implyes a mans own personall experience of things 2. We say the Apostle in these titles of beloved of God Saints Beleevers meaneth true saving grace truely existing and not in the judgement of charity only But speaketh there not of all the Romanes universaliter distributivè as we say all men are sinners but communiter collectivè confusè i. e. in common collectively and confusedly because undoubtedly saving grace was amongst them and he could not take upon him to determine whether moe or fewer of them were endued with it and as it seems knew nothing to the contrary of any of them particularly but they might be such Thus verily I think the Apostles writing to whole Churches and calling them generally by the name of Saints faithfull c. may well be understood and no other thing can be demonstrate of their meaning Take herewith the judgement of the Learned Commentators on the place all of which do unanimously determine that these titles of Saints faithfull and the like are given by the Apostles to the Churches partly in respect of the end of their calling and the duty of every one in the Church viz. that the end of their calling and their duty is to be such and partly by a denomination taken à parte potiori from the better part because there were true reall Saints and beleevers amongst them And I think it is a worthy and solide consideration which my worthy Collegue in the Ministry and my Reverend Superior in the Colledge I live in hath in his due right of Presbytery pag. 259. in answer to Mr. Cotton upon this same Question and Argument the styles given to the Church of Corinth are too high to be given to hypocrites such as many of Mr. Lockiers truely godly so far as men can judge may be and often are but these styles are not given to that Church precisely as Visible and as a professing Church but as an Invisible and true Church of Beleevers He Writeth to a Visible Church but he doth not speak of them alwayes as a Visible Church but as of an Invisible when he calleth them Temples of the Holy Ghost c. section 4 What we have said ro his alledgeance concerning the Church of Rome is applicable to what is said to the most part of the rest so that we shall not insist much on them Only a word or two of some of them And 1. For the Corinthians after he hath set down what is spoken to them chap. 1. vers 2 4 5 6 7 8. and chap. 4. 15. he subjoyneth persons having such grace in them as shall be confirmed to the end as keepeth them waiting to the coming of the Lord Jesus as are the comfortable seals of a faithfull Ministry that all this should signifie but an outward Profession or to say that this Church should constitute and Congregate together upon any other account but as there was the true grace of God evident as far as men could judge I cannot indeed see Answ 1. Let it be marked how in citing the place chap. 4 15. he maketh an addition to the Text for in Christ Jesus I have begotten you all this all is put in as the Apostles word when as in the Text there is no more but I have begotten you This is a gross foule slip I will not say it hath been done out of designe may be it hes been done inconsiderately without present turning over to the place however adding to the Word of God is a dangerous practice 2. As for that to say that this Church did constitute and gather upon another account c. we have noted on it sufficiently before I adde now this by what Mr. Lockier saith here and indeed by the Doctrine of all the Independent Brethren of his way in this mater of the constitution of the Visible Church it appeareth that their conception about the order of gathering the Visible Church by the Apostles was this that men being first turned to the Profession of Christian Religion there was a tryall made of their evidences of true inward saving grace and such as evidences satisfactory of this were found in these were gathered in and the rest casten by which I dare say is a meer fiction of which not the least vestige can be shown in Scripture and never man dreamed of untill these sad times broodie of many new fancies under the name of new lights 3. I confesse persons having such grace in them as shall be confirmed to the end as keeps them waiting for the coming of Christ as are the comfortable seals of a faithfull Ministry are not outward Professours only but are reall Saints and Elect and thence I conclude it cannot be understood universally of all and every one of the Visible Church of Corinth Will he say that all and every one were reall Saints Elect to be confirmed unto the end and so eternally saved if he say yes in Pauls judgement so far as he could judge upon evidences of true grace I say 1. That is an addition to the Text Paul saith simply he shall confirm you unto the end c. not so far as I can judge he shall confirm you Yea 2. It enervats the comfort held forth by the Apostle to them he speaks to for it imports no more upon the mater but this possibly ye may be confirmed to the end and so when all is done ye may be possibly not confirmed to the end mans judgement can go no further and is contrary to the strain of all the Orthodox writing against the Remonstraints in the Article of perseverance who understand the place of Saints and the Lords effectuall gracious preserving them in veritate rei and so make use of the place and presse it against the Remonstrants But let Mr. Lockier rid himself here if he will have Paul to speak thus of all and every one of the Visible Church of Corinth either he must conceive it spoken only with relation to the state of that Church as its first up-setting or also in relation to what it was at the present time of the Writing of this Epistle The former cannot be said because it s most evident all along that Passage Chap. 1. he is speaking of it as still at the time of his writing standing in that condition he expresseth in his words albeit some of the Verbs be used in the preterit perfect tense no man can deny this who hath any judgement If he say the latter the very Epistle it self will confute it wherein to wit so grosse wickednesses and impieties are discovered to have been amongst them and laid to their charge schismes contentious suits of Law fornications communion and fellowship at Idolatrous Tables drunkennesse at the Sacrament of the Lords Supper deniall of the Resurrection Will any man say that the Apostle knowing such things to be amongst them speaks of all and every one of them as reall inward Saints as far as men can judge section 5 For the
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
rationall obedience 3. That they joined their assent we shall not deny but the Question is what sort of assent whether authoritative and definitive◠〈◊〉 is not proven nor can be proven from the Text. Their â—…urring in sending Messengers proveâ— it not section 13 As to what followes of Mr. Lockiers words in this 8. SECT yet would they not leave c. 1. What he means by Presbyters Primats and these introduceing superintendents bringing in generall coercive Assem I confesse I understand not sure I am Presbyterians acknowledges no presbyters Primats nor superintendants either but that their way is very contrary to both 2. I confesse the Apostles in their practice in this Synod left no example introducing of a Pope but withall I think â—hey left an example for a Synod generall or particular wherein Church Rulers may juridically determine controversies in Religion according to the Word of God oblidging people to obedience under hazard of Ecclesiastick censure as shall be more cleared hereafter and that this does not supersede any power of people or particular Assemb of Saints privat beleevers that is competent to them by the grant and appointment of Jesus Christ I close this purpose of this Section with the words of the Learned Professours of Leiden Synop. Pur. Theol. Disp 49. de Concil Thes 29. Si ex Laicis cujuscunque status conditionis sunt viri pietate sacrarum rerum intelligentiâ sapientiâ prudentiâ modestiâ pacis studio mansuetudine insignes admitti accedere possunt sed vocati seu ab Ecclesiâ selecti missi iique suo ordine modo rogati sententiam dicere verumtamen ab illis in publicâ hâc actione consilium arbitrium potius quà m suffragium requiritur Adfuisse sanè plebem consilio Apostolis Presbyterisque adstitisse ut auditores testes silentio saltem suo si non voce approbatores fuisse consensumque praebuisse videre est Act. 15. Atque id etiam comprobat primarum probatarum Synodorum praxis usus ut in Concilio Carthaginensi sub Cypriano liqâ—et Interea tamen populo Christi maneâ— hâ—c suum ex divino Verbo judicium sed privatum â—e humana placita pro divinis accipiat Math. 7. 19. section 14 For hâ— 3. instance conceâ—ning elections of Officers we grant that election of Officers is to be done by the 〈◊〉 But election is no 〈◊〉 which was one of the thâ—… weighty things mentioned in 〈…〉 â—sseâ—…ion and repeated aâ—aiâ—… SECT 6. wherein he underâ—…k 〈…〉 â—hat the Elder 〈…〉 to exert power without the 〈◊〉 authoritative 〈◊〉 of the people not 〈◊〉 iâ— formally give the office power 〈…〉 signes the person to be invested 〈◊〉 the powâ—… by 〈…〉 be not one already ordained as 〈◊〉 â—he 〈◊〉 of thâ—s◠〈…〉 to be Deacons Acts 6. or applye◠〈◊〉 to exercise his 〈◊〉 in this particular charge if ordained and in office 〈◊〉 Nor is it any authoritative act of Government Ordination is done only by the Presbyters and Officers as thâ—… Deacons elected by the people were ordained not by them bâ—t by the Apostles section 15 His 4th instance is of ordination of Elders This we acknowledge to be a potestative act of Ecclesiastick authority and affirme that in Churches constitute and in the ordinary way of calling by Christs appointment in the Words belongs only to these who have Ecclesiastick Authority the Presbytery or Eldership Let 's see how Mr. Lockier shâ—weth us expresse Scripture that the people must joyntly concâ—r â—uthoritatively therein His first Scripture is Acts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communibus calculis simul suffragijs electus est By joynt voice was Matthias ordained to his place After the Lord had pointed out which of the two should be successor to Judas one would have thought that the Lord pointing out the man had been enough to formalize the mater And yâ—t lest this might prove a means to justle out the priviledge of the whole Church in matters of essentiall concernment after the Lords designation which was proper to him they joyntly take this designation and enstate him amongst them not by the suffrages of some but by the suffrages of the whole Church by preparing and drawing out of the whole to this particular work by the Apostle Peter who stood up in the midst of the Disciples the number being about an hundred and twenty and speaks of this mater joyntly to aâ—… Answ 1. Granting that by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were signified an act of ordination performed upon Matthias formally constituting him an Apostle Yet there can be nothing brought out of the Text to prove that all the Church present concurred formally in that authoritative act Mr. Rutherfurds reasoning from the Text to the contrary to shew that it was only the Apostles is very considerable Due righâ— of Presbytery c. 8. pag. 1â—0 â—…eed not transcribe his grounâ—â—eâ— Mr. Lockier answâ—… 〈◊〉 What he brings is either 〈◊〉 and 〈◊〉 sufficient to prove his point oâ— an addition unto or rather a corrupting of the Text or a begging of â—he Question 1. That the whoâ—e hundred and twentie were drawn out to this Work and Peter spaâ—e 〈◊〉 them all â—bout the mater and told them that one amongst them must begâ—…en â—s a poor Argument to prove that all were to act formally in the authoritative act of the ordination of the man They might all be called out to the Work and Peter might speak to them all and yet not all of them be there in one and the same capacity as to â—…at Work But some as witnesses and consenters some as formall actors 2. That Peter in his speach said to all that one of them might be chosen by them i. e. all of them This is a plain addition unto or corrupting of the Text wherein there is no such thing Peter sayeth of these men that hath companied with us must one be ordained to be a witnesse he sayeth not must be ordained by you 3. When he sayeth they appointed they gave forth their loâ—… they numbered meaning as he doth they all the hundred and twenty he begs the thing in Question But 2. I confesse I never thought that in this place was held forth an ordination performed by men at all People or Apostles I find learned Mr. Caudry of the same judgement Vindic. Clav. pag. 28 29. whose solide considerations I present here That place Act. 1. was not an ordinary case wherein the people had little or no hand I adde the Apostles themselves had little or no hand For 1. they were confined to some sort of men that had conversed with our Saviour 2. They propounded two it was not in their power so much as to nominate the particular man 3. The Lord himself determined it and not the Apostles much lesse the People As for that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stood upon as Master Lockier also stands upon it it cannot be properly taken as if they by their votes or suffrages
no other means of dealing against them but by the Word and other spirituall Ordinances if you do not give a toleration to them let all men of common sense judge the Passages of Scripture hinted at by the Author for putting a colour upon this opinion of his are miserably abused For the former the parable of the tares I refer the Reader to Mr. Rutherfurd For the latter Zachar. 4. 6. Not by might nor by power but by my Spirit saith the Lord of Hosts Certain it is from the whole context that the Lords meaning there is this Because the people lately returned from Baylon and now imployed in the work of building the Temple were much discouraged in the prosecution of the work by the thoughts of the greatnesse of the work of the greatnesse of the power and opposition of their enemies and of their own weaknesse he would have them to know that it was not by the power of the creature but by his own power that that work was to be carried through and that therefore they ought not to be discouraged seeing his power was sufficient to bear down and remove the greatest impediments and to make the weakest means effectuall to accomplish the work 5. It is true that the word and other Ordinances are mighty through God to cast down strong imaginations of vain men but is it therefore a good Argument and Consequence the Word of God and other Ordinances are mighty through God to cast down such strong imaginations as Haereticall Doctrines Ergo the Civil Magistrate has nothing to do to suppresse the teaching of them by his Sword and power If so then it will as well follow he has nothing to do to suppresse or punish the out-breakings of carnall lusts in adulteries thefts murders c. Why For I beleeve the Word and other Ordinances of God are mighty through God to cast down these as well as the other The Author addeth Order is but making to in Church and State and therefore things are but disorderly in this Nation Warres make Lawes mute Answ 'T is well that at last he acknowledges that it is so that errours are tolerat for that is the charge he is answering to and that this is disorderly which yet how it can consist well with what he hath now been saying in the preceeding words I see not but if the excuse for this be relevant I leave it to God and all judicious indifferent men knowing the progresse of matters these ten or twelve years and what ought to have been done and might have been done had men been willing to have it done for setling truth and removing things contrary to sound Doctrine as was undertaken by Covenant and Oath to the most high God to be done section 17 He shutteth up all thus SECT 58. Finally Christians take this answer to all that may be further objected To be enquiring is honourable but to be ever learning and never practising is dangerous It was an heavy curse that Jeremiah wished upon himself Jerem. 20. 17. It is an heavy curse indeed upon that poor soul concerning whom it may be said the womb of truth is alwayes great with him alwayes in pangs and throws with him but cannot bring forth Forsooth Sir you have soon done with it We must take this for answer to all that may be further objected against that you have been pleading for Stand not upon these Objections but fall to practice down with our Church Government and Churches to the ground this to my conception is the scope of these words else I confesse I understand them not sure this man has had a wonderfull conceit of what he has been saying in this debate that thinks we should all be so convinced hereby of the truth of that which he has been pleading for that tho we had twenty Objections moe against it then he has touched as indeed we have many yet we should step over all and do what he biddeth us I will crave leave to say it I think no man of understanding beside himself will have such a conceit of it As for us we tell him we are not now to be enquiring about the matter he has been Disputing against I mean whether it be truth or if the contrary maintained be him be truth We have declared before God Angels and the World that the Religion established in this Church by the mercy of God in Doctrine Worship and Government of the Church is the truth of God taught in his Word and we are sure it is so and as we are bound by the will of God and our vowes and Covenants to abide in the profession and practice of this truth So we trust that God will establish our hearts with his grace to abide therein As for such as are fallen away from it we lament their case that if they have been moved by any of these things presented by this Author that they should kythed so ready to be turned about with every wind of doctrine the God of grace awaken them to remember whence they have fallen to repent and do their first works Amen APPENDIX Wherein is Examined what is said in the forementioned letter of the new Independents of Aberdene for the Independent Congregationall and against the Presbyteriall way of Church-Government section 1 THese Authors usher in what they say on this purpose with this preface Touching Presbyterian Government indeed when thoughts of Questioning it were first born in upon us we did a long time suppresse them as tentations Because we had so solemnly though too implicitely engaged to the maintenance thereof Yet afterwards knowing that Truth cannot losse by a search we brought the maters to the ballance of the Sanctuarie And now after seeking of God as he was pleased to give us grace and using all helps which we could have we professe so far as we can see with reverence to precious and learned men of another judgement the Congregationall way comes nearer to the paterne of the Word then the Classicall forme And to us it appears c. section 2 Indeed when these thoughts were born in upon them they had just cause to look upon them as tentations and for ought that they have brought for justifying them here they may justly yet look upon them as tentations as we trust shall appear in the consideration thereof But here 1. It may be just mater of enquiry to others and haply may be of good purpose to themselves to reflect and consider when these thoughts began first to be born in upon them at least when they began to out any thing of them Did we hear any thing of such thoughts in them but since the late great revolution of State in this Kingdom after Worcester and how soone thereafter did we hear of them by some of the number although others thought fit to suppresse them some longer This may seem to be ground of searching of heart which is deceitfull above measure 2. It seemeth by the Authors own
A LITLE STONE Pretended to be out of the MOUNTAIN Tried and found to be a Counterfeit OR AN EXAMINATION REFVTATION OF Mr. LOCKYERS LECTURE Preached at Edinburgh ANNO 1651. Concerning the MATER of the VISIBLE CHURCH And afterwards Printed with an APPENDIX for Popular Government of single CONGREGATIONS Together with an EXAMINATION in two APPENDICES Of what is said on these same purposes in a LETTER of some in Aberdene who lately have departed from the Communion and Government of this CHURCH By JAMES WOOD Professor of Theol. in S. Andrews EDINBVRGH Printed by ANDRO ANDERSON for George Suintoun and Robert Broun and are to be sold at their Shops 1654. TO THE RIGHT HONOURABLE JOHN EARLE of CASSILS LORD KENNEDY My Lord WHat the wise observing King uttered long agoe that of making of Books there is no end was never more verified in any then it is in the present age wherein scribunt docti indoctique every smatterer and every fancie-full head must have the Presse travel to bring forth their froathy conceptions And Presses by many are made use of as engines to discharge revylings reproaches and blasphemies against the God of Heaven his blessed Truths wayes and Ordinances For my self I can say in truth it hath not hitherto been my ambition to increase wearinesse of the flesh by much Reading And that now I come this way to the worlds view 't is not of mine own meer choise but because a necessity was laid upon me The Author with whom I have to do in this ensueing debate having not only opened his mouth to Preach in the most eminent-place in this Land but also adventured to Write and Print against the Orthodox Doctrine touching the constitution and Government of the Visible Church of Christ revileing in speciall the Church in this Land yet through its side also stricking at all the Orthodox Churches in Europe as no Church but a dead carcasse having neither matter nor form of a true Church a nest of unclean birds idolatrous c. And thereupon charging with a great deal of confidence and big words all truely Godly to come out of it and to separate from it It was by some Reverend and Godly men thought expedient that altho there appear little or nothing in what is said by him which may brangle the mind of any judicious Reader Yet because it is a thing usuall to adversaries of the Truth if what they say be it never so weak get not an Answer to brag of it as unanswerable And unsettled minds that have not their senses exercised to discern good and evill are ready to be taken with any thing busked up with gay words and so to be carried about like weather-Cocks with every wind of Doctrine as many sad examples of this time prove an Answer should be returned to him lest truth should so much as seem to suffer prejudice any way And this taske they were pleased to lay upon me Who albeit I do and cannot but ingenuously acknowledge my self one of the least and weakest Servants of Christ and that many others there are in this Church who might far more worthily acquit themselves in this service Yet durst not withstand the motion having so clear a Calling and considering withall how I stand oblidged in my station to maintain the true Religion in Doctrine Worship Discipline and Government by the mercy of God established amongst us in common with the rest of the Lords people in the Land by Solemn Vow and Covenant and more particularly by the Lords bringing me who had been in my younger years educated as to many things in a contrary way to the acknowledgment of â—he truth in a very gracious manner with a strong hand and in much long-suffering patience whereby he waited to be gracious that he might be exalted in shewing mercy on me Haply it will be matter of talking to some that this of mine has been so long in coming forth after Mr. Lockier published his But it is not unknown to many who have been witnesses to my diligence that my Answer was in readinesse within a few Moneths after his Peece came to my hands and the task was laid upon me And had come abroad if several difficulties had not interveened Now when it is to be published I desire humbly to present it to your Lordship first and under your Honourable name to the view of the world I must spare to expresse all the great causes oblidging me so to do Because to expresse them would not only be haply inexpedient But also would be I know unsavoury to your self whom I have alwayes found desirous to aprove your self in reality of wel doing but never liking well to hear of other mens euges Only this much I cannot forbear and must begge your Lordships leave to say The personall obligations which you have laid upon me by a continued tract of undeserved respects ever since the first time I was known to your Lordship would require a worthier testimony of acknowledgment then is this mean present or any thing else my small store of abilities can afford But to speak truth it is not so much any personall concernment that hath engaged my heart to your Lordship as that which hath endeared you to all who know the truth and you That grace which God hath vouchsafed upon you to walk in tendernesse and closenesse with himself in your privat course and with constant zeal to improve your publick station wherein ye have stood for promoving the interest of Religion and righteousnesse and the good of Gods people without byasse or wavering in any revolution of times wherewith many turning upon the axletree of their own self-interests have whirled about the sweet fruit whereof I doubt not but you find in these glowmie dayes and trust shall abide with you to the end through the mercy of the Lord whose gifts and graces are without repentance I will not adventure upon such severe self-denyednesse to speak more of what I have had the happinesse to be acquainted with in your Lordship I hope this testimony of my sense of the obligation I ly under to honour your Lordship shal finde favourable acceptance at your hands I will not presume for indeed it were presumption to commend my work in it I pretend to nothing therein but that through the Grace of God I have ingenuously and in simplicity tho in much weaknesse spoken for truth But the matter it self is precious and of great weight consisting of two great interests of Christ Jesus his Visible Church which is his Visible Kingdom on earth The one touching the qualifications of the persons that are to be acknowledged members of his Visible Church and so in effect comes to be a Question de sinibus of the marches of his Visible Kingdom The other touching the matter and way of the externall Visible Government thereof As to the former my Author has so straitned the bounds of Christs Visible Church that by his sentence none are to be
to a member of another Congregation as Mr. Hooker ingenuously acknowledges Surv. Part. 2. admission and ejection of members should only be into and from a particular Congregation A child should be Baptized into a particular Congregation only and not into the Universall Church And one Excommunicated cast out only of a particular Congregation because the power extends no further Way is made to let in all errours and heresies and as many Religions as there are particular Congregations and none can hinder it in an Ecclesiastick way and many more absurdities should follow as Learned and Godly men have judiciously observed Contrair to those Assertions is my second Part imployed for vindication of the true way of Government which Christ has instituted in his Word and in great mercy set up in this Church to wit by his Ministers and Officers not Lording over the people of God in a Papall or Prelaticall way as this Author either mistakes or calumniats but Ministerially under Christ the only Lord of his Church Ruling them according to the Rule of his Word in a way of rationall obedience And that in a way of communion and association of Churches and subordination of lesser associations unto greater and larger as the Lord grants by his providence conveniency On this I have not insisted so largly as the matter it self might afforded occasion of discourse Because it has been by learned and reverend men already so fully debated the proofs of the truth so clearly made out and all contrary Objections so abundantly discussed and satisfied that I had little or nothing to adde Yet I trust I have through the Lords help in some measure discovered the insufficiency and invalidity of what is brought by this Author who I wonder much should have adventured to present the world with such a discourse upon the mater after so learned labours of others as are extant upon the same I have also in two Appendices taken into consideration what is said upon these same points by some in Aberdene lately turned aside from the truth in a Letter of theirs directed to some Godly men in the South May 1652. The reasons moving me hereto were 1. Because of their correspondence with Mr. Lockiers Peece and it seemeth they have been in a manner his proselytes Then having some time had more particular and intimat acquaintance with some of them it would be to me mater of much rejoicing in the Lord if I could be instrumentall to discover to them the we knesse of the grounds whereupon they have fallen from their stedfastnesse that so if possible which I wish from my heart they might be moved to remember whence they have fallen to repent and to do their first works And finally tâ—… what ever should be the effect as to them the irrelevancy 〈◊〉 the causes of their departure being laid open others might see no cause why any should be shaken with their fall And blessed be God there are not yet many in this Land that have followed them in this What may be afterward the Lord who sees the thoughts of mens hearts afar off knoweth Times indeed are sifting And the ignorance of many the base earthly time serving minds of others unadvised principles in some who may be sees not yet the far end of their consequences may prove an advantage to seducements produce more defection from the profession of the truth if temptations continue then as yet we have seen But let temptations and trialls be what they will the Cause of Christ even that part of it which I stand for here the order Government of this Church which he has appointed in his Word and thereby made known to this Church shal stand firm It has been a cup of trembling to all that have hitherto laid siege against it and a burdensome stone to all that have at any time burdened themselves wâ—…h it to cut them in pieces it will yet prove so to all who will adventure to do the like And turn their back upon it who will Christ will not want his witnesses to bear witness unto it Even if need be by not loving their lives unto the death And O but that man might count himself highly favoured of God whom he should honour with that dignity as that eminent servant of Jesus Christ Mr. Welsch spoke in relation to himself of suffering for some branches of the same cause wâ—…ged in his time But having detained your Lordship too 〈◊〉 I present this testimony I have given to it according to my weak measure to you commending it not only to your favourable acceptance but also to your judicious censure and your self unto the Grace of God who has called you unto the uâ—…ained love of the truth and is able to preserve you therein â—…lameable unto the end I am Your Lordsâ—… most humble Servant in the Lord James Wood. AN ADVERTISEMENT TO THE READER ALbeit it hath pleased Mr. Lockier to prefixe unto his Book two Epistles of his own and a third of three of his friends containing many sharp invectives against this Church and strange Commentaries upon the Lords dispensations toward us as striking against our Church constitution and Government Yet I shall not detain the Reader with scanning of the same being confident that upon the clearing and vindicating of the truth in the following Treatise these discourses will be found by the Godly and Judicious to be not only bitter against Brethren in affliction proving them to be Physitians of no value but injurious to God and his Truth in ascribing our calamities to our adhering thereto and judging of the truth of our Religion by the Lords outward dispensations toward us An Index of the Sections PART I. Concerning the Mater of the Visible Kirk SECT I. MR. Lockier his Analysis and explication of the Text Act. 15. 3. for laying a ground to his Doctrine concerning the Mater of the Visible Kirk considered p. 1. SECT II. His Doctrine pondered and the state of the controversie between us and the Independent Brethren touching the necessary qualification of Members of the Visible Kirk cleared p. 16. SECT III. His first Classe of Arguments from Act. 9. 26. and 2. 47. and Heb. 3. 5 6. brought as directly holding forth his Doctrine Answered p. 31. SECT IV. The Authors Texts which he calls hints and shadows of his Doctrine p. 40. SECT V. Examination of the proof of his Doctrine by induction p. 56 SECT VI. ExaminatioÌ„ of his proofs brought under the name of reason p. 83 SECT VII A short modest reply to the bitter use he maketh of his Doctrine p. 102. SECT VIII The Objections he maketh to himself and his Answers thereto considered p. 107. SECT IX Some Arguments confirming our Doctrine and everting the adverse opinion about the necessary qualification of Members of the Visible Kirk p. 127. APPEND Wherein is Examined so muc◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Letter written by these of Aberdene who lately have sepâ—…ted from this Kirk upon the
conversion of the Gentiles pag. 2. and 3. begin Ans That the Holy Ghost here intendeth as the principall purpose to describe a visible Church of the New Test by the proper constituent matter thereof is but the meer conceit of the Author forced upon the Text and no wayes deduceable from the words themselves the genuine purpose of the words being simply to note some circumstances of Paul and Barnabas and the other Commissioners joyned with them their journey from Antioch to Jerusalem whether they were sent for resolution upon the Question then in controversie at Antioch As 1. The Christian courteous respect that the Church at Antioch put upon them they were brought on their way 2. What these commissioners did as they were on their journey that they declared to the Christians that lay in their way that same thing that they had declared before at Antioch Chap. 14. v. 27. viz. that God had been mightily with the Preaching of the Gospel even amongst the Gentiles so that many of them as the Story relateth the particular countries and places Chap. 13 and 14. were converted to the Christian Religion 3. What effect this produced amongst the Christians to whom it was declared that they had great joy at these tydings that the Kingdome of Christ was so spreading and that even the Gentiles were brought in to it Here indeed are grounds of usefull points of Doctrine but what is all to that which Mr. Lockier intends the description of a visible Church by its proper matter A Church visible to Mr. Lockier is a particular Congregation participating together the Ordinances of Christ Doth it any wayes appear that the Spirits intention in these words is to describe unto us what sort of persons were admitted into the constitution of such a Congregation viz. as he would have it not any professours whosoever but such only as were tryed and found by truely converted and very spiritual men able to discern and judge to be truely regenerate What evidence is brought to shew that this is intended in the Text This to wit that first it is said being brought on by the Church and then sayes he what the matter of this Church is the next words tells they declared the conversion of the Gentiles Answer What must these latter words be a description of that thing which is mentioned in the first i. e. the Church viz. of Antioch for that is the Church spoken of there because forsooth the one followeth immediately after the other in the series of the narration I must say this is strange Logick and interpreting of Scripture I am not here to deny but the Church of Antioch did consist of such as are here mentioned i. e. converted Gentiles but my purpose is to shew how impertinently the Author hath chosen and made use of this Scripture to be his Text for his Doctrine concerning the matter of a visible Church section 4 That this may yet more clearly appear I desire the Reader to consider that the Historian Luke is not in these two Clauses of this Verse pitcht upon by Mr. Lockier as a ground of his Doctrine relating the words of one mans continued discourse so as the one part of them might be taken as exegetick of the other or as intended to expresse a description of the thing contained in the other but is relating two diverse actions of two distinct pâ—rties as circumstances of Paul and Barnabas journey one reall of the Church of Antioch their Christian courtesie in bringing them on a part of their way The other so to call it verball viz. the discourse that Paul and Barnabas themselves had amongst the Christians by whom they passed viz. that the Gentiles were converted to the Christian Faith so that any man that hath but half an eye may easily perceive that these terms Church and converted Gentiles stands not in the words in relation one to another as a definitum and a definitio or as a compound and the matter of which it is compounded Therefore it is but a forcing of the Text to make up of these two this Doctrine as intended in the words A visible Church consists of converted ones as its proper matter what ever truth may be in it of it self This I said before I am not questioning now but would discover the inconsideratnes of chusing and making use of this Text for that purpose and adds but this seeing in preaching the Word of GOD aright any enunciative Doctrine which is propounded from a Text if it ly not in the Text in expresse and formall or equivalent terms yet should be deduceable by good consequence from it I humbly desire that Mr. Lockier would build a clear Syllogisme upon any enunciation in this Text inferring this Conclusion the proper matter of a visible Church is converted ones for in this Text it is not said expresly and immediatly as he would seem to say in the next progresse in these words The complexion of a visible Church under the Gospel is here said to be conversion the constituting matter converted ones This much might suffice for answer to this Text as it is alledged by Mr. Lockier for to be a proof of the Doctrine intended in this Lecture for unlesse it be first supposed that conversion of the Gentiles is here mentioned and set down as a description of the visible Church mentioned before all the pains taken by him afterward to clear what is meant by conversion is to little purpose for proof of the point intended as from this Text. Yet we shall be at the pains to take into consideration what followeth in the opening up of the Text lest we seem purposely to passe over any thing which may be alledged to speak for the point maintained by the Author I confesse it had been fitter that the controversie had been first stated but I am resolved to follow the tract of Mr. Lockiers discourse that I may shunne the smallest appearance of wronging him Go we on then section 5 They declared the conversion of the Gentiles what conversion was this A meer outside conversion pag. 3. Nay would the Author say an inside truely gracious heart-conversion Ans 1. Do we any of us whom the Author takes for his Adversaries say that no more at all is meant here but a meer outside conversion He but fains an Adversary and wrongeth us by intimating so much We conceive thus that by Conversion here is meant a forsaking and relinquishing of the Heathnish and a turning unto and embracing the Christian Religion as the Nether Dutch Notes on the place expound De Bekeeringe â—…el tot de Christilick Religie i. e. Conversion viz. to the Christian Relion no wayes excluding but comprehending under it also the inward heart-turning by true faith to Christ but withall we think it cannot be warrantably said that when Paul and Barnabas made this declaration of the conversion of the Gentiles they meant that all and every one of these Gentiles turned from Heathenism to the
and triall as is a sufficient ground whereupon the Church may and ought to esteem and judge the person truly gracious regenerate and endued with true saving faith and repentance in a word a true inward Saint or if somewhat else section 13 As for the Tenet of the Independent Brethren all of them speak not the same way Mr. Hooker Survey part 1. c. 2. pag. 20 21. confesseth that the expressions of some of his Brethren as well as those of the Separation are somewhat narrow at the first sight and seem to require exactnesse of the highest strain and so speaks for a candide interpretation of them to wit that when such Phrases of theirs occurre upon this Subject as these Onely the Saints faithfull called and sanctified are to be members of the Congregation such a construction as this be put upon these words persons visibly externally such to the judgement of charity not alwayes really and internally such by the powerfull impression of Gods free grace Certainly some of them have so roundly affirmed that none should be acknowledged members of the visible Church but such as are true internall Saints that hardly can such a construction be put upon their words See D. Holmes and Mr. Barclets expressions set down by Daniel Cawdry in his Schem of contradictions in the Independent way n. 17. And Mr. Lockiers expressions of this purpose along his Lecture can as hardly suffer such a construction Others of them indeed have spoken more warily and in a lower strain as Mr. Hooker himself stating the Question p. 1. pag. 15. tells us persons who may be are hypocrites inwardly yet if their conversations and expressions be such that we cannot but conclude in charity there may be and is some spirituall good in them we say and hope and are bound to conceive they are Saints these are fit mater of a Visible Church Only it is to be observed that it cannot be well discerned by his words whether he meaneth a * By a positive judgement wee meane the elicting of an act of the understanding whereby we affirme the man to be such and by a negative judgement the abstaining from affirmation of the contrarie negative judgment of charity or a positive his words as to this are so wavering and fluctuating and that very remarkably pag. 14. end and 15. begin he speaketh of the mater thus So far as rationall charity directed by rule from the Word a man can not but conclude that there may be some seeds of some spiritual work of grace in the heart Here if we look at these words A man can not but conclude one would think that a positive judgement were intended for that expression doth import a necessity of elicting positively an act of judgement affirming of the subject that form touching which the Question is But the next word which is but a may be nothing being more said there before he concludeth the description of Visible Saints seemeth to cast down that and to import lesse Then a little after he expresseth clearly a positive judgement we say and hope and are bound to conceive they are Saints Again in propounding the state of the Question the mater is involved in a cloud We cannot conclude but in charity there may be and is some spirituall good in them c. If we look at that we cannot conclude but c. one would think only a negative judgment were intended for these words import no more but a necessity of abstaining from an act of judgment whereby the form in Question is denyed of the subject or the contrair thereunto affirmed But when it is added there may be and is c this seems to speak for a positive Before it was we cannot but conclude and therewith there may be only Now it is we cannot conclude but and herewith there may be and is I verily think the godly man has been at a puzzle in his conceptions about the mater Of all the Brethren of the Independent way whose Writings I have had occasion to see Mr. Nortoun in his Answer to Gulliel Apoll. his Questions are most mâ—derate and come nearest to the truth In many particulars he cometh below that which is required by most part of all others of that way particularly in that expresly he asserteth that it is not a positive judgement but only negative that we are to have of the grace of Church-members c. 1. that we are not positively to judge ill of them section 14 But not to insist on these differences this in generall is their common Tenet that only such can be taken to be members of the Visible Church whether as foundationalls at the first gathering of the Church or as additionalls by admission into fellowship of the Church as may and ought to be accompted in the judgement of charity true heart-beleevers having reall communion with Christ and that upon sufficient evidences given thereof 1. By knowledge in the Fundamentall points of Religion and such other as are requisite and necessary to be known for leading a life without scandal 2. An experimentall work of Grace upon their hearts of Repentance towards God and Faith in the LORD JESUS CHRIST 3. A conversation not only without scandall and offence before men indeed Norton goeth no further but also without neglect of any known duty and commission of any known ill concerning which they must be a good space tryed first in a way privat if the Church be a gathering by one another mutually untill they be mutually satisfied in the judgement of charity touching the truth of the grace of each other If it be in the admission of additionall members the triall is first by the Ruling Elder or Elders both by way of diligent enquiry for information from others and by way of conference with and examination of the parties themselves Then all things being clear and satisfactory to the Elder the person being propounded to the Church the people also must as opportunity may serve them try their spirituall condition and that both wayes too If these find no realitie of satisfaction they present their dissatisfaction to the Elder or Elders which stayes the proceeding for the present But if satisfaction hath been gotten by Elders and People in this privat way then the persons to be admitted must further every one after another if it be at the first gathering of the Church make first a publick confession of their knowledge and faith in the grounds of Religion then a declaration of the experimentall work of their effectuall vocation 1. In Repentance from dead works 2. In their unfeigned faith towards the Lord Jesus and then must produce if required a testimony of their blamelesse conversation For a testimony to my faithfulnesse in this representation of their Doctrine I refer the Reader to these on the Margent * Hookers Survey p. 1. c. 2. pag. 14 15 24 25. p. 3. cap. 3. pag. 4 â— Brief Narrat of the pract of the Churches of N. E. pa.
are against Anabaptists all their writings shew and how much they lay to our charge for ushering in and countenancing this Tenent Answ How we holding Baptism to be the seal and solemn admission of Visible Church members do gratifie the judgement and practice of the Anabaptists in that which is Anabaptism their excluding of Infants of Christians from Baptism I professe my self one that cannot see The Author would have done well to have assayed to shew us how that any way advantageth their Tenent Indeed he sayeth true that Presbyterians are much against Anabaptists Doctrine But would hereby fasten a peece of dottage upon them Because that being so much against that Doctrine they yet maintain a Tenet concerning Baptisme that much gratifies it but let him assay to clear this for it is not enough to say any one may see it What ground there is to looke upon his Tenet concerning the allowed matter of the visible Church as tending to Anabaptism we have shewed before in the 1. part of this Examination But it seems to me that in this place the Author does not a little gratifie the judgement of the totall enemies of Baptism and Socinians that accounts it needlesse amongst Christians While as he averres that there may be a Church he must mean a Christian Church else he speaks not to purpose before baptism and that even before they be baptized acting eminent Church acts as making to themselves Ministers If this to averre that persons may be a Church without baptism and men may be Ministers of a Christian Church without baptism if this Assertion be not advantagious to enemies of Baptism I leave it to the Authors second thoughts section 14 His last Ojection But since this opinion prevailed we see a vast toleration of all strange and damnable Doctrines This indeed is an heavy prejudice against your way and the thing in fact is too too palpably true and you could not here deny it but only goes about to extenuat yea and in a great measure to justifie it and so much the more sad is this charge against you that not only hath this thing eventually followed since your opinion has prevailed But it tends to this in the very nature of it while as it attributes to every single Congregation may be of seven or ten persons an Independent supream Ecclesiasticall power in matters of Religion so that if any such Congregation should hold and teach any Haereticall Doctrine there is no Ecclesiastick power on earth that can authoritatively interpose to reclaim or censure them And for the Civil Magistrate he say you must take heed how he useth his sword for a weed-hook in these maculis mentis But now briefly see we what the Author returneth in answer to this charge section 15 We are willing to be a terrour to evill works and as unwilling to be a terrour to good We are not so well skilled in divine things as to tell what every thing is in the bud We are patient more then some would have us till the bud blossome and bear and when we see the fruit naught upon all occasions we give our witnesse against it by dispute discountenance and otherwayes as we understand the Word to warrand us Answ Alas Sr are you so ill skilled in Divine things as that you cannot tell what these many vile errors vented and taught by many in these lands are which yet to this day are permitted without any terrour used against them and think you that terrour enough against such things to Dispute against them as for discountenancing them we professe we can find no discountenancing of any maintaining errors amongst us more then those that are most orthodox and for your other wayes of witnessing against them we know not what it is forsooth Sr a bold Haeretick will care much for all your Disputes yet I beleeve it is little testimony even this way that this Author has given against the grosse errours of the time let him shew if ever he has moved his tongue or imployed his pen against Anabaptism Antinomianism Arminianism Socinianism and other grosse errours which he knowes aboundeth amongst his Countrey-men both at home and in the Army in this Land as 〈◊〉 has done with much bitterness against the Government of the Church of Scotland which yet is according to the truth of God and if not he personally * I know not if Mr. Lockier has taken the Covenant yet the supream Representative of his Nation and many of the prime Officers of the Army stand bound by the Covenant and Oath of GOD to maintain and defend section 16 But saith he if Tares and Wheat must grow together into the World till the end thereof the Civill Magistrate had need to be wary how he useth his Sword for a Weed-hook in maculis mentis spots of the mind lest Presbytery get a by-blow amongst the rest Some mens weapons to fight in their quarrels are to us as Sauls Armour to David too heavy we cannot tell how to wield them Because we take a litle stone and a sling when others would take an halter and a crosse do we then give a vast toleration Not by might nor by power Civill but by Gods Spirit in his Word and other Ordinances we fight in these quarrels Which weapons the not so terrible to look on yet are mighty through God to east down strong imaginations of vain men Answ 1. They are not meer maculae mentis that we think the Magistrates Sword should medle with But to extenuat damnable Doctrines vented to the high dishonour of God and seduceing of souls from the Truth of God to the destruction of their souls under the name of spots of the mind favours little of the true zeal of God and to reckon in Presbyterie amongst these is to call light darknesse for which I pray God grant the Aâ—thor Repentance 2. If the Civil Magistrate must use the Sword to be a terrour to evill works either he must use it as a Weed-hook against such Haereticall Doctrines or you must say that Haereticall Doctrines are no evill works which is to contradict the Word of God in terminis Philip. 3. 2. 3. It is but an odious intimation that we would have an halter and crosse taken against the teachers of every erroneous Doctrine Indeed there be some blasphemous Doctrines and not a few of them in the time As a halter or a crosse is too little for the obstinat venters of them * I have heard with mine ears soÌ„e boldly avow that every man anointed with the spirit is as much a Christ as JESUS the Sonne of GOD. but there are others wayes whereby the Civil Magistrats might imploy their power for suppressing false Doctrines from being brought forth to the dishonouring of God if they were as zealous for Gods honour as they are for their own interest 〈◊〉 4. While as you do here take off the Civil power from medling with these strange and damnable doctrines and allowes