the proposition the share of that variety of gifts given to the Church which is in privat members may be of good use and help for the good of the whole tho all of them do not concurre authoritatively in exerting or exercising acts of Government of the Church May not privat members make their share of gifts forth-coming and helpfull for the good of the whole by observing instructing exhorting admonishing and provocking to good works one another in the privat extrajudiciall way of charity Ay but it may be said the help of these gifts in them to the good of the whole in the way of authoritative acts of Government is made void Answ This supposeth that these gifts of privat members are given to them by Christ to be exerted for the good of the whole in the authoritative acting of Government and that the authoritative actings of Goâ—…ment are appointed by Christ to be managed and caried by the formall influence and concurrence of these gifts given to privat members And this is to suppose and so to beg the thing in Question Yet further we say the gift that is in privat members may be forth-coming to the good of the whole which is to be effected by the acts of Government exerted by the Elders albeit themselves concurre not with the Elders judicially and authoritatively in these acts as by admonition of offenders and informing the Rulers of the stubborn offenders which is helpfull by way of preparation â—o the good of-the whole by acts of Government Also by charitative admonition of the Elders themselves if they be â—…misse or partiall or otherwayes wrong in exerting acts of Government by proving in the judgement of privat discretion the actings of Government exerted by the Governours and accordingly giving their obedientiall consent thereunto section 16 As for that mutuall help and need of the severall members of the Church in relation to one another for the good of the whole spoken of 1 Cor. 12. and hinted by the Author 't is impertinent to this purpose For to omit many things which might be brought to clear this from that Chap. this one is sufficient That 't is evident the Apostle is not speaking there of the mutuall need mutuall help and mutuall concurrence of the members of the body by making their severall gifts forth-coming in judiciall Acts of Government for the good of the whole As if when the Apostle saith the eye cannot say to the hand nor the head to the feet I have no need of you i. e. one member whether greater or lesse cannot say to another I have no need of
Eldership onely De Polâ—… lib. 3. c. 15. Ecclesiam primo loco consideratam in his verbis Praecisè partem Aristocraticam id est Presbyterium significare existimamus Tho in the next immediately following words If he will not hear the Church he will have the people as concurring with the Presbytery to be understood which is exceeding strange to me But 2ly that which we have affirmed That it is only the Eldership whom Christ definitely intends under the name of the Church there and not the people as to concurre authoritatively with them in the acts spoken of in the place besides that Argument ad hominem there be many other solide reasons both from the circumstances in the place and from the nature of the purpose spoken of in it comparing it with other places of Scripture speaking of the same purpose to demonstrate that Assertion Being resolved to be as short as we can conveniently in this part of our Examination in regard the purpose herein treated is so learnedly and largely handled already by others we spare inserting of these reasons here and refer the Reader for satisfaction in the point in hand to Mr. Rutherfurds peaceable Plea C. 8. desiring also Mr. Lockier if he think fit to assay an answer to his Arguments there for that which we have asserted As for Mr. Lockeirs insisting so much to refutâ— these who say that Christ in that direction tell the Church and if he will not hear the Church c. meant the Jewish Synedrion or Judicatory then standing the it were granted which he intends that Christ meant not that yet it gives â—o advantage to his cause that not the Elders alonâ— of the Christian Church but the whole people must be understand by it Certaine it is that Christ in giving these directions concerning Ecclesiastick proceeding in the mater of publick scandals and câ—nsures in the Christian Churâ—… at least alludâ— to the maner and oâ—…er of proceeding in thâ—â—ewish Church aboâ—… maters of judgement and censures and to their Synâ—…ry or consistory with which his hearers were well acquainted that so they might the better understand his mind concerning the order he was now apoinâ—… in the Christian Church and that is sufficient foâ— our purpose For certain it is that in the Jewish Church maters of judgement and censures were never authoritatively managed by the people but onely by their Rulers and Elders Now Christ speaking to his hearers in a form of speach known to them and alluding to that way of Judicature in use amongst them hitherto what else could they understand by tell the Church but tell the Elders of the Congregation see Bez. great annot on the place So we need not insist upon examination of his two Replyes to these who say that by the name of the Church here is meant first the Jewish Synedrion and then by proportion the Eldership of the Christian Church which was to be afterward Yet this much I may say that Mr. Lockier has but weakly refuted these Therefore a brief word to each part of his reply to them section 5 To the first viz. that the Synedrion was instituted for Civill Affaires between man and man Mr. Lockier might known that these men he speaks against here could answer that beside the Synedrion instituted for Civill Affaires there was another Ecclesiastick distinct from that Civill for things Ecclesiastick and considering that so many * See these cited by learned Gillespy Aâ—rons Rod book 1. c. 3. learned men much studied and acquainted in the Jewish antiquities have asserted this Ecclesiastick Sanâ—hedrin distinct from the Civill and given so many considerable reasons for it I wonder much that Mr. Lockier could come forth with a naked Assertion of the contraâ—e without the least shaddow of proof As for that he speake for clearing of Numb 11. that these Officers mentioned there were Civill is not â—o purpose 〈◊〉 these Authors Because they grant these spokâ—… of there 〈◊〉 Civill Rulers but they bring other places foâ— thâ—â—…her Ecclesiastick Court If Mr. Lockier would make it out that there 〈◊〉 no â—…nhedrim amongst the Jews buâ— for Civill Affairs he 〈…〉 well to take into consideration and solidely answer what 〈…〉 for the conâ—rate by that 〈…〉 Aaroâ—… Râ—d book 1. c. 3. througâ—… 〈…〉 must pu◠〈◊〉 in mind that he will find a 〈…〉 Godwyn B. D. not only assâ—…ing upon the like grounds 〈◊〉 Gillespyâ— that distinct Ecclesiastick Couâ—… â—n his Moses and Aâ—ron lâ—… 5. c. 1. but also expresly affirâ—ing that this of our 〈…〉 the Church was spoken with relation to it His worâ—… are â—emarkable and worth the inserâ—… â—ag 199. The Office saith he of the Ecclesiastick Court was â—o put a difference between things Holy and unholy and between clean â—…d 〈◊〉 Lev. 10. 10. and to determine appeals in controversâ—… of difficultie It was a representative Church 〈…〉 Ecclesiae Matth. 18. 17. Because unto them belong◠〈…〉 of Excommunication belike this Learned man has not been of Thomas Goodwin B. D. his mind touching Ecclesiastick Government For sure I am that which he sayeth here is as contrary unto the Independent way as one part of a contradiction to another section 6 As for the other part of his reply SECT 7. I will not contend for it positively that Christ meant the Jewish Ecclesiastick Court It is enough for him that he speaks of the order of Judicature to be in the Gospel Church with allusion to that of the Jewish and so as proportionall to it But me thinks Mr. Lockier reasons but weakly against them that sayes it is directly meant There is saith he nothing foregoing or following that gives any leaning langwage this way But much to 〈◊〉 and signifie that he speaks of that Church which should speeâ—…â—ake place to wit the order of the Gospel Church Ans 1. Mr. Lockier so speaks here as if these who Interpret that tell the Church of the Jewish Ecclesiastick Court did so understand it of this as to exclude the â—…der of the Gospel Church from the meaning of it This is a mistake or a misrepresentation of their mind for they comprehend both under it as is known aâ—… so Interprets the direction as for the present time relating to the Court of the Jâ—wish Church which was then in present being and enjoyning the same course by Analogy to be taken by Christian then they should have Churches set up 2. Tho I will not say 〈◊〉 â—ere is ground in the words to prove demonstratively that 〈◊〉 saying 〈◊〉 the Church meant it of the order of the Jewish Church directly and so was â—…cting his present hearers in case of sucâ— offences mentioned there to have recourse to their Ecclesiastick Court Yet I cannot judge so basely of learned Divines that have understood so as to think they would of meer will without any expression in the words seeming to incline or leaning that way and indeed there are in the context two things especially which seems not improbably to
had constituted or ordained Matthias to be an Apostle but barely thus Seeing God had chosen and ordained him they accepted him by orderly subjection to the revealed will of Christ With this Interpretation agreâ—… that of the learned Nedder Dutch Interpreters in their Annotation upon the place All this 〈◊〉 election they did acknowledge and accept for good And is it 〈◊〉 â—…mmonly by Divines made one of the Characters and Properâ—… 〈…〉 of Apostles 〈◊〉 the â—ad their calling to that function not by the ordinarie 〈…〉 Ministry of men Buâ— extraordinarly and immediately from Christ himself As Paul alledges for himself â—o prove his Apostleship Gâ—… 1. 1. Paul an Aostle not of men this is common to all Ministers nor by men i. e. the interâ—…ening Ministry of men but by Jesus Christ But one word more here That of Mr. Lockiers one would think that the Lords pointing out the man had been enough but least this might prove a meanâ—…â—o justle out the priviledge of the whole Church seemeth to me to say no more very inconsiderately said What more could the Lords full constituting Matthias an Apostle without any interveening Act of the Church prove a means to justle out the priviledge of the Church in maters essentiall than his sole immediate both electing and ordaining all the rest of the Apostles Mark 3. 13 14. section 16 His second Scripture for the peoples formall concurrence in ordination is Acts 14. 23. â—nd when they had ordained them Elders in every Church On which the Author for his purpose commenteth thus 1. On the Margent he rejecteth the opinion of some tho learned men that sayeth here was no ordination but onely an election and giveth a reason why there behoved to be ordination because there was Fasting and Prayer joined with the action 2. Then in the body sayeth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attollo to * Not attollo but tendere extendere i. e. to stretch forth lift up Which sheweth what this ordination was in the formality of it That the Apostles in and with every Church of Beleevers where they came did make suffrage who should undergo this great Office of Eldership in such Churches and so joyntly with each Church and not by distinct exempted power above them was this work done according to * In that place is no patern for ordinary ordination of ordinary Elders see before the first paterne Acts 1. for to apply this only to the Apostles in number but two is improper to the nature of the word for two to lift up their hands Suffrage is not a thing to be managed by two as fencing cannot be done by one Answ I grant that here was ordination though I think Lockiers Argument brought to prove it is but weak viz. because Prayer and Fasting was joyned Why may not Fasting and Prayer be joined with other actions besides ordination with election the nature of the businesse it self affords a 〈◊〉 â—oncludent Argument It was a calling of men to a Ministeriall â—…ffice in the Church of Christ and this cannot be done ordinarly without ordination 2. The Author gives us such a description of ordinaâ—…on of Elders as confounds and makes it â—ust all one with election viz. did make suffrage who shall undergoe the office What is this but election Yet in these two Sections he distinguishes election and ordination and brings them as two distinct instances of Ecclesiastick maters wherein he will have the Church of Beleevers to have authoritative concurrence But 3. more diâ—…ctly to the point in hand the whole strength of the Authors reason here to prove that the private Beleevers in these Churches concurred formally with the Apostles in the ordination of these Elders lyes upon the grammatication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to give suffrages by streaching forth or lifting up of the hand and so must here be understood that the Elders were ordained by suffrages And suffrage is not a mater competent to two which was the number of the Apostles imployed in this businesse to which 1. Let that force of the word be taken in here and the place rendered when they had by suffrages ordained or constituted yet as Mr. Gillespy well observeth Miscell c. 4. p. 57. out of Calvin instit lib. 4. c. 3. § 15. * Calvins words pondering the same signification are clear that the act of ordination was onely by Paul and Barnabas Creabant ergo ipsi duo Sed tota multitudo ut mos Graecorum in electionibus â—rat manibus sublatis declarabat quem habere vel the sense may be this Paul and Barnabas did make and ordain Elders according to the suffrages of the Churches themselves that is they ordained such as the Churches by their suffrages elected and desired So here are involved two acts 1. Election which is the only act performable by lifting up of the hand in suffrage and in that we grant the people concurred 2. Ordaining and constituting which was not done by lifting up of the hand in suffrage But laying on of the hands as a signe of separating the person to the Office And this we say was done only by Paul and Barnabas But 2ly Albeit that former answer does sufficiently overturn all Mr. Lockiers reasoning from this place Yet I confesse I see no necessity of reâ—dering the word here thus made by suffrages For how ever it be true that the use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arises from that manner of suffrage â—…ed amongst the Grecians either in choosing of persons or â—aking oâ— Laws and it be ofte◠〈◊〉 â—sed to signifie expresly the 〈◊〉 oâ— suffrages in such matters 〈…〉 iâ— is â—nown to any that has anâ— knowledge in the Greek Language that sometimes it is used to signifie simply the aâ—… of conâ—tuting or making and 〈…〉 â—eâ—her of a Law oâ— person in an Office not expresly 〈◊〉 the manner or way oâ— doing by suffrages or lifting up oâ— the 〈…〉 And thus simply the Old Latine â—…erpreter â—enders iâ—â—n this place câ—m constituissent illis per singulas Ecclesias Presbyteros c. and I think hardly can it with congruity of speech be otherwayeâ— rendered here For certainly the substantive to the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the â—…t is Paul and Barnabas and can be no other can be none of the people or privat Disciples as is most evident to any man looking upon the Text and therefore by this word must here be understood an act done by the two alone which cannot be formally suffrageing for as Mr. Lockier sayeth well that can not be done by two but another unlesse ye will Interpret the word in such a figurative sense as I doubt much it shall be found in the like anâ— otherwhere in the world viz. thus and when they Paul 〈◊〉 Barnabas had by suffrages made to them i. e. the Disciples Elders that is when they had
brings he Just two one of yesterday I may say jugling in the businesse and another nothing to the purpose see we them both section 2 First In the first times this was so well known and so frequent in practice that Bishop Whitegift himself one that wanted not wit nor learning nor any other help and setting all his strength to maintain a These contrary to what we are upon yet is constrained to confesse that in the Apostles times the state of the Church was democratiall or popular the people or multitude having hand almost in every thing Defence pag. 182. which word almost doth sute with the thing I am upon For indeed as I have said in all weighty matters the whole body had their joint voice as hath been before proved Answ 1. That Whitegâ—ft set all his strength to maintain 〈◊〉 These contrary to what 〈…〉 presâ—…ation of the maâ— mind The 〈…〉 was that the 〈…〉 Government and juâ—… 〈…〉 hands onely of th◠〈…〉 â—…lats excluding no◠〈…〉 all other Presby◠〈…〉 Church 2. By theâ—… 〈…〉 wherein he saith that 〈…〉 â—nown and frequenâ—… 〈…〉 he means 〈…〉 of the Church 〈…〉 themselves 〈◊〉 or therewith taking in the next 〈…〉 the â—hurch If 〈◊〉 mean the latter I conceive he would â—one much better to 〈◊〉 cited some Writers of these times themseves saying so much then taken the matter upon report from Whitegift But let him if he can produce any Ancient Writers Ecclesiastick of these times either speaking for his Tenet in dogmate or relating any practice thereof in the Church of these times This he will never be able to do If he mean the former 't is true Whitegift sayes so that in the Apostles times the state of the Church for outward Government was popular But 1. Whitegift withall for upholdâ—…â—he power and Government of Prelats in the Church of England excluding all other Church Officers maintains most falsly and perniciously there was no particular form of Government appointed by precept in the New Testament But that the determination of this is 〈◊〉 the power of the Civil Magistrate the chief and principall Governour of the Church in his judgement And therefore granted for his own design that the people had sometimes an hand in matters of Government accidentally because of the want of Civil Magistrates to establish Rulers 2. Who had hand in acts of Government of the Church in the Apostles times can be known best by Scripture it self and no otherwayes câ—…ainly If Mr. Lockier has brought forth any Scripture holding forth either by precept or practice that the body of the people ought or did concur formally and authoritatively in acts of Government tho he has assayed to do and sayes here he has proveâ— it I leave to the Readers to judge Whitegift would never alledge precept of Scripture for this and for practice I find none alledged by him but in the mater of Election of Officers which is no act of government or authority and yet he alledgeth that neither in that did they alwayes concur which I conceive to be an untruth To close this let Mr. Lockiers ingenuity bâ— observed here in speaking for a popular and 〈…〉 of the Church by his applauding of â—his 〈…〉 Whitegifts Independents commonly refuse altogether that the Government they maintain 〈…〉 and professe a disclaâ—… of Moâ—…llius for this But 〈…〉 it is no other And 〈…〉 Author â—ere is ingenuous in tâ—king with and applauding that name For why should not a true thing have iâ—… own name section 3 His second testimony iâ— the Canon of the Councell of â—aodieâ—… â—0 years after Christ yea and 4. if not 8. years more ordaining that the people after that should have no hand in the choise of their Officers unlesse it formerly had What meaneth this Canon â—aith he unlesse formerly it was so that the people had hand in it Answ Let it be so that this Canon doth import that formerly the people had hand in Election of their Officers as we grant they 〈◊〉 ought to have and have with us Election is no act of Ecclesiastick Authority or â—…risdiction nor makes one a Church Officer as was said before But what is this to the purpose His undertaking was to bring common testimony to prove that in the first times of the Church the body of the people the whole Congregation had joint authoritaâ—…ve suffâ—age with the Officerâ— in all maters of greatest weight i. e. in all acts of Ecclesâ—…stick Govâ—…ment is it not a very sufficient making out of this to 〈◊〉 one Canon of one Councell indirectly importing that they â—…d hand in one act and that no formall act of Government and Authority And is this all the common testimony we must be content with Now when as all acts of Ecclesiastick power authority and government in Scripture designed by the Keyes are comprehended in these 1. Publick Preaching of the Gospel 2. Administration of the Seals or Sacraments of Baptism and the Supper 3. Ordination and authoritative sending of Officers 4. Dispensation of Discipline Excommunication and Absolution I would have the Author producing to us common testimony for the peoples concurring joyntly and authoritatively in these or any of them in the first times of the Church section 4 What followeth in this SECT of the Authors is but a flist of big empty words added unto weak reasoning to startle silly Readers to which shortly 1. Whom he meaâ—s by his superintendents once and again reckonâ—… 〈◊〉 with 〈…〉 and Bishops I know not well he may be pleased 〈…〉 That Bishops and 〈…〉 did piece by 〈…〉 of God many 〈◊〉 â—pirituall liberties and 〈◊〉 of Christe is certain But any 〈◊〉 testimony as he 〈…〉 by him very little of this appeareth as appeate very evidently 3. In representing the servants of God that are 〈…〉 new devised modell of popular Government of the Church under the name of the children of these Metropolitans and Bishops is both an unjust and ridiculous slander I beleeve these Hierarchicall Lords never did nor ever will look upon Presbyterians as any of their kinde 4. To order the Church of CHRIST as that therein his Officers and Ministers rule his People under him by his ordinances according to the rule of his Word that the people over whom they are set obey them in the LORD is not the taking from people any thing for which these that teach and hold by that wâ—y need to repent nor know we any words of GOD spoken against them for that way And for â—ans words without Gods Word they stand not Nor have they cause to take any works or blowes or bloods of their body you have taken too much upon you to pronounâ—… upon their soul blood think Sir upon Rom. 14. and let your heart 〈◊〉 you for this as inflicted by God on that account tho they 〈◊〉 they have sinned against him and desires therefore to bear his indignation If men has given them blowes and shed their blood upon that account let them look to
it and Sir take heed your hands be not defiled with it As indeed in this Book ye breath out somewhat that way not once And for your out-cry O Lord how low shall we be c. to it as intended by you I must say to you as Job to his friends upon somewhat the like unjust challenges against him and misconstructions of Gods rods upon him Will ye speak wickedly for God And talk deceitfully for him is it good that he should search you out Or as one man mocketh another do ye so mock him But now Sir look upon the pollutions and layings waste of his dwelling place in England at this day which makes all the Churches abroad the World to lament the case of it and see whether the Presbyterian way or that way you stand for has effected them And I beleeve ye may say it was not without a Providence of 〈◊〉 that ye uttered this exclamation in that 〈◊〉 you have â—…red it in How low shall Wâ— be erâ— Wâ— lay 〈…〉 heart SECTION V. Mr Lockiers Answers to some Objections made against his Assertion from some Passages of SCRIPTURE SECT 13 14. Examined section 1 MR. Lockier now proceedeth to propound against his Assertion and to Answer some Objections and in wisedom chooses a few of many that are extant to the World in Presbyterian Writers of al 's great weight as these he has picked out and propounds some of them in as slender a way as he can that the force of them may appear as little as may be But see we them and his Answers to them as they are section 2 Object First is from 1 Tim. 4. 14. Here is mention mâ—… of a Presbytery or Eldership by the imposition of whose hands and by no other conjuâ—… Timothy was ordained Therefore the Presbytery wholly without the Church may exert power authoritative in most weighty matters and 〈◊〉 and govâ—… the Church alone This place we conceive will carâ—… 〈◊〉 this and more too even a Classicall Presbytery or a Presbytery of moe associat Churches But for the present consider we his answer as to the point in hand The Presbytery here saith he cannot be meaned of an ordinary Eldership which hath its ordination from men because it is beyond the power of ordinary Officers to give being to an extraordinary Now such was Timothy to wit an Evangelist And therefore comes not under our Dispute but is to be ranked with extraordinary Apostolicall acts and ordinations to extraordinary Offices which are ceased of which nature sec Acts 13. 43. section 3 Answ 1. Whether this was an ordinary Eldership i. e. A Colledge of ordinary perpetuall Elders or extraordinary yet it was an Eldership and not the people that performed this act of ordination as he himself yeelds What then is become of his Assertion in the preceding Section That iâ— these first times of the Church the whole body 〈◊〉 â—ear theâ— joint â—thoritative voice in all maters of greatest weâ—ght And Sâ— â—… 10. even in an ordination of aâ— extraoâ—dinar Officer of grea◠〈◊〉 then an Evangelist 〈◊〉 Wherein he alledge thâ—…â—at lest it might have proved a 〈◊〉 to lustle out the priviledge of the â—hole Church in maters of essentiall concernment he was enstated aâ—ongst the Apostles themselves not by the â—…ffragâ—… of some i. e. the Apostles alone but by the sâ—ffrages of the whole Church 2. If the Presbyteâ—… here cannot be meaned of an ordinary Eldership what was it I hope the Author will not say with some Pâ—pish and Prelaticall writers that it was an company of Bishops that were both Elders and more then Elders I conceive he can mean no other thing but that same which the Author of the Queries concerning ordination Qu. 19. that they were some other Apostles or Apostles fellows together with Paul who 2 Tim. 1. â— is said to have â—ayed his hands on Timothy and that Apostles are called Elders and a company of Apostles are called a Presbytery or an Eldership I say it seemeth the Author can conceive no other thing to be meant for he sayeth it must be an Eldership that had not * And yet he himself above Sect. â—0 Such exâ—raordinaâ—ie Elders might have their ordination from man le facto Maâ—hias had his so So that by this â—e â—ayeth here Matâ—ias tho an Apostle could not be one of this Eldership ordination from man But this coâ—ceit is so abundantly answered by Mr. Gillespy of worthy memory Miscell c. 8. pag. 104. seq that little needeth to be added to what is said 〈◊〉 him I shall here briefly touch at some particularâ— given in Answer to this 1. Suppose the Presbytery in this place 1 Tim. 4. 14. to be an Assembly of Apostles yet nothing shall be gained thereby to Mr. Lockiers cause For the name Presbytery or Eldership being purposely chosen in this Text which mentions laying on of hands in ordination will prove that the Apostles did it as Elders and as an act of an Assemby of Elders not as a thing peculiar to them as Apostles For no rationall man will imagine that the Holy Ghost intending to expresse some extraordinary thing which the Apostles did as Apostles and which belongs not to ordinary Elders would in that very thing purposely call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assemby of Elders 2. That the Presbyterie here is not an Assembly of Apostles but of Elders who were not Apostles may be proven 1 By comparing this Text with 2 Tim. 1. 6. The gift of God which is in thee by the putting on of my hands If it had been an Assembly of Apostles that had laid their hands on Timothy and so joined with Paul in that action Paul had not thus distinguished his laying on of hands from that of his fellow Apostles as if the gifts of the Holy Ghost had been given to Timothy only by the laying on of his hands and not by but with the laying on of the hands of his fellow Apostles Of this difference of the Phrase in the one Text and the other see this same worthy Author pag. 101. 2. Apostles and Elders are ordinarly distinguishing names in Scripture the latter signifying the ordinary perpetuall fixed Rulers in the Church So that it must be but a devised fiction to leave the ordinary notion of the word Elder which signifies an Office diverse from the Apostleship and to take the Eldership here for an Assembly of Apostles Nay we do not find at any time in Scripture the name Elder given to the Apostles at least never to them or any of them as Apostles contradistinguished from other Officers 'T is true Peter 1 Epist 5. 1. calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But from that very appellation the worthy Author we are now borrowing from doth excellently reason and for our purpose against Mr. Lockier here I need not transcribe his words seeing the Book is common the Reader may have recourse to it self and have much satisfaction See pages 105 106 107.
he could find used by Presbyterians to prove the power and authority of Ecclesiastick Government to be in the hands not of the people but only of the Church Officers I cannot think he will say so if he has been at the pains to Read them Why then has he passed others in silence if he minded to give his rationall Readers satisfaction touching his Tenet in this Question We refer the Reader to see these touched at by the Author here more pregnantly managed and others besides them in Jus Divin of Church Government part 2. c. 10 and c. 11. Sect. 2. Gul. Apollon Considerat of certain Gontrov c. 4. Spanhem Epist to David Buchan q. 2. Mr. Ruth Peaceable Plea and Due Right Now come we to Mr. Lockiers second Assertion SECTION VII Mr. Lockiers 2. Assertion touching Presbyteries of many particular Congregations combined whether Classicall or Synodicall and their power considered and the true state of the Controversie touching this matter between Presbyterians and Independents layed forth section 1 IN the former Assertion the Author would throw the Keyes of the Kingdome of Heaven the power of the Government of the Church out of the hands of them whom Christ has appointed to be Rulers over the Church his Officers to put the same in the hands of all and every one of the people And in the second he would so put them in the hands of one particular Congregation may be of seven or ten persons For of so many may a Church be compleatly constitute by their way as that they shall exercise all that power even to the highest acts thereof Independently as the supream Tribunall in Ecclesiastick Government under Jesus Christ upon earth So as that if there should be any errour committed by such a particular Congregation suppose the greatest errour or heresie in Doctrine maintained by it or a man unjustly Excommunicated and casten out of the Church there is no Ecclesiastick authoritative remedy under Heaven to redresse such an errour No Ecclesiastick Judicatory to which a grieved person may have recourse by appeal for Authoritative recognition or redresse of his grievance But see we his Assertion section 2 That Presbyteries or Elderships without the particular Congregations exercing authoritative and coercive power over it are an invention of man Having thus propounded his Assertion He explaines the subject of it thus By Presbyteries or Elderships without the Congregation I mean such an Eldership as is chosen out of severall particular Congregations assuming to themselves superiour and decisive power over them Afterward he calls it forrain Eldership SECT 20. And so forth in the rest of his Book And then again undertaking to explain the nature thereof sayeth I find among our Brethren themselves that Elders and Brethren sent and impowered from their severall Congregations respectively to transact and conclude such and such Ecclesiastick affairs within such a limited bounds ex sua potestate are a forrain Presbytery A note or two upon these things and then we shall more clearly and distinctly set forth the true state of the Controversie and what is our Doctrine therein 1. Whereas he propounds to himself to Dispute against the Authority of an Eldership or Presbytery without the particular Congregation i. e. as he calls it afterward forrain to the Congregation he but enters in a conflict against his own fiction And whereas he sayeth SECT 20. that he finds amongst their Brethren he means Presbyterians that a Presbytery sent from severall Congregations is a forrain Presbytery I humbly conceive for ought I can remember of any of them he wrongs them exceeding much I do not remember of any Presbyterian that acknowledges the Presbytery of severall Congregations associat in Government to be a forrain or extrinsecall Presbytery to these Congregations Nor is it so indeed It cannot be called a forrain Presbytery to all the Congregations associat under it Because it is made of their own severall Elderships Nor yet can it be forrain or externall to any of them Because every one is a part of it and in it as a part of the whole As a Parliament cannot be called a forrain Judicatory to the whole Kingdom whereof it is the Parliament nor unto any of the severall Cities or Counties which are parts of the Kingdom and are in the Parliament by their Deputies or Commissioners as parts constituents thereof Indeed the Prelate and his Cathedrall consistory taking to themselves the Government and Jurisdiction over all Congregations in the Diocese were an externall forrain Judicatory to these Churches because they excluded the other Congregations and their Elderships from all collaterall concurrence and copartnership with them in the Government But the Presbytery we speak for is made up of the Elders of the severall Congregations which it governs as intrinsecall collaterall parts constituent thereof and therefore cannot be called forrain to these severall Congregations 2. When as he expresseth the power of these Presbyteries against which he propounds this dispute under the name of coercition calling it a coercive power He seemeth on purpose to choise an odious word to render it suspicious by the very name For the word of coercing in the common use mostly seemeth to import outward bodily or civill force exercised upon persons or things to stop and represse their actions ipsis etiam renitentibus we ascribe no such power unto Presbyteries But a power of executing spirituall censures which have no externall force upon persons yea nor Physicall neither but only Morall as administred by the Eldership Tho they may be accompanied by God With a Physicall I mean a reall operation upon the persons either in mercy or judgement And if at any time those who are for Presbyteries over more Congregations speaking of their power call it coercive they mean no other thing but a power of Spirituall jurisdiction exercised in Spirituall censures such as the Author himself and these of his way attributes to particular Elderships of a single Congregation together with the Congregation over every member thereof If the Author had dealt ingenuously with us he should not used such a word without explanation of the thing he knoweth we mean But now let 's see the clear state of the controversie in this mater section 3 The subject in generall whereupon the Question runneth between us and the Independent Brethren is a Presbytery or Eldership of more Congregations then one Concerning which there are some things confessed and uncontroverted where of we should take notice in the first place that we may the better see where the difference and contoversie lyeth 1. 'T is confessed by our Brethren themselves that consociation of more particular Churches or Congregations in one Presbytery or Eldership is lawfull and usefull Hooker Surv. p. 4. c. 1 2. 2. That these consociations are and may be of severall sorts and degrees some lesser some greater Classes Synods and these Provinciall Nationall Oecumenicall Idem Ibid So then there is no controversie about the being simply
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
their judgements that nothing can be concluded amongst them What will you have done in such a case By all these may sufficiently appear the weaknesse of his first ground to prove that associat Elderships of more Congregations destroye and elude the end of Church power and Jurisdiction Come we to the second section 5 His prefaces to it with a big word as if some great matter were to be brought forth 't is good to enquire wisely into this matter as Solom saith what is an institution of God into such an end Who would not look for some great matter here Let 's see then the product of this wise enquirie If the power at home in the particular Congregation be the institution of God for its own affairs this shall discern better and judge better and heal better then all the Learned Assemblies in world which people litle looke after whilst this great noise is made with men of so great parts and worth which sojourning Presbyteries assemble withall Parturiunt montes c. Answ If this reason have any force it also militats as well against all Synods even consultatory as well as juridicall It shall follow it was a wrong course they of Antioch took to carry their controversie to the Synod of Jerusalem Why By Mr. Lockiers theologicall reasoning here the power at home in the particular Congregation of Antioch if it was a particular Congregation as these of our Authors mind may suppose it to have been being an institution of God for its own affairs it could discern better judge better and heal better their controversie then all the learned Assemblies in the world and so then that at Jerusalem c. 2. But what if the matter to be discerned judged and healed be not the particular Congregations own i. proper affairs but common equally concerning other Congregations also 3. But the grand and I may say too grosse sophisme here is a clear petitio Quaesiti a begging of the thing mainely in Question that only the Judicature of a particular Congregation is of Divine institution and an associate Presbytery Classicall or Synodicall is not of Divine institution unlesse this be supposed the consequence is null One Ordinance instituted of God for one end doth not make void and uselesse another Ordinance instituted for that same end But we say that an associate Presbytery of more Congregations is instituted of God as well as that of a particular Congregation The contrary of this Mr. Lockier should have proven and not barely supposed and upon that supposition alledged that the power in the particular Congregation being instituted of God shall do better then any Presbytery of that kind section 6 Thirdy saith he in the nature of the the thing 't is a course which casteth those which subject to it upon a multiplication of appeals and references forth and back from the Session to the Synod c. and whether this looks like Scripture Ordinance or like the thing it pretends to an effectuall removall of burden and offences whilst it thus hurryes poor people up and down let Christians judge This is ne quid detrimenti capiant capita Ecclesiae it may be the cryes of this and such like is come up into the ears of the Lord and ah alas that good men should be deaf Answ 1. This reason what ever it sayeth sayeth nothing against the being of Presbyteries over more particular Congregations the unlawfulnesse of which is the thing Mr. Lockier in his Assertion undertooke to prove but against the subordination of the lesser Presbyteries unto the greater 2. Neither sayeth it any thing to purpose against this point But in effect is rather a cavillation then solide reasoning The subordination of lesser Presbyteries unto greater as of Congregationall to Classicall of both to Synodicall Presbyteries in the nature of the thing casteth not persons upon needlesse multiplication of appeals nor Judicators upon needlesse multiplication of references But provides a course for relief to persons when they are or may be probably wronged by the sentence of a lesser Presbytery by appeal to the cognition and judgement of a greater And an help to lesser Presbyteries by having recourse by reference to the judgement and authority of a greater When such help is needfull for them as when they â—nd difficultie in their affairs either through darknesse or weightinesse of the matter or through differences or divisions amongst themselves or through power and prevalency of persons with whom they have to do in the exercise of their authority And if this be not more agreeable to Scripture and a way more likely to remove offences out of the Church of Christ then to put such an Independent power in the hands of a single Congregation may be of 50. or 40. or 20. or fewer persons â—…at if they shall Excommunicat a person and so deprive him of â—he fellowship of all Churches in the World or determine maintain and teach Idolatrie and grossest Heresie There shall be no power on earth in an Ecclesiasticall authoritative way to cognosce upon and redresse what they do amisse Let all Christians judge But that way of subordination of lesser Presbyteries to greater and of appeals is very agreeable unto and warranted by the Scriptures of God has been sufficiently demonstrated and vindicat against all the exceptions of opposers by sundry Learned Writers * See Mr. Gillesp Asser of the Govern of the Church of Scotland Assemblies Answ Jus Divin that we need not insist more on it till we hear more from Mr. Lockier then is said against it here As to that this is ne quid detrimenti c. we say plainly 't is but slandering not reasoning We acknowledge no capita Ecclesiae but one head Jesus Christ and that all his Ministers are pari consortio praediti honoris potestatis And I beseech you Sr. what is the emolument that any Ministers may reap by the subordination of lesser Assemblies or Presbyteries unto greater in regard of which they might be said to receive detriment if the Government were otherwayes to wit Independent in single Congregations Indeed if they should look to their temporary emolument they might see much reason to imbrace the Independent way as that which were the fittest means ne quid detrimenti caperent as any body may easily discern and I conceive some knowes well enough by experience As to that which is spoken in the end of this Sect. against this way of Ecclesiastick Government allowing appeals from lesser Presbyteries to greater as raising cryes that have come up into the ears of the LORD we shall say no more but this if any men at any time or any where in managing that Government have intangled and perplexed persons rather then extricated and issued their distresse and thereby raised cryes into the ears of the LORD by oppression of persons that is nothing against the thing it self Sinfull men will abuse even the best of Divine institutions and may be there are
of Government but particular Congregations where they can conveniently associate together they are oblidged by the rule and warrand of Gods Word to associate under common Presbyteries Classicall and Synodicall and in this case that a particular Congregation ought not nor may by warrand of Gods Word exercise these acts of Government of publike and common concernment as Ordination and Deposition of Ministers Excommunication of persons by it self alone But these acts ought to be done by the common Presbytery Classicall or Synodicall And that a particular Congregation ought not nor may not by warrand of Gods Word perform any act in maters particularly concerning themselves so without the common Presbytery of the association but that there should be liberty of appeal to the common Presbytery And that the common Presbytery may juridically and authoritatively cognosce and judge upon their proceedings and actings In a word it may do things of Government particularly belonging to it self in and by it self but with subordination to the larger and common Presbyteries these things have been abundantly proven by sundry learned men as Mr Gillâ—sp in his Assert of the Government c. Mr. Rutherfurd Gull Apollon in his consideration of sundry controversies Jus Divin The Ass of Divines come we to see what Mr. Lockier bringeth for the contrair section 3 First It is granted by our Brethren sayeth he that such a Church hath this sufficiency in the exercise of some Ordinances as Preaching Administration of Sacraments without seeking the consent or help of the Classes Nor were the Church to neglect these Whence he concludeth that it may also exercise the other Ordination and Excommunication And gives for a proof of the consequence upon that grant If they may do the greater surely they may do the lesser and there is no dispensation of so choise an excellency as Preaching as Paul witnesseth making it the chief part of his errand I was sent to Preach the Gospel not to Baptize Answ 1. 'T is true we grant that such a Church i. e. a particular Congregation having all its Officers hath sufficiency in it to exercise these Ordinances of Preaching and Administration of Sacraments i. e. the Pastors of a particular Congregation may Preach the Word and Administer the Sacraments without speciall consent or help and concurrence of the Classicall Presbytery to every act nor were he to neglect or cease from these if the Classis should forbid I mean without just cause Yet it may be and it is so indeed by the warrand of Gods Word that the particular Congregation cannot have in the ordinary way of the Church in a setled and constitute state the Pastor to exercise these Ordinances but by the consent and potestative mission and Ordination of the Classis or some associate Presbyterie and tho the Pastor of the particular Congregation his exercising these Ordinances be not dependent upon the actuall concurrence in the severall individuall acts Yet therein he is subordinate to their Ministeriall Authority to try and judge his Preaching according to the Word of God and if they find just cause may forbid him to preach and they forbidding he must obey But 2. It s a grosse non-sequitur a particular Church or the Pastors in a particular Church have sufficiency or power to preach the Gospel and administer Sacraments without the help or concurrence of the Classicall Presbyterie Ergo they may also exercise these other Ordinances Ordination and Excommunication without their concurrence And the proof of it is invalide because that is greater and if they may do the greater alone by themselves they may also do the lesser For by that same reason it should follow A Pastor hath sufficiency and power by himself alone to preach the Gospel to Baptize without the help and concurrence of his fellow-Elders in the Congregation Ergo he may also by himself alone Ordain and Excommunicate without their help and concurrence Why That is the greater and if he may do the greater alone he may also do the lesser The Author himself will not I conceive admit the Consequence here The truth is the interest of persons to exercise this or that or the other Ordinance is not to be attended or determined according to the greater or lesser excellency of the work But according to Christs commission institution and grant of power to them The exercise of Ecclesiasticall power in some things which is commonly called power of order as Preaching of the Word Administration of Sacraments is given to Christs Ministers severally and a part considered as single Pastors So a Pastor may preach the Word and administer Sacraments alone without concurrence or speciall consent either of the whole Church or other Rulers to every act But in other things these of the power called the power of jurisdiction the exercise and power thereof is not given to one but to an unity To the community of Governours of the Church united together not any single Rulers severally Therefore tho a Pastor may preach and baptize alone yet he may not Censure nor Excommunicate alone And if he should do this the act were invalide both in foro Dei and in foro Ecclesiastico Now the power of Ordination and Excommunication being given to a community the Question is whether this community be a particular Congregation having an intire particular Eldership or the Eldership of a particular Congregation by it self and independent from a larger Presbyterie this Mr. Lockier saith but his Argument grounded upon our grant to prove it is impertinent as we have seen section 4 But further he would prove that a particular Congregation hath power to exercise all Ordinances as well as any thus Sect. 41. The Keyes are not divided The Keyes are all given to Peter as personating the Church of beleevers in the Gospel that Kingdom of which Christ said he would build And I will give unto thee the Keyes of the Kingdom of Heaven and whatsoever thou shalt bind on earth Mat. 16. 19. Surely this particular here used is not in vain but to set forth that every Gospel-Church every particular Congregation of beleevers united as a visible organicall body for Gods Worship have ability a power given to it as to such an end he means to exercise all the Keyes alone and by themselves which he expresseth thus they have not a lame commission part of the Keyes at their girdle and strangers and forrainers carrying another part Answ 1. As to that of dividing the Keyes we have said sufficient before 2. As to that alledged the Keyes were all given to Peter as personating the Church of Believers c. we have spoken also before in the Examination of his first proof of the first Assertion Now we adde but these things here 1. I would ask Mr. Lockier what he means by the Church of Believers in the Gospel Whether the universall Church Visible of Believers Then he must acknowledge a Church Universall Visible individually one For certainly the article the denotateth
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
exceptions made to the contrary abundantly confuted 4. What Mr. Lockier has found or not found we know not nor stands on it but he might have found a Presbytery over more Congregations then one in Jerusalem Antioch Corinth Ephesus and he cannot deny but he has found the Church of Antioch making use of an associate Synodicall Presbytery at Jerusalem and that that Presbytery was more then consultative even authoritative and juridicall has been proven But I think what ever he conceives that he has found of a Congregationall Eldership exercising jurisdiction Ordaining or Excommunicating by it self he shall hardly point us to the place of Scripture where he found the instance of it what he saith of the Elders and Church of Ephesus from Acts 20. has been answered before SECTION XII Reply to Mr. Lockiers Answers to some Objections from SECTION 47. to the end wherein separation from not onely this Church of Scotland but all the Protestant Presbyterian Churches as Idolatrous is driven at section 1 MR. Lockier having hitherto gone about as he could to maintain that the power of the Keyes and Government of the Church of Christ ought not to be in the hands of Officers and Governours set over the Church in the Lord by the Lord himself but in the hands of the whole Church and that in the hands of every particular Congregation independently and supremely without association in or subordination unto any common Ecclesiastick Government which how well he has asserted and maintained we leave it to all understanding impartiall Readers to give their judgement he applyes himself to Answer some Objections against the things he has handled as he sayeth But what Objections are they I pray none of those which are brought directly against the points maintained by him before this Likely he found these too hard for him to grapple with and therefore thought it his wisedome to passe them rather by in silence And the Objections he brings are onely some things which he conceived might been said against his designe in casting this Little Stone at Presbyterian Churches to drive all good Christians if they might be affrighted to separation from them A wicked and shamefull designe especially for a man professing Godlinesse to have set before him I mind not here to insist or enlarge myself upon the Question of Separation from Churches not onely because other learned men have spoken abundantly and well upon that purpose namely my Reverend and Learned Collegue in the Ministrie and Superiour in the society wherein I live Mr. Rutherfurd in his Peaceable Plea and Due Right But also because I find nothing brought by this Author upon the mater worth the staying upon in handling that mater I shall onely give some few notes upon some things the Author I think out of hear of passion hath vented himself in section 2 Having Sect. 47. objected to himself thus You seem to be for separation from a Presbyteriall Church We find no separation but in case of Idolatry To this Sect. 48. he answers thus in summe That not only heathens had their idolatry as Dagon but also Christians theirs as a supreme Bishop over all Churches which he insinuateth to have been the Papists Idolatrie Alas he might have given other instances of their Idolatry then this as their worshiping a breaden god Crucifixes Relicks Saints departed Images c. then a supreme Bishop or Archbishop over the Church in such a Nation the Prelaticall Protestants Idol he would say and then a combination of Bishops over Churches hereby meaning an associat Presbyterie or Assembly Presbyteers Ruling more Churches odiously calling them Bishops that to him is also Idolatry So that command 2 Cor. 6. 17. come out from one kind of Idolatrie is come out from all Or else that rule binds only to separate from Heathnish Idolatrie What is not warranted by the Word is an Idol Answ We shall not deny but that whatsoever is practized in the Worship of God or set up as an Ordinance without Gods warrand in his Word may be comprehended under Idolatry taking Idolatrie in a large sense but that every thing set up or practized in the Worship of God or in Ordinances is such Idolatry as is a ground sufficient to separate from a Church wherein it is practized as no true Church is a conceit in it self without warrand of the Word nay directly contrare to the allowed practise of Gods people in the Word both in Old and New Testament This conceit of Mr. Lockiers is very Brounisme and rigide Separatisme ingraine But of this and the place 2 Cor. 6. 17. see enough in the Reverend Author whom I last mentioned But as for association or combination of Churches under a common Presbyterie it is warranted in the Word of God and so is his Ordinance as has been abundantly proven and what Mr. Lockier has brought to the contrare we trust has been sufficiently refuted And therefore let him consider his account he has to make to Almighty God for so atrocious a calumnie as his branding it with the name of Idolatrie and involving all the Reformed Orthodox Churches of Jesus Christ in the fearfull crime of Idolatrie And as for his pressing separation from all the Reformed Churches as Idolatrous I shall say no more but bring some Godly men amongst Independents themselves giving testimony against him Hear Mr. Hooker speaking in the name of the Divines of new England of the Congregations of old England I would sayeth he intreat the Reader that if he meet with such accusations that we nullifie all Churches beside our own that we are rigide Separatists c. such bitter calumnies a wise meek spirit passeth by them as an unworthy and ungrounded aspersion That which that Godly man in name of many other Independent Brethren with him intreats may not be believed to be thought or said by them accounteth it an unworthie and groundlesse aspersion Mr. Lockier with open mouth ownes and proclaimes that and worse Then we see what the Dissenting Brethren in the Assemblie of Divines say of their keeping communion with Presbyterian Churches Papers given in to the Honourable Committee c. pag. 29 30. holding communion with neighbour Churches in baptizing our Children as occasion may fal out in absence of Ministers in their Churches by occasional receiving the Communion in their Churches Also our Ministers to Preach in their Congregations and receiving theirs also to Preach in ours as Ministers of the Gospel as mutually their shall be a call from each other when we have any cases hard and difficult for our selves to advise with the Elders of their Churches in case of choise of Elders to seek the approbation and right hand of fellowship from Godly Ministers of their Churches and when an Ordination falls out to desire the presence and approbation of their Elders with our own In case any of our Churches miscarry through mal-administration to be willing upon scandall taken by their Churches to give an account as unto Sister Churches
walk together c. 4. And our Brethren when they protest against an Assembly do not submit unto it section 7 Here is sweet stuffe forsooth very Brounisticall separation ingrain'd That if any things be corrupted in a Church suppose wicked and scandalous persons be retained therein and admitted to Ordinances albeit therein be the true Doctrine of the Gospel Preached and worship for the acts thereof and other Ordinances for their substance right Godly Christians must separate from such Churches and may not in the very instituted Ordinances of Christ and true exercise of worship joyn with such Churches wherein such wicked persons joins with them This is the drift and upshot of this passage as any discerning man may perceive tho it be very intricately and confusedly expressed We shall not need to fall upon a refutation of this vile errour which has been so learnedly and fully refuted of old by the Orthodox Ancients especially Augustin and Optatus in Donatists by the first Reformers in the fantastick Anabaptists See particularly Mr. Rutherfurds Learned Disputes on this purpose in his Peaceable Plea and in his Due Right of Presbytery I shall for the present note but some few things on that which Mr. Lockier hath here section 8 And first to the propounding of the case in the Object as it is so generally and comprehensively expressed If things be corrupted in the Church and I protest against them may I not go on with that Church We owne not the affirmative of it We acknowledge that it is not lawfull to go on with any Church in the practice of things that are corrupt in it 2. We acknowledge further that there may be such corrupt things in a Church or a society taking unto them the name and profession of a Church as that it is not lawfull to go on with such a Church or join with them in Church communion at all as where the Worship is grossely idolatrous or Doctrine is publickly taught or professed contrary to the very foundation of Christianity But bring the case to the particular corruption instanced by the Author and then we say that if in a Church through negligence or loosnesse of discipline corrupt members be admitted or wicked scandalous persons be admitted to the Communion the Godly indeed ought in an orderly way to testify against such a corruption to say to Archippus to the Minister and Rulers take heed to your Ministry to mourn for such abuses in the Church But ought not to separat from that Church and the exercise of the true Worship and Ordinances of Christ therein But may go on and partake with that Church in warranted acts of Worship participation of the Sacraments in the exercise of all Gods instituted Ordinances and yet be free of the sin of corrupt fellow partakers of these Ordinances and of the sin of Rulers sinfully admitting such enjoy Gods presence in the Ordinances as well as if all joining with them were holy and good and to say that other mens wickednesses in abuse of Ordinances prejudices or defiles these Ordinances to me using them aright for my self and testifying against mourning for others abuse thereof is a wild errour contrary to the stream of holy Scripture both in the Old and new Test as has been abundantly demonstrated by these I last mentioned section 9 Now for his exceptions against this To the first to protest against a thing as evil and wicked and yet daily and continually to go on in the acting of that thing and practizing it is indeed a wicked mocking of God and man But daily and continually to go on in the exercise of a lawfull and necessary duty in the company of wicked persons against whose wickednesse I do testifie and does all that is incumbent to me in my station is not to mock or dissemble nor to do the thing I protest against I am but a mere passive or has no concurrence to the wickednesse of others But there is here in Mâ— Lockiers words a grosse supposing or begging of the very thing mainly in Question viz. That if wicked persons be admitted to fellowship in a Church as to the communion of the Lords Supper that the thing a Godly Christian ought to protest or testifie against is all joyning in the Ordinance when such wicked persons are joining therein with them This is a very begging of the thing in Question and utterly false The thing the Godly ought to testifie and protest against is the wickeds presuming to abuse the Ordinance and the Rulers sinfull permitting them so to do But to say he does or should protest that no Godly person ought to use the Ordinance of God or performe warrantable Worship when wicked persons either thrust themselves in with them or negligent Rulers permits them so to do is to suppose the thing in Question and is unwarrantable yea contrare to the current streame of the practise of the Godly under the Old and New Testament both yea to the practise of Jesus Christ himself in the Church of the Jews To his second exception 'T is true in practicall things it is not so much a mans word as his practise which gives the dislike But the Question is whether the performance of a lawfull and necessary duty of worship or exercise of a true Ordinance of Jesus Christ for instance partaking of the Lords Supper to remember his death till he come againe when and where wicked and scandalous persons will thrust themselves in to do it prophanely or are permitted by Rulers so to do be such a practicall thing as I am oblidged to dislike as a thing unlawfull for me to do this is the Question the negative whereof we hold to be the truth of God held forth in his Word The instance produced by the Author for clearing this his second exception viz. of a man in an Idolatrous Church protesting against the Masse and yet still going to Masse is so grossely and absurdly impertinent that one may wonder how it could be alledged in this purpose by an intelligent man The Masse is even upon the mater one of the grossest Idolatries that ever was in the world And for a man to go to Masse when he pretends to protest to go against it is to adde to commission of Idolatry mocking of God and sinning against light professedly So that Mr. Lockier needed not make it a mater of doubting how well such a practise should please God or deliver the man from guiltinesse But what is this to participating of a true Ordinance of Jesus Christ for instance the communion of the Lords Table in a Church not Idolatrous but may be negligent and loose in the exercise of Discipline and permitting wicked scandalous persons to participate in that Ordinance when the Godly participating with them testifies against such abuse in the Ordinances Nay can it be freed from great rashnesse I will not say that which I might to parallel these two together But yet farther to bring in as a parallel
appears to be some grounds in the Text to think the contrary viz. these 1. That Peter with his severe objurgation and denunciation joynes a serious exhortation to Repentance and Prayer with an insinuation of some hope of mercie v. 2â— 2. That the Historian has registrate that Simon did not shew himself obstinate but accepting of the words of Peter and touched with the terrour of the threatned Judgement sought the help of the Apostles Prayers to escape it 3. But supposing that Peter did at this time Excommunicate him yet that it was done upon this account simply that he was not in Christ that he had no share in reall grace has no footing in the Text we will find a further mater â—…d to his charge an atrocious crime of seeking to buy the gift of the Holy Ghost with money Nay that for non regeneration simply a man should be Excommunicat is a wild assertion unheard of in the Word of God which enjoyneth this censure only in the case of obstinacy and contumacious contempt of the Discipline of the Church or at farthest in case of an atrocious scandall which case yet is doubtfull as may appear in the debates of Learned Men about the Excommunication of the incestuous Corinthian 4. The place 2 Tim. 3. 5. is most contrary to the scope and purpose of the context alledged as a rule holding forth that all professours not having true grace of Regeneration or not giving evidences thereof so far as men can discern and judge are for that to be casten out of the communion of the Visible Church It is clear as nooâ—-day that the Apostle by the men of whom he saith they have a form of godlinesse means not every professour unregenerate or not giving evidences convincing so far as men can judge of Regeneration but persons openly and grossely in their conversation scandalous flagitious blasphemous c. As is evident both by the words going before and following section 14 Thâ—â—ast Object he laboureth to answer the Apostle 2 Tim. 2. 20. But in a great house there are not only vessels of Gold and of Silver but also of Wood and of Earth and some to honour and some to dishonour by house he meaneth Visible Church therefore the Visible Church may consist of good â—…d bad Mr. Lockier propounds Arguments against his Tenent as himself pleaseth in the most â—oft way for his own advantage We hope in the next Section to give an Argumeâ—… from this and other like descriptions of the Visible Church formed somewhat more pungent now we shall only consider what he answâ—…eth unto it as laid down by himself His Answers are two section 15 First That there may be bad men in a Church hath not been denyed because Hypocrites may delude the judgement of the best men but he the Apostle saith not that these vessels of earth are there allowedly but they are there to dishonour That is being creept in where they should not be they are to be cast out of the Church as dishonourable as indeed was Hymeneus and Philetus of whom and of one Alexander see what the Apostle sayeth 1 Tim. 1. 20. which shews that when men put away that which they seem to have faith coupled with a good conscience they are to be put away to their master as vessels of dishonour appointed for wrath Answ 1. Passing now that expression that bad men are not in the Church allowedlie having pondered before in what sense it may be granted and in what not passing this what a wilde and forced Interpretation is that vessels to dishonour i. e. that are to be cast out of the Church by Ecclesiastick censure Excommunication Who ever dreamed of the like before Clear it is that the Apostle in the back or outside of the comparison by being to honour means appointed and imployed to more honest and honourable uses in an house And by to dishonour meaneth not casting out of the house to Interprete him so were ridiculous but to be appointed and imployed to more base and fordid uses And in the kirnell or application of the similiâ—ude under the name of vessels to honour is meaned the elect of God sanctified and prepared to every good work and ordained â—o glory as is clear by the verse going before and the verse following And so by vessels to dishonour are meant cast-awayes whom being in the Visible Church God makes use of for such ends as he pleaseth and in end will separate them to that wrath and confusion they are fitted for whether ever here-away they break out into such scandals as shall make them to be casten out of the Visible Church or they continue in the heap or in the house to their ending day That this is the genuine meaning of the words I think no intelligent man will deny 2. It is a false supposition which Mr. Lockier insinuateth that bad men in the Church i. e. men void of true grace and unregenerat as and becausâ— such are to be cast out of the commuâ—…on of the Visible Church the Scripture allowâ—…h no casting out of men but because they are scâ—…dalous and contumâ—…ous or at least atrociously scandalous which latter yet as we said before is questionable and it alloweth men that are such to be casten out though they be haply in state truely regenerat and justified And therefore 3. It is a most inconsiderat word of the Authors where expressing the nature of Excommunication he â—ayeth they are to be put away to their master as vessels of dishonour and appointed unto wrath i. e. in plain words as reprobates ordained to eternall damnation This is very different from Pauls theologie 1 Cor. 5. 5. to deliver unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Far be it from me and from the Churches of Christ to use Excommunication upon such a consideration of a person and for such an end as Mr. Lockier determines here which in effect makes the Church in the sentence of Excommunication to determine concerning mens reprobation a secret which God hath keped up to himself and is altogether hid unto and undiscernable by men except in the case of sinning against the Holy Ghost which yet is hard for any to determine upon 4. The Excommunication and casting out of Hymeneus Philetus and Alexander is impertinently alledged to the purpose viz. that all men that are not true Saints or have not true grace so must Mr. Lockier's bad men be understood are upon this account to be cast out of the Church these were not such men simply but taught abominable heresies denyall of the Resurrection perverse seducers of people from the faith blasphemers and for these they were cast out 2 Tim. 2. 18 2 Tim. 1. ult section 16 His next Answer is this Moreover by this great house he Paul First means the Church of the Ephesians for whose sake Paul wrot to Timothy and what they were according to the judgement of