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
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-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
subjoyned to his vindiciae vindiciarum I shall here note some few of them to this purpose for the Reader who may be has not the book at hand 1. The keyes were given to Peter as an Apostle as an Elder and as a Believer So the sense is most sit the Keyes pag. 4. The power of the keys is given to Peter not as an Apostle nor as an Elder but as a professed believer The way Peter received not the Keys meerly as a Beleever but as a Beleever publickly professing his faith The way cleared P. 2. fol. 39 9. It appears that Christ gave the Keys to the fraternitie with the Presbytery ibid. and the way cleared Part. 2. pag. 22. A particular Church of Saints professing the faith i. members without Offificers is the first subject of all the Church Offices with all their spirituall gifts and power The keys pag. 31. 9. As the keys of the Kingdom of heaven be diverse so are the subjects to whom they are coÌ„mitted diverse The Keyes pag. 11. So Lockier here but that he addeth not professed The Apostles were the first subject of Apostolicall power ibid. 32. A Synod is the first subject of that power whereby error is convinced and condemned ibid. pag. 47. Not believers as believers but believers Convenanting and fitly capable according to Christs appointment Hook Surv. P. 1. p. 203. 9. The power of the Keyes belongs first to a Congregation of Covenanting beleevers Hook Surv. Part. 1. pag. 219. The power of the Keyes is in the Church of beleevers as the first subject ibid p. 195. That conceit is wide to make one first subject of this power and yet others to share in this power not by means of that for this is to speak daggers and contradictions ibid. section 3 Now see the Authors Argument upon the confession of his faith had he this trust bequeathed to him Mat. 16. 16. Therefore to the Church of Believers and believing with such a faith as flesh and blood cannot reveal was the Keyes of power primarily given and to the Elders in the second place as exerted out of this first estate and as Officers and Servants of it Answ And first note somewhat upon the consequent section 4 1. The consequent as here inferred is much different from that which is propounded in the beginning of the paragraph there it was propounded thus the power of the Keyes was not first given to Peter as c. but as a beleever here it is the Keyes of power the former expression supposing there were such a distinction of Keyes as Keyes of power and another sort of Keyes different from these being indefinite may import both but the latter importeth a specification of a definite sort of Keyâ—s What means this variation That the Reader may understand this mystery the better 't is to be observed that when as hitherto in the Church of God by the Keyes of the Kingdom of Heaven being understood the Ordinances of Jesus Christ which he hath appointed to be administrate in his Church or the power of administring these Ordinances under himself these Keyes have been distributed unto the Key of Knowledge or Doctrine which is the preaching of the Gospel taking in therewith the Sacraments as the Appendicles and seals of the Gospel and the Key of Jurisdiction or Discipline which consists in Censures and absolution from Censures Independents of late have forged new sorts of the Keyes whereby they have confounded themselves and wound confound the whole Church of Christ in the mater of its Government They tell us there is 1. a Key of Knowledge or Faith the first subject whereof is every Believer whether joined to a particular Congregation or not 2. A Key of interest power or liberty which is in all the Brethren of a particular Congregation And 3. a Key of Rule and Authority which they say is in the Elders of a particular Church or Congregation The meaning and refutation of these new forged Keyes see in Jus Divin of Church Govern part 2. c. 10. pag. 108 109. c. and Mr. Caudreys Vindiciae clav c. 2. per tot Now when Mr. Lockier in the consequent of his Argument speaks of the Keyes of power it would seem he must understand that second kinde of Keyes For I know no other going under that name amongst Independents Yet may be by a new conception of his own he means that all power of government distinguished from the Preaching of the Word and Administration of Sacraments exercised in ordination of Ministers and dispensation of censures Again see another great variation At first he propounds that the Keyes were given to Peter first as a beleever This may import and as spoken there by the Author without any explication cannot be otherwise understood but that it doth import that they were given to him as a single beleever but now in the consequent inferred in the pretended proof he sayeth thus they were given first to the Church of beleevers this is a society of persons collectively and unitedly taken and not persons singly 2. Where shall we ever read the Elders or Ministers called the Officers and Servants of the Church that is as Mr. Lockier meaneth by way of relation to the Church as a Superiour or Mistresse deputing and imploying them to officiat and act in her place We find indeed they are called the servants of the Church of beleevers by way of relation of a means to an end for their good 2 Cor. 4 5. 1 Cor. 3. 22. as Angels or Ministring Spirits sent forth to Minister for them who shall be heirs of salvation Heb. 1. ult But they are only Christs Officers and Servants by way of relation of Deputs to officiat and imployed to serve unto a Superior and Master deputing to officiat and imploying to serve in his place and are set over the Church by him section 5 But now consider we how this consequent is proven The Argugument as propounded by the Author is Enthymematick and must suppose another premisse beside that which is expressed which must be true as well as that expressed to make the consequence good Now I humbly desire him to give us that suppressed and supposed premisse Verily keep him to one syllogisme and it is impossible to do it observing the rules of good Logick and reason But it may be done may be by two processes Well then they must be these for ought that I can conceive if he can do it otherwise and better let him do it and we shall consider of it the first is this that which was given to Peter upon the confession of his faith was given to him as a Beleever But the Power of the Keyes were given to Peter upon the confession of his faith Ergo c. then taking this conclusion for a ground of the second it must be thus That which was given to Peter as a Beleever was given to the Church believing with such a faith as Peter believed But to Peter as a
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
Invisible Church is the greatest part in Heaven and they which are in earth as one with them as one entire universall body whereof Christ is the Head are not capable of c. Ans 1. That part of the universall Church which is in Heaven is impertinently brought on the stage here Christ is speaking of those that are yet to be built or are a building therefore we say He is speaking of such as are on earth 2. Albeit that part of the Invisible Church that is on earth be not capable of visible and limited Discipline formally considered as such i. e. as the Invisible Church nor yet collectively considered as one intire body yet the Invisible Church materially i. e. these that are the Invisible Church being also a part of the Church visible and considered distributively in parrs may be capable of visible Discipline David Peter John and the rest who make up the Church Invisible as they are also outward Professours with others are capable of visible Discipline O! then you will say why Are they not spoken of here I will build my Church as they are a visible Church Ans It doth not necessarly follow for to persons standing under diverse considerations one thing may be attributed according to one consideration and another according to another section 3 As to his 2d. Observation 1. It is contrair in it self to Truth that the visible Church is to consist only of such as have a faith he means fidem quâ creditur or taken subjectivè for we shal grant it of faith quae creditur or taken objectivè which flesh and blood cannot reveal i. e. true saving faith The Church may consist of such as have not that faith and the Author addeth not here his qualification of so far as men can judge neither can it be admitted here 2. Qualifie it as he will it is a meer violenting of the Text sundry Interpretations by diverse have been given on these words Vpon this Rock will I build my Church but I think few or none ever before our Author gave such an interpretation as this The visible Church shall be constitute only of such as have true saving faith in them so far as men can judge Certainly whether we take the Church Invisible or the Church Visible to be meant here under the name of the Church Mr. Lockiers sense cannot have place For 1. Understanding by the name of Church the Church Invisible in that sentence Vpon this Rock will I build my Church Christ is not speaking of gathering and constituting a certain incorporation or society in the state and condition of such an incorporation or society and how persons of whom it is to be made up must be antecedently qualified that they may be capable of admission to be constituent members thereof but speaking of his own act of efficacious grace put forth in deed with the Ministry of the Gospel upon the hearts of some persons whom he cals his Church because they are called out from amongst the rest of the world to himself which doth not suppose them antecedently having faith and taking them as such state them in a society But indeed is the very giving to them that faith and stating them in an impregnable condition of grace and salvation Whether by this Rock we understand that faith which Peter confessed or Christ the object of that faith or Peter himself considered in regard of his Ministry of the Gospel or the Gospel Preached by him as some of the Orthodox do certainly this is the meaning of building the Church upon the Rock supposing that which I do incline most to with the most part of Reformed Divines that by the Church is meant the Church Invisible 2. If by the name of the Church here be understood the Church Visible as some later Orthodox Divines have expounded it namely judicious and learned Hudson in his acurate and elaborate Vindication of the Essence and Vnity of the Catholick Visible Church Yet it will little avail Mr. Lockiers purpose 1. Because it is a particular Congregation and the qualification of members to be admitted thereunto that he is speaking of all along under the name of a visible Church But supposing this place to speak of the visible Church it cannot be understood of a particular visible Church or Congregation but must of necessity be understood of the Catholick visible Church because it is such a Church as is to stand firm and impregnable that the gates of hell cannot prevail against it but any particular Church may be prevailed against 2. Taking the name of the Church so here the meaning of the whole sentence upon this Rock I will build my Church is nothing else but this as the learned Author but now cited well observeth that the Profession and Doctrine of this Truth that the Messiah is already come that this Jesus is the Messiah this Jesus the Messiah is the Son of God the Doctrine and confession that Jesus Christ is come in the flesh 1 Joh. 4. 2 3. and the beleeving that I am he saith Christ Joh. 8. 24. is the foundation whereon the Church of the New Test is to be built out of all which nothing more can follow as to the qualification of members of the visible Church of the New Test then this that when as the Jews under the Old Test beleeved in an indefinite Messiah to come now under the New Test none can be of the Christian Church but such as beleeves and confesses that the Messiah is come c. Now I appeal to all the Orthodox World if Mr. Lockier his commenting upon this place be not a forcing of the Text. As for what he addeth that to a body thus constitute i. e. a Visible Church so constitute as he hes been saying is the power of the keyes given and both these represented and personated to us in Peter To passe I cannot well understand how it can be said that the power of the keyes could be represented and personated in Peter possibly the Church might be represented and personated in him This belongeth not to our present Question and therefore we passe it now trusting with the Lords assistance afterward to evidence that both assertions viz. that the power of the keyes were given to a Church Visible I mean the collective Church and so to it is as the subject and that Peter in receiving them here did represent and personat the Church are groundlesse section 4 The next shadow or hint is Rev. 11. 1 2. And there was given me a Reed c. Hereupon the Author maketh much adoe 1. He layeth down grounds by Interpreting particulars in the words 1. Saith he by the Temple is meant the Visible Church the state and welfare of which though most infested of any publick condition shall not be left and ruined but be carefully looked to and raised from its corruptions intrusions and ruines made by unsound men This is confirmed by a Testimony of Marlorat hunc in
in this vision was not to give a patern and portraicture or modell of the Visible Church for the time to come 2. As to that alledged meaning of Moses receiving his patern near Heaven viz. to shew of what qualification the people i. e. the members of the ancient Visible Church should be viz. in foro exteriori so must he understand it if he speak to the purpose in hand I will not trouble my self to inquire who may be these very learned men that say so But the thing it self is but a conjecture and I desire Mr. Lockier concerning this and the expounding of Heaven here to remember the axiome acknowledged by Schoole-men themselves otherwise doting on allegories theologia symbolica non est Argumentativa except where the Spirit of God himself openeth the signification 3. I desire to know what Mr. Lockier meaneth by persons really living very near Heaven if truely gracious then what difference between those and these afterward brought in with an adversative opposing them to the former and why did he propound his Doctrine with a restriction to the time of the Gospel 4. That patern which Moses had shown to him in the Mount according to which he was commanded to make did not concern the constitution of the body of the then Visible Church of what and how qualified persons it was to be made up But was a patern of the Tabernacle and the things pertaining to it Exod. 25. 9. 40. S. The place Ezek. 44. 7. referred as speaking of the ordinary members of the then Visible Church is not to the purpose for it speaks of such as were admitted to the Priests Office See Junius and Paraeus in locum 5. As impertinently and much more impertinently is the place of Heb. 8. 10. cited from Ier. 31. 33. brought into this discourse concerning the Visible Church and the mater thereof I appeal to all judicious Christians in the World and to Mr. Lockier himself in second serious thoughts if that Scripture was intended to be a rule of constituting Congregations Or if it be not a declaration or revelation of Gods purpose and Decree what he is to do himself by his efficacious grace and if that Covenant and the promises thereof belongeth not in the fulfilling thereof only to the Lords elect SECTION V. Examination of Mr. Lockyers proofe of his Doctrine by induction section 1 BVt saith he this is not the way which I most mind to make probation by of this point I would prove it by induction it seemeth then that he hes not had such confidence in that former way of probation by testimonies alledged to speak the point in thesi And I humbly leave it to the judicious and impartiall Reader to judge by what hath been said in answer to these passages if it be not made clearer that he had little ground of confidence in them for proof of his point and comes now to that way of probation wherein it seemeth he conceiveth more strength to ly section 2 The Churches of the Romanes Corinthians Ephesians Galatians Collossians Thessalonians of the Jews which are mentioned by Peter Iames and the Author to the Hebrews and in the Acts were all thus constitute of truely Godly so far as a Godly man can make judgement of one like himself Ergo. if these be denyed as presidents then I would aske our Brethren of the Presbytery by what rule they walk But if these be considered as presidents I have only to shew that these Churches did all thus constitute though I think they did not long keep and maintain this pure constitution for which they bore their judgement yet bear Ans Where did Mr. Lockier read that the judgement comed and yet lying upon these Churches came upon them for their admitting and permitting to be in their visible society such as were not true converts such as God the searcher of the hearts of all men can bear witnesse of as indeed sealed for his by his Holy Spirit as far as men truely converted and very spirituall can discern and judge We find indeed laid to some of their charge that they suffered scandalous persons broatchers of errors and seducers of others into their errors such I mean maintainers of errors I trow he and others of his way are not averse from receiving and suffering into their Independent Churches and I doubt not but for this among other causes judgement came upon them But that ever that which he saith was laid to tâ—eir charge or that the judgement of God came upon them for that cause we cannot believe his assertion we require it to be instanced by proofe but to the purpose he supposeth that beside these particular Churches instanced and what is said of them in the Epistles written to them there can be no where in Scripture found any thing holden forth as a rule by which we may walk in the constitution of the visible Church as to the mater or members tâ—ereof So doth his Question then I would aske our Brethren by what rule they walk import But we trust ere we have done to find a rule else-where yet we shall not deny nor refuse these Churches as presidents in this businesse in whatsoever can be made clear to have been their practice in this mater I mean the notion and consideration under which persons were admitted unto and reckoned in their externall Church-fellowship Come we then to consider the antecedent of this Argument or what is affirmed in his induction of these Churches First in the generall and then his proof thereof particularly The assertion of them all in generall is that all of them were constitute of persons truely Godly so far as Godly men could make judgement Ans 1. Mr. Lockier if he would have made the attributum of this induction answerable to his conclusion intended he should have said they were constitute of persons all and every one of them truely Godly and none else But he speaks only indefinitely which might be granted But let us take him to mean so this assertion as it lyeth may be granted in some sense which it may carry and never a whit advantage redound thereby to his Doctrine for it may carry this sense that these Churches were made up or did consist of persons all of them truely matâ—…ially Godly de facto and quoad eventum or it may carry this sense that they were constitute of persons all truly godly formally considered as such in their taking them into the constitution and external society of them Now in the first sense it might be granted as I suppose some Congregation or Congregations may be such eventually that all the members may be truely godly yet no advantage come thereby to his Tenet unlesse he could prove that the enumeration which he makes is a perfect enumeration of all the particular Churches in Scripture which he cannot because it is clearly contrary to truth and therefore his induction is imperfect Yea and this also that there is no other
to be under Pastorall care and the Ministry of the Word If he could shew us this either in precept or approved practice we should soon yeeld and be at an end of this controverâ—…e But this he cannot nor ever will be able to shew and therefore the reasoning from the care and acuracy to be used in trying persons who are already in the Church in relation to admitting them to places of office unto admission of persons into the society of the Visible Church is unreasonable 5. When he saith that men are to be cast out by Excommunication when it doth evidently appear that they are hypocrites though not drunkards c. I desire 1. That it may be observed that an hypocrite may be taken in a double sense First for such an one as grossely and knowingly counterfeits a Profession of Christianity and so indeed is nothing else but an histrionicall stage-professor Secondly more largly for any that hath a profession of Christianity wherein may be he is morally serious but hath not within a Principle of true supernaturall saving grace Such are all unregenerate persons in the Church such an one was that young Man in the Gospel whom our Lord is said to have loved and the Lawyer of whom he said thou art not far from the Kingdome of Heaven Now if we speak of hypocrites in the former sense if men appear to be such I shall confesse that if they have been within they are to be cast out by Excommunication yet in the order that Christ hath prescribed after due admonition and evidence of obstinacy and incorrigiblenesse in the evill and of this I shall say more then Mr. Lockier viz. that it is far greater not only then drunkennesse and other such bodily sins simplie in genere peccati in the nature of sin But if it evidently appear also in genere scandali in the nature of scandall which is the ground and consideration upon which censure proceedeth because it is a very mocking of God in the highest degree But if we speak of hypocrites in the latter sense We deny utterly that every man appearing to be such is to be Excommunicated and casten out of the Societie of the Visible Church If a man professe seriouslie Religion submitting himself to Ordinances though there were appearance yea though it were revealed by God that yet he were not Regenerate and indued with true supernaturall Grace I say such an one were not to be excommunicate Let Mr. Lockier or any for him shew a warrand of Scripture for Excommunicating a man for non-regeneration The Doctrine of all Orthodox Divines hither till concerning the object of Excommunication and that grounded upon the Word of God is that which is shortly expressed by the Learned and Reverend Professours of Leyden Synop. pur theol Objectum circa quod exercetur haec Disciplina Ecclesiastica sunt illi qui fratres nominantur causa verò est vita prava vel Doctrina perversa nec ideo statim ubi quis frater nominatus in hujusmodi scandala incidit a corpore Ecclesiae excludi debet quemadmodum quibusdam Anabaptistis in usu est Sed post privatas demum publicas Ecclesiae admonitiones contemptas rejectas sicuti Christi verba aperte significant Mat. 18. disp 48. thes 25 26. And though drunkennesse and such like bodily-sins be lesse then hypocrisie in this sense i. e. non-regeneration simply and in genere peccati in the nature of sin yet it is not lesse in genere scandali in the kind of scandall and offence unto the Church Nay this hath not the nature of scandall at all 6. Yet Mr. Lockier according to the genius of his Doctrine ought to say not only men when it doth evidently appear that they are hypocrits but even if it doth not evidently appear that they are truly gracious and we cannot discern in them the power of godlinesse they are to be Excommunicate For his Doctrine is that none are fit mater to be admitted or permitted to constitute a Visible Church but such as are truely Godly so far as men truely Godly can judge and discern I beleeve most of the Independent way will disclaime him in this 7. Excommunication is an Ordinance to keep the house of God pure and according to what it ought to be in point of duety in foro exteriori and in order to salvation this we grant only in this sense that it is an Ordinance tending towards this as a means for this is an end of Excommunication that the spirit may be saved in the day of the Lord Jesus but not in this sense that the Church is obliged thereby to effectuate it quoad eventum this belongeth to God alone Excommunication is an Ordinance to keep the Church pure and according to what it ought to be in point of qualification in foro exteriori in order to externall Visible Church-state even quoad eventum But now what this qualification in foro exteriori in order to Church-state is is the thing in Question So Mr. Lockier in his reasoning from Excommunication to his Doctrine either alledgeth nothing to the purpose taking his antecedent in the former sense or begs the Question taking it in the latter 8. In the conclusion as propounded here First note If only reall Saints be the proper mater of a Visible Church and saving grace the complexion of it then all Saints so far as men can judge are not fit mater for these are not necessarily reall Saints simply 2. When as he saith not one known to be otherwise he should have said answerably to the former words no not one not known so far as men can judge to be such 3. Can justifiably enter may be conceived either in point of duty incumbent to themselves who enter and so the meaning is this men joyning themselves to the Visible Church and making profession of Religion without true faith and repentance are not justifiable in this before God or it may be conceived to be spoken of the Churches active admission of men into externall Church-communion and the sense is this it is not justifiable that men not having saving grace should by the Church be admitted to enter into the fellowship of the Visible Church If in any thing certainly in propounding Doctrines stating controversies forming conclusions ambiguities should be shun'd We grant the former sense but the latter we deny and it is not yet proven This much of the inductiâ—… Now come we to the fourth way of probation by reasons SECTION VI. Examination of Mr. Lockyers proofs brought under the name of reason section 1 HIs reasons are four which because they ly loose out of form and are somewhat prolixely pro pounded I shall labour to take up the strength of them as far as I can see ingenuously in form that we may both with the more shortnesse and clearnesse to the greater satisfaction of the Reader consider and answer them section 2 The first reason so far as I can possibly see may
the duty of his servants to cast out all such in the Visible Church as they did see not to be qualified not gracious converts which is flatly contrary to that which is supposed in the antecedent Now I assume that the antecedent is clearly held forth to us in these places 1. 'T is clear that in these places he holdeth forth the Visible Church in its outward constiâ—ution as to the mater thereof to be a mixed society of good and bad truely gracious and such as are void of true grace and not only this but 2. That not only he permits it to be so untill the last day But also 't is his will and he commands his servants to permit such to abide in the Church as even to their discerning are bad leaving the separation of them to himself at the last The servant said unto him wilt thou then that we go and gather them up Yes would Mr. Lockier say leave not one of them No not one of them in a Visible Church they are where they ought not to be they want the complexion of the Visible Church c. But sayeth the Lord himself Nay but let both grow together untill the Harvest section 33 Object If it shall be objected against this exposition and application of this place that hereby it should follow that any prophane ones ought to be permitted to be members of the Visible Church which in consequence is contrary to Christs institution of Ecclesiastick Discipline enjoyning incorrigible offenders to be casten out and Excommunicat and that therefore by these tares must be understood latent hypocrites which may be such in appearance as may charitably be judged by men true beleevers Answ It cannot be that such latent hypocrites as these only are understood Why They are such tares as are seen and known by the servants they must therefore be such as falls into sins and whose badnesse is obvious to the senses of others yet there is no contradiction between this of Mat. 13. 29. so understood and that of Mat. 18. vers 17. We may say as Augustine on the same places against Donatists Domino in Euangelio dicenti in illo obtemperare debemus ubi ait si neque Ecclesiam audierit sit tibi tanquam Ethnicus Publicanus in illo ubi prohibuit colligi Zizania ne simul eradicetur triticum potest enim utrumque custodiri The reason is because they may well be conceived to speak not adidem in respect to these same sort of persons The command of Excommunication is against such notorious offenders as to their offences adde contumacie against the Discipline of the Church or at least if it be further to be extended whose offence is atrocious these that offends these wayes whether they be tares gracelesse men or indued with true saving grace But there may be sinfull livers in the Visible Church seen to be such by the servants who falls not under either of these two sorts section 34 The Doctrinall notes which the Reverend Mr. Dickson hath upon that Parable Mat. 13. 24. c. are worthy the reading and consideration to this purpose we are on and they are genuine and naturally flowing from the place The Book is common so that I need not transcribe all I shall but bring two or three of them for such as may be has not the Book at hand 1. The externall Visible Church is worthy to be called the Kingdome of Heaven even in respect of the externall constitution of it in the world notwithstanding the wicked hypocrites in it because therein Christ rules as King and hath his Subjects all professing him to be King of Saints 4. It is mater of grief and offence to see in the Church of Christ so many unprofitable weeds 5. The rash zeal of servants before they consult their Lord and Master is ready with the hazard of the Church and true members thereof to have such a constitution of the Visible Church as they should suffer none to be a member who are not inwardly Regenerat But have all others of whose inward Regeneration they are not assured plucked from among Professours 6. The Lord although he hath given order to censure scandalous offenders yet he discharges his servants to presse towards such a separation as to have all weeds and wicked in heart to be cast out Least while they gather out the gracelesse tares they should root out also the gracious wheat with them For it is not possible for any man to discern the renewed from the unrenewed so clearly but he may be mistaken 8. The mixture in the Visible Church Christ the Lord is minded to permit and commands to be permitted till the day of Judgement and then but not till then shall a full separation of the godly and the wicked of the Elect and Reprobat be made In the time of Harvest I will say gather the Wheat c. See also his note on the ver 47. This Parable teacheth us that the Visible Church in the way of gathering members and in the manner of constitution thereof it is like a draw-net taking in all who professe subjection to Christ and his Ordinances good and bad true and false Professours for it gathereth of every kinde to wit whosoever professe faith in and promise subjection to Christ section 35 Argument 8. The Doctrine which excludes the Infants of Christians from being members of the Visible Church cannot be from Christ nor have any truth in it But Mr. Lockiers Doctrine concerning the mater of the Visible Church excludes the Infants of Christians from being members of the Visible Church go c. For the proof of the proposition I refer Mr. Lockier to Mr. Baxters Dispute against Tombs If he deny that Infants of Christians are members of the Visible Church let him take some pains to answer these many solid and acute Arguments brought by that Learned man to prove that they are The assumption is most clear For Mr. Lockiers Doctrine is that none others no not one other are fit mater of a Visible Church but such as are truly converted so far as men truely converted and very spirituall are able to discern and judge This is a thing that cannot be spoken or understood of â—nfants And it is remarkable that Mr. Lockier nor here when he propoundeth his Doctrine concerning the mater of the Visible Church nor else where in prosecuting it in this Lecture does so much as once with these whom he allowes to be mater of the Visible Church take in their Infants as some others of his mind are wont sometimes to do And therefore that which Mr. Caudrie sayeth considering Mr. Hookers conclusion concerning the mater of the visible Church that had he not added a little after comprehending the Infants of confâ—derat believers under their Parents Covenant he might have been suspected c. Mr. Lockier having altogether left this out I may say it of him positively he is justly to be suspected of concurring with
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