say much sand without lyme 1. The Gentiles of whose Conversion Act. 15. 3. speaks were of many more places besides Antioch Now suppose all here alledged were granted what evidence can Mr. Lockier give us that Paul and Barnabas or any such other persons competentlie able to judge had stayed as long in every one of these other places 2. But to hold our selves to this Church of Antioch I confesse indeed it were dangerous universally to say that these first Christians at Antioch had not I say not only as Mr. Lockier hath it as far as able men could apprehend but in very deed both name and thing i. e. gracious heart-Christianity But I see it not so very dangerous to say that not all and every one of them had so much Nay I think it very dangerous positively to say they had for 't is clearly contrary to what the Scripture speaketh of the effect and successe of the Preaching of the Gospel and to many passages of this very Story of the Acts. 3. True Paul and Barnabas were discerning men able to give a good judgement in so much time what they found amongst those Christians But what evidence can the Author give us from the Text that this was their intended work during that space to examine and try what heart was in every one of these Professours and that in relation to constituting them a Visible Church after that tryall and judgment passed thereupon The only work we find mentioned in the Text ver 26. is their teaching they taught much people And there is nothing in it so much as hinting at this that they were not in state of a Visible Church untill after that whole years tryall Paul and Barnabas had given judgement what they did find amongst them as to their inward spirituall estate Nay there is a right apparent intimation that all along that years space they were a Visible Church and so esteemed a whole year they assembled themselves with the Church or in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. I will note but another thing here The Author intimateth that Barnabas his being full of the Holy Ghost is spoken of in that Text in relation to and as the Principle of tasting trying and judging these Christians soul-complexion for Church communion with them this is a â—eer forgerie It being clear as day light that 't is mentioned as the reason and Principle of the zealous exhorting them to sincere and constant continuing in the faith section 12 He goeth on thus In particular Churches some competent judgement may be made of every particular member by able men in a long tract of time And so are these worthies else where said with this Church to have had intimat communion Act. 14. 27 28. And there they abode a long time with the Disciples pag. 5 6. Answ I wonder how Mâ— Lockier speaking of the judgement touching Church members their qualification as members talks of it as given by some that are able men when as the way maintained by his side of judging and admitting Church members requireth this to be done by the decisive votes of all and every one in the Church all which cannot be supposed to be such able men as he speaks of But to the purpose in hand true able men in a long tract of time having conversed with every particular member of a Church may be able to give a good judgement of them but the matter in question is in thesi whether such a judgement grounded upon a tryall of so long a time must be antecedent to their stateing in Church-membership And in the hypothesis of the particular now in hand whether Paul and Barnabas had so long a time intimat communion with the Antiochian professors and thereby gave a judgement upon them concerning their spirituall estate before they were constitute in a Visible Church This Mr. Lockier should have alledged and made good if he would had a solide ground for his Doctrine intended But doth the Passage cited Acts 14. 27 28. say any thing for this purpose Now I report my self for judgement upon this to any Reader of ordinary common capacity let him but take this to consideration that before the time of this abode at Antioch mentioned Acts 14. 28. Barnabas after the work of the Gospel begun at Antioch had come thither sent from Jerusalem he and Paul had Preached there together a whole year they had gone in commission sent by the Antiochian Christians with a relief to the distressed Brethren at Jerusalem Chap. 11. and had returned again Chap. 12. 25. And having stayed there some time by speciall Divine appointment they are sent abroad through the Nations about to Preach the Gospel and having after a long peregrination returned again to Antioch then is said that Chap. 14. 28. and there they abode a long time with the Disciples Now were not the Antiochians stated in a Visible Church untill judgement was given upon them after intimat communion in this time of abode I might bring a multitude of Arguments to prove the contrary from severall passages of the Story going before But I need go no further then the immediat preceeding Verse v. 27. When they were come and had gathered the Church But it may haply be said that the Author brings this Passage to shew not what tryall and knowledge Paul and Barnabas had of them before they were stated Members in a Church Visible but what they might had of them to be a warrantable ground of their report made touching them Chap. 15. 3. Answer If so then say I he alledges it to no purpose as to his scope in this Lecture for his intention is to have Paul and Barnabas Chap. 15. 3. speaking of the qualification of these Gentiles in relation to their stating in a Visible Church and accordingly thereupon to build a generall Doctrine touching the proper matter of a Visible Church section 13 Adde saith he to this Acts 15. where you shall see further what is solemnly asserted of these Converts in severall verses as v. 8. And God which knoweth the hearts beareth them witnesse giving them the Holy Ghost even as he did unto us and put no difference between us and them purifying their hearts by faith Here is a Text to some purpose God which knoweth the hearts beareth them witnesse c. That they have the like powerfull spirituall receptions with the best of them at Jerusalem And indeed I think it dangerous for any to affirm that all these expressions might not mean effectuall grace or else be spoken of some only but not of the whole Compare with this v. 11. 16 17 18 19. what he concludes Wherefore my sentence is c. pag. 6 7. Ans Here is indeed a Text to some yea to a very great purpose viz. for the end for which it was spoken by the Apostle Peter that is to prove that Circumcision and the rest of the yoke of the Ceremoniall Law ought not to be imposed upon the
Gentiles converted to the Faith The Argument is clear and undenyable GOD the Searcher of hearts hath born witnesse to the Gentiles by giving to them the Holy Ghost as well as to the Circumcised Jews and without putting difference purifying their hearts through faith in JESUS CHRIST Preached by the Gospel alone without Circumcision and other Ceremoniall Performances Therefore it is his will that Circumcision c. bee not imposed upon them as not being necessary to Justification and Salvation This is the plaine and sole intention and drift of that Passage of Scripture But sure I am 't is to little or no purpose for Mr. Lockiers purpose For howsoever it be true that 't is clear from this Text that there was a work of effectuall saving grace amongst these Gentiles spoken of and I do agree with him this far that it were dangerous yea most clearly false and contradictory to the words of the Text to affirm that these expressions might not mean effectuall saving grace yet I say first that the Apostle Peter was not here speaking of this work of saving grace as the necessary qualification for constituting persons capable of Visible Church-membership 2. Albeit in these expressions spoken of the Gentiles there be not definitely a restriction to some only as M◠Lockier would seem to insinuate that we say yet the expressions are such as may be verified being understood of some only and not of all and every one because they are indefinitè Any Boy that hes learned the Rudiments of Logick knowes that there are enunciations particular which speaks of some of a kind definitely and enunciations universall which speaks of all and every one of a kind definitely and enunciations indefinitè which in their form speaks neither of some only nor of all and every one of a kind definitely but indefinitely of the kind and that such indefinite enunciations may be truely exponed either particularly of some only or universally of all and every one proratione materiae contingentis vel necessariae according as the nature of the things contingent or necessary leadeth us But now will the Author upon serious deliberation say that which he hes uttered here viz. that what the Apostle speaketh in the Text of the Gentiles indefinitly viz. that God had purified their hearts by believing must be understood universally of all and every one of them that were turned to Christianitie Nay I know he 'll salve the matter with his qualification according to what Christian can discern of Christian and so far as men c. But 1. This is an addition to the Text whereof there is not the least insinuation in the Text. 2. Yea the Text speaks clearly of such a purifying of hearts as is in veritate rei seu objecti i. e. indeed because it speaks of it in relation to the knowledge and Judgement of GOD the searcher of hearts whose Judgement is alwayes according to Truth But men esteemed to have hearts purified in the charitative judgement of men let them be the most discerning men may notwithstanding not have purifyed hearts indeed section 14 The Author having done with what we have hitherto been considering concludes and draws towards the Proposal of his Doctrine thus Having thus painfully and plainly laid the foundation by the Word and by a simple and sincere judgment thereupon without the least respect to any party or self-interest in the world as he knoweth to whom in this as in all my wayes I desire humbly to refer my self I build thereupon this doctrine c. pag. 7. To which It may be humbly conceived that the Author might have spared to speak of his painfulnesse and plainnesse c. and suffered the deed to speak alone for it self and other men to judge thereupon remembring that Let another man praise thee and not thine own mouth But to passe this grant that there has been some painfulnesse in the preceeding Discourse yet if therein there has been plainly or at all by the Word of God a foundation laid for the ensuing Doctrine I submit to be judged by any impartiall discerning man upon consideration of what hath been answered Thus I have done with the first Section wherein if I have been somewhat large yet I desire and hope the Reader will pardon it considering that the Discourse I have been examining is laid down as the foundation of the Doctrine following and that besides the Text sundry other Scriptures brought in to make the Text speak for it were to be considered SECTION II. Mr. Lockyers Doctrine pondered and the State of the Controversie between Us and the INDEPENDENT BRETHREN touching the necessary Qualification of Members of the VISIBLE CHURCH cleared section 1 MR. Lockiers determination touching the matter of a Visible Church is pag. 7. fine and pag. 8. propounded in these words The proper and allowed matter of a Visible Church now in the dayes of the Gospel is persons truly converted such as God who knoweth the hearts of all men can bear witnesse of as indeed sealed for his by his Holy Spirit thus far he hath in a different Character and then addeth it would seem by way of some explication I say this is the matter we ought now to take to raise again the Tabernacle of David and none other not one other no not in a whole Church so far as men truly converted and very spirituall are able to discern and judge section 2 First I desire humbly to know of the Author why he restricteth this Doctrine touching this point to the Visible Church now in the dayes of the Gospel For 1 I had ever thought it the received Doctrine of all Orthodox Reformed Divines that the Churches of the Old and of the New Test are of one and the same nature as to essentials and that the difference between them standeth in accidentals only 2. Why do many of his way-bring Arguments for this his Tenet touching the allowed matter of a Visible Church from Passages of the Old Test spoken in relation to the then Church 3. If the Visible Church in the dayes of the Old Test might have consisted of others as allowed matter then are described here which his restriction insinuateth i. e. of persons not truly converted c. then to borrow his Arguments brought afterward 1. Either Christ was not the Rock and foundation of that Church and that Church not a building being and bearing upon him as a superstruction or else then there might have been no Symmetrie but Antilogie and Antistasie no agreement but a fighting of the materials of the building with the foundation and one with another and yet the building might stand well enough such incongruous superstructions and unsuiteable to the foundation were good enough then 2. Either that Church was not the Church of the living God such as in which God lives dwels and walks or then God did live and dwell in dead persons who only make a Profession of Religion and then either the Church was
in this vision was not to give a patern and portraicture or modell of the Visible Church for the time to come 2. As to that alledged meaning of Moses receiving his patern near Heaven viz. to shew of what qualification the people i. e. the members of the ancient Visible Church should be viz. in foro exteriori so must he understand it if he speak to the purpose in hand I will not trouble my self to inquire who may be these very learned men that say so But the thing it self is but a conjecture and I desire Mr. Lockier concerning this and the expounding of Heaven here to remember the axiome acknowledged by Schoole-men themselves otherwise doting on allegories theologia symbolica non est Argumentativa except where the Spirit of God himself openeth the signification 3. I desire to know what Mr. Lockier meaneth by persons really living very near Heaven if truely gracious then what difference between those and these afterward brought in with an adversative opposing them to the former and why did he propound his Doctrine with a restriction to the time of the Gospel 4. That patern which Moses had shown to him in the Mount according to which he was commanded to make did not concern the constitution of the body of the then Visible Church of what and how qualified persons it was to be made up But was a patern of the Tabernacle and the things pertaining to it Exod. 25. 9. 40. S. The place Ezek. 44. 7. referred as speaking of the ordinary members of the then Visible Church is not to the purpose for it speaks of such as were admitted to the Priests Office See Junius and Paraeus in locum 5. As impertinently and much more impertinently is the place of Heb. 8. 10. cited from Ier. 31. 33. brought into this discourse concerning the Visible Church and the mater thereof I appeal to all judicious Christians in the World and to Mr. Lockier himself in second serious thoughts if that Scripture was intended to be a rule of constituting Congregations Or if it be not a declaration or revelation of Gods purpose and Decree what he is to do himself by his efficacious grace and if that Covenant and the promises thereof belongeth not in the fulfilling thereof only to the Lords elect SECTION V. Examination of Mr. Lockyers proofe of his Doctrine by induction section 1 BVt saith he this is not the way which I most mind to make probation by of this point I would prove it by induction it seemeth then that he hes not had such confidence in that former way of probation by testimonies alledged to speak the point in thesi And I humbly leave it to the judicious and impartiall Reader to judge by what hath been said in answer to these passages if it be not made clearer that he had little ground of confidence in them for proof of his point and comes now to that way of probation wherein it seemeth he conceiveth more strength to ly section 2 The Churches of the Romanes Corinthians Ephesians Galatians Collossians Thessalonians of the Jews which are mentioned by Peter Iames and the Author to the Hebrews and in the Acts were all thus constitute of truely Godly so far as a Godly man can make judgement of one like himself Ergo. if these be denyed as presidents then I would aske our Brethren of the Presbytery by what rule they walk But if these be considered as presidents I have only to shew that these Churches did all thus constitute though I think they did not long keep and maintain this pure constitution for which they bore their judgement yet bear Ans Where did Mr. Lockier read that the judgement comed and yet lying upon these Churches came upon them for their admitting and permitting to be in their visible society such as were not true converts such as God the searcher of the hearts of all men can bear witnesse of as indeed sealed for his by his Holy Spirit as far as men truely converted and very spirituall can discern and judge We find indeed laid to some of their charge that they suffered scandalous persons broatchers of errors and seducers of others into their errors such I mean maintainers of errors I trow he and others of his way are not averse from receiving and suffering into their Independent Churches and I doubt not but for this among other causes judgement came upon them But that ever that which he saith was laid to tâ—eir charge or that the judgement of God came upon them for that cause we cannot believe his assertion we require it to be instanced by proofe but to the purpose he supposeth that beside these particular Churches instanced and what is said of them in the Epistles written to them there can be no where in Scripture found any thing holden forth as a rule by which we may walk in the constitution of the visible Church as to the mater or members tâ—ereof So doth his Question then I would aske our Brethren by what rule they walk import But we trust ere we have done to find a rule else-where yet we shall not deny nor refuse these Churches as presidents in this businesse in whatsoever can be made clear to have been their practice in this mater I mean the notion and consideration under which persons were admitted unto and reckoned in their externall Church-fellowship Come we then to consider the antecedent of this Argument or what is affirmed in his induction of these Churches First in the generall and then his proof thereof particularly The assertion of them all in generall is that all of them were constitute of persons truely Godly so far as Godly men could make judgement Ans 1. Mr. Lockier if he would have made the attributum of this induction answerable to his conclusion intended he should have said they were constitute of persons all and every one of them truely Godly and none else But he speaks only indefinitely which might be granted But let us take him to mean so this assertion as it lyeth may be granted in some sense which it may carry and never a whit advantage redound thereby to his Doctrine for it may carry this sense that these Churches were made up or did consist of persons all of them truely matâ—…ially Godly de facto and quoad eventum or it may carry this sense that they were constitute of persons all truly godly formally considered as such in their taking them into the constitution and external society of them Now in the first sense it might be granted as I suppose some Congregation or Congregations may be such eventually that all the members may be truely godly yet no advantage come thereby to his Tenet unlesse he could prove that the enumeration which he makes is a perfect enumeration of all the particular Churches in Scripture which he cannot because it is clearly contrary to truth and therefore his induction is imperfect Yea and this also that there is no other
by most impertinent Citations What is there in this place to the purpose of the constitution of the Visible Church as to its matter or Members the Apostle here ver 10 11 12 13 14 15. is speaking of Doctrines fundamentall and superstructed and that these ought to be suitable and agreeable to that what is this to the mater of the Visible Church Ay Yes by Analogie would he say first because the Apostle useth the same medium and argues as I do that if Christ be layed as a foundation c. Ans And must that hold Universallie because one using a medium in one mater reasons truelie and solidlie therefore another using that medium in another mater and reasoning that same way for forme must also reason truelie and solidelie What if this other erre in the application of the medium and if some of his premisses and principles whereof his argument consists be false upon the matter so it is here The Apostle reasoneth well and concludently upon that principle that the superstructure should be suitable to the foundation that Teachers should take heed what Doctrines they teach in the Church Because he assumeth well that Christ or the Doctrine of Christ is the foundation-point of Doctrine in Religion and all other Doctrines are the superstructures But Mr. Lockier assumeth amisse that the Visible Church as such is the superstructure built upon Christ as the Foundation The Scripture sayeth no where so a Visible Church-state or to be received unto or to be in the Visible Church state is not to be built on Christ as a Foundation but is to be taken in under or to be under the means of being built either first or in a further degree of advancement on Christ as a Foundation But further sayeth he see how he applyes this ver 16 17. incongruous superstructions if in point of Doctrine c. Ans This is somewhat spoken in the mist but for ought I can conjecture or conceive the meaning seemeth to be this that wrong Doctrines taught in the Church makes persons unholy and so unfit mater for the Church to consist of and so destroyes or defiles the Temple of God which is as he conceiveth the Visible Church And thus he will have the Apostle v. 16 17. to apply that which he had been speaking in the preceeding verses Now if this be not a forceing of the purpose and meaning of these two verses let any understanding man in the Christian World judge The plain genuine intention and purpose of the Apostle in these verses is to warne and dehort the Corinthians from defiling and laying waste the Church either by corrupt idle or curious Doctrine not suitable to the foundation Christ or by Schismaticall addicting themselves to this or that man who were teachers among them which was the purpose whereupon he began this discourse v. 4. or both and that upon these three grounds 1. The consideration of the dignity they were advanced to that they were the Temple of God consecrated by the indwelling Spirit to him 2. That such things did defile and lay them waste 3. That God would severly punish such as any wayes defiled and destroyed them that were a Temple consecrated to him Ay but 3. Saith he it is added for the Temple of God is holy which Temple ye are i. e. such arâ—â—he Temple of God which are holy which hath the Spirit of God dwelling in their hearts and none else Ans 1. Mr. Lockier then conceiveth that these words are brought in as a reason why he that teacheth wrong or incongruous Doctrines defiles or destroyes the Temple of God To this sense the Visible Church consists of such as are holy and hes the Spirit dwelling in them and none else therefore men by teaching incongruous Doctrine making men in the Church incongruous mater i. e. unholy destroyes the Temple i. e. the Visible Church A meer forgerie contrary to clear shining evidence of the Apostles context wherein any man that is not blind may see that these words for the Temple of God is holy are given as a reason why these that defile the Temple will be severly punished of God the reason of which consequence clearly intimate in the words is because God will not indure the defiling or violating of that which is holy and consecrate to himself 2. True indeed such are the Temple of God which are holy and none else So Mr. Lockier supposeth but without reason or proof Sure the Apostle borroweth this denoâ—…ation from the typicall Temple of Jerusalem but that was no type of a Visible Church but of Christs Mysticall body and every member thereof And hence I reason thus the denomination of the Temple of God is such as is competent to and predicable of these to whom it is attributed not only collectively i. e. to the whole society of them but also unto every one severally * Martyr in loc non solum fidelium caetus qui Ecclesia dicitur templum Dei dicitur sed unusquisque credentium in Christum reperitur ita cognominatus nam postea de fornicatione agens Apostâ—lus cap. 6. corpus cujusque credentis vocat templum spiritus Sancti But if it be taken for the Visible Church it could not be attributed to every member thereof Every one in it is not a Visible Church 3. If such only be the Temple of God in Mr. Lockiers sense i. e. a Visible Church which are holy and has the Spirit of God dwelling in their hearts and none else he may seek such a Visible Church in the new world of the Moon In the end of this paragraph he prompts us another Argument equivalent to this first from this that Christ is called the Head and the Church the Body In form it must stand thus If Christ be the Head there must be an homogenealnesse in the Church to him he meaneth they must be truely gracious and endued with true saving faith But Christ is the Head and the Visible Church his Body Therefore c. The reason of the connexion of the first Proposition is because else there can be no mutuall derivation from one to another Ans 1. Protestant Divines will with one consent deny your assumption as Popish and tell you that it is the Church of the Elect that is the Body of Christ the Head See but Whittaker de Eccles q 1. c. 13. pag. 449. in fol. Yet 2. For more clear and particular answer we are to consider that Christ may be said to be the Head and the Church his body either in a politicall sense as a King is called the Head of the Common-wealth and the People are called his Body Or to speak so in a physicall sense according to the similitude of mans body Now we grant that Christ is a Head to the Visible Church and the Visible Church hath unto him the relation of a body in the former sense Christ is a King of the Visible Church and the Visible Church is his politicall Body
this concludes Thus no doubt was Simon very diligent and full of care and circumspection to carry it so in all things that he might carry it with all beholders equally to the Apostles themselves that he might be still as high in every ones opinion even in the opinion of the Apostles themselves as he was in the opinion of the blinded and deluded people Ans 1. Mr. Lockier supposeth that Simons continuing with Philip which is spoken of in the Text was antecedent to his receiving unto the fellowship of the Church and the ground upon consideration of which he was received But let him shew me in the Text volam auâ— vestigium of Peters admitting him unto the fellowship of the Church after and upon consideration of this Nay it is not unworthy the observation that Mr. Lockier in all this discourse upon Simon Magus doth not so much as once point his Reader to the Chapter where the story lyeth by his custome in making use of other Passages which makes me apprehend he saw that the Reader turniâ—g over to it would easily seen the weaknesse of his discourse by the conteâ—… of the words Saith not the Text it self that when he was baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. after he was baptized and so after he was received into the Church he continued with Philip And so what ever may be imported by this continuing let it be never so much evidence of inward grace it is nihil ad rhombum nothing to the purpose in hand For we are speaking now of what was found in him before and in relation to his receiving If Mr. Lockier shall say that he was not received into the Church fellowship when baptized or by baptisme I repone first Then he must grant that 〈◊〉 was required in adultis for baptizing them then for admitting them to Visible Church fellowship 2. Then it must follow that persons then were first baptized and then tryed a while further ere they were admitted Visible Church members let me see either precept or practice for this in all the Word oâ— God let Mr. Lockier or any for him shew me in Scripture one baptized and not hoc ipso made a member of the Visible Church 2. That his continuing with Philip whether antecedent or consequent to his admission is but a poor ground to prove what Mr. Lockier alledgeth it for viz. that Simon had such outward appearance of real inward grace that so far as man could judge he seemed a true and reall Saint I pray what is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he constantly followed and waited on Philip this is all that the word iâ—ports when joyned to a name of a person * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ab alicujus latere non discedere sed assiduum comitem praesta re Constantin in lex Graec. Lat. Mr. Lockiers further criticisme upon the word is to little purpose and that he was astonished at the miracles and signes that were done That which Mr. Lockier alledgeth that no doubt Simon Magus was very diligent and full of care and circumspection to carry it so in all things c. is no doubt a confident assertion without bottom in the Text and yet is this evidence enough that a man is a true and reall Saint as far as men can judge I wonder how a judicious man before judicious men can assert such a thing I confesse this cariage of Simons was ground to repute him not a grosse hypocrite a dissembler and a mock-professor But it can be a ground of no further I find indeed sundry of the Interpreters saying that Simon would have been equall in reputation to the Apostles themselves But they speak not of this as his designe in his continuing with Philip as the Author mistakes for that was not a sufficiently â—pparent mean to obtain that reputation but as his designe in seeking to have the power of bestowing the Holy Ghost for his money which was the very discovery of his rottennesse so far was it from being any part of diligence carefulnesse and circumspection to carry it so in all things c. section 13 For consent of the Learned Interpreters he citeth some words of Pisc English annot Junius Premellius Pellicannus Beza And then tells that he addeth all these testimonies for the Learneds sake that they may see and know that Simon he caried the mater that he seemed another man then a meer professor otherwise the Apostles had not received him And when thus his hypocrisie did appear the Apostles rejected him as one not in Christ and as one whâ— had no share in reall grace and upon that ground rejected communion with such an hypocriâ—… that all else might know what they had to do namely to follow that rule of the Apostle 2 Tim. 3. 9. Having a forme of godlinesse but denying the power thereof from such turn away Which place saith he shewes plainly that it was the power and not the Prosession and not the forme that was looked and is to be looked at in the admission of members of the Visible Church Answ I wonder how the Author could so contemn the Learned who might read him as to say that for their sakes he had added these testimonies cited by him that they may see and know that Simon carried the mater so that he seemed another man then a meer Professour i. e. as he meaneth a true and reall Saint had he been pleased but to English these testimonies cited by him as it was his prudence to let them ly under the Latine vail the very unlearned who had common sense would evidently have seen and known them to import no such thing For this I appeal to the judgement of all that understand Latine and will be pleased to read them For I think it not worth the while to translate and insert them here the most that any of them amounteth to is that which the word ested from the English annot hath that he made outward profession of faith and conversion Might he not done this much and yet not carried it so in all things as to give ground positively to repute him as far as men could judge to be a true and real Saint Will Mr. Lockier acknowledge that a man hath said enough of another for that end when he saith no more of him but this he was so convinced by miracles as to professe faith and conversion Nay he 'll say it s the power of Godlinesse not profession that 's to be looked at 2. That when Simons hypocrisie did thus appear the Apostle did abominat the impiety of his deed discover and bear in upon him the perversenesse of his heart and his miserable estate and denunce the temâ—le deserved Judgement of God against him is clear in the Text But that he did reject him from outward communion of the Viâ—…ble Church I see it not Nay what ever became of him afterward about it Writers are of different judgement see Calv. in loc there
so inclineable to separation because of the unsoundnesse of our Church members and un-Church whole Paroches Mr. Lockier doth whole Nations and gather Churches out of them as if they were no Churches and that must have such triall and discoveries of the work of mens conversion before they admit them would but lay to heart al the Scripture examples and make moâ—e conscience of observing their rule and not presume to be wiser and holier then God He that goeth beyond Jesus Christ shall go without me So he and so say I with him But 2. I cannot yet agree with him in this that men are not to be received into the Visible Church but under the notion of true believers and positively judged to be such though but probably 1. I can see no warrand in the Word for this 2. The grounds that the learned Author hints at for it pag. 73. do not seem convincing 1. Whereas he saith that it is all one to be a visible member of the Church and a member of the Visible Church And he that denyeth this will but shew his vanity I say if the name Church be taken in one and the same notion in both Propositions I confesse 't is true he saith and he would show his vanitie that would deny it But if in the former thereof Church be taken for that society which is Christs mysticall redeemed body the Epithete Visible noting so not the nature of membership but an adjunct of it I deny the identity of these two Propositions and cannot see but it is solide enough to deny it Again when he saith that the Invisible is properly and primarly called the Church and the Church Visible containing all the unsound part is called the Church secundarly and for the sake of the Invisible ble I acknowledge this is ordinarly said but can see no reason for it I find three speciall Ecclesiastick significations of this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture viz. 1. The society or company of redeemed ones effectually called from the estate of nature 2. A society outwardly called into and making profession of the faith worship and service of God in Christ 3. An Assembly of Officers imployed in government of Professors However I confesse the strict signification is principall and most excellent as to the thing yet I think all of them are alike proper and none of these things has the name by way of reference to another of them 3. When as he saith That if we were fully certain by his own externall discoveries that a man were not of the Invisible Church that man should not be taken to be of the Visible and if any Jew or Pagan were to be taken into the Church upon his profession we ought not to admit him except his Profession seem to be serious and sincere For this I represent these considerations 1. If we were fully certain by his own externall discoveries that a man were not of the Invisible Church neither actually nor potentially or in the purpose of God i. e. if we were fully certain by his own externall discoveries that he were a reprobat as these that sin against the Holy Ghost and these only discovers themselves to be such true he were not to be received into the Visible Church even because he were known to be this way not of the Invisible Church 2. I confesse also that 〈◊〉 a mans outward carriage and way such as did discover him positively not to be of the Invisible Church actually i. e. as did discover him positively to be an unregenerat man though I did not discover him to be as a reprobat i. e. not so much as potentially of the Invisible Church he were not to be received into the fellowship of the Visible But withall I say he were to be debarred or not received not upon the account of non-regeneration or upon that cariage considered under this formality and reduplication as a signe and discovery of non-regeneration but materially as being contrary to the very outward profession of the faith for such a cariageonly I conceive it would be this my reason why I deny that non-regeneration or any thing considered formally under the notion or reduplication as a signe of non-regeneration which is all one should be the cause for excluding a man from admission into the Visible Church is because I conceive it is Gods revealed will in his word that men be received into the Visible Church that they may be Regenerat and converted and that the Ministeriall dispensation of the Ordinances are by Gods revealed will set up in the Church to be means of Regeneration and Conversion as well as edification of such as are Regenerat 3. I conceive between such as are in a course and cariage which indeed discovers evidently and certainly non-regeneration e. g. as to be without the profession of Christianity to live in some heresie directly contrary to the foundation as is Socinianism to live in a constant course of known prophanity and such as are seemingly Regenerat and so to be positively judged such in probability there may be yea and are many of a midde sort who are in such an estate and condition outward and as relating to mans judgement of them that as they do not unto full certainty of judgement discover themselves non-regenerat so there is not sufficient ground positively to judge them probably Regenerat and so to use them that is to dispence Ordinances to them as such and in a way suteable to men supposed to be Regenerat But the most we can in our judgement of their state is to prescind from passing a positive judgement either way as for example a man when he comes first to make a serious sober profession of the faith before we have further experience of his way or of whom we know no more as yet but that he seriously professeth the truth and offereth subjection to Ordinances I confesse this is a ground sufficient probably to judge the man is elect God has a purpose to save him and could we not judge this much probable of him I will not say we should receive him in that case But it is not sufficient this alone and by it self to ground a positive judgement that he is Regenerat or actually in the state of grace though you call it a judgement of probability my reason is this because to ground a positive act of judgement that a man is Regenerat in foro exteriori there is requisite some seemingnesse to speak so of spirituall sincerity in a mans profession i. e. that he doth it from a spirituall principle upon spirituall motives and for a spirituall end But a meer sober not mocking serious profession without more is not a positive appearaÌ„ce of spirituall supernaturall sincerity at least therefore I humbly conceive it is a mistake to confound seriousnesse and sincerity if he understand spiritual or supernatural sincerity as he must understand it here for that is larger then this many are serious in their
〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised by the false Teachers branding them with the black mark of liers subverters of souls and troublers of the Church This was a degree of censure and a virtuall admonition tending to further censure But actually to have proceeded further to Excommunication at first was not seasonable prudent nor needfull 4. If people and private Brethren were in that Synod as we deny not but they might be their interest in the determinations and consultations of the Synode was not by way of authoritative and definitive vote But at most consultative and by way of private consent and approbation as we cleared before against Mr. Lockier 5. That recommendation of obedience to the acts of that Synode from the goodnesse and benefite thereof expressed in the close of the Synodicall letter doth not argue their constitutions not to have been made and enjoined by an authoritative power obleiging under hazard of censure The most authoritative acts of any juridicall Court being sent in a respective way may be so recommended in such a way Neither that that in the constitutions of that Synode there is not an expresse and formall threatning of those that disobey with censure doth import by any necessity of consequence that the power they exercised was not authoritative and such as might proceed to censure Juridicall courts do not alwayes adde to their constitutions expresse and formall comminations of punishment Here especially it was not necessarie it being a clear case in it self that those Hareticks and Schismaticks who could by no other means be reduced were not to be suffered but censured and cast forth section 10 Now is this which we have been considering the pith and strength of the grounds whereupon these Authors have not only adventured themselves to desert and separate from this Church But also have darred to advise the Brethren to whom they directed their Epistle to appear with them upon the head of the businesse that is to put to their hands as chief actours to throw down to the ground that beautifull order of Government in this Church by the Officers of Jesus Christ appointed to rule his Church on earth in Congregationall and Classicall Presbyteries Synodes Provinciall and Nationall ordered in a sweet and excellent subordination among themselves which was after the first Reformation upon much deliberation for many years settled in the Church as warranted and grounded upon the Word of God was afterward when opposed born down and oppressed sealed by many precious servants of Jesus Christ with bitter and grievous sufferings of Imprisonment Banishment and even sentences unto death which the only hand of God restrained from being put in execution and was again by the good hand of God upon his people in this land after long oppression under Prelacie raised up has been attested by forraine Divines and Churches as the true Government of Jesus Christ in his Visible Church has been alwayes the hammer to break wickednesse and prophanitie and the hedge to keep out Errours Haeresies and Schismes made this Church against all evil doers and enemies of truth terrible as an Armie with Banners which at this day is the eye sore of all the Sects and Hereticks of the times the butt of Satans malice to throw down and raze this to the ground which some of the same Reverend men to whom they wrote have through the grace of God to their praise in all the Churches Vindicated against all enemies thereof upon one hand and other and stand engaged by solemne vows and the dreadfull Oath of God to maintain and defend to their lives end to set up I wot not what and I think the Authors themselves wots not what and if they do not this to threaten them with the streaching out of GODS hand and to lay upon them the horrid imputation of being snares to GODS people O Lord how terrible are thy judgements in these times as upon outward things so upon the Spirits of men while men are thus caried about with every winde of Doctrine What need have these that professe the Truth to take heed that they have received it in love lest they be given up to believe lies section 11 The Authors adde only That there might be somewhat said from antiquity that the Government of the Church was partly Aristocraticall partly Democraticall in much of the first three hundred years and that the people had no small influence in maters of Discipline but that they forbear as desiring to leane on a surer foundation Answ What they have produced of this surer foundation i. e. the Holy Scâ—ipture to leane themselves upon in their departure from the Church of God in this land wee have seen and how little ground it affords to sustain them we have seen too I wish from my heart they had brought somewhat also though it had been but a little of that which they alledge may be said from antiquitie of these ages for their tenent of Church Government For in truth we professe our selves to be such as reverence very much under the Holy Scriptures which wee leane to only as the foundation of our faith in all maters of Religion the testimonie of the Orthodox Churches in these ages Mr. Lockier as we saw before undertook somewhat of this before magno hiatu under the name of common consent but what he produced to instruct it may blush before all men that has any wit and are not stark fools And I am perswaded what these Authors would have produced had they assayed it should have proven as little to their purpose section 12 There are two main points whereof the Independent Government consists 1. That the power of Ecclesiastick jurisdiction is in and formally to be exercised by the communitie of Professours if not wholly and by themselves yet jointly with the Elders and Officers they as well as the Elders concurring authoritatively in all acts of Government and jurisdiction 2. That there is not any larger Judicatories or Assemblies Ecclesiastick than of a single Congregation whether Classicall Presbyterie or Synod juridicall But that the Judicatorie of every single Congregation is the supreme Ecclesiastick juridicall court upon earth Independent upon and without subordination to any larger or Superiour Ecclesiastick Judicatorie They grant indeed some sort of Synods but denude them of all authoritative and juridicall power over particular Churches leaving them only power of advice and counsell or at most a dogmaticall power to determine cases and questions in Religion but without power authoritatively to enjoine their determinations upon particular Churches so as to obleige them to be censurable in case of disobedience or to inflict any censure at all upon offenders section 13 Now 1. suppose which yet cannot be granted that somewhat might be brought from antiquitie to shew that there was in the Government of the Church then a mixture of Aristocracie and Democracie and that the people had some influence in the exercise of Government Yet none dare be so impudent as