Christian Religion had also the inward work of gracious conversion and faith in their heart This had been contrary to truth for some of the converted Heathens no doubt had no more but the profession of Christianity the preaching of the Gospel being as a draw net that catches good fishes and bad together and the outward Kingdom of GOD as a field wherein are tares and wheat growing together Nor yet can it be said that Paul and Barnabas in that declaration meant that all and every one of these Gentiles they spake of were such viz. true heart-converts to their positive judgement and so far as men truely converted and very spirituall were able to discern This appears not out of the words of the Text for first I think the Apostle speaks of Conversion as including gracious heart-conversion in the verity of the thing or Object and not only in the charitative judgement of discerning men tho not restrictively Mr. Lockiers additament viz. According to what a Christian can discern of a Christian or in so far as men c. is his own and not the Texts yea I conceive 't is contrary to the intention of the Text because I no wayes doubt but the Apostles meant positively that there was amongst these Gentiles heart-conversion in the verity of the thing But that which Mr. Lockier sayes by his additament may be contradictorily opposite to that men may be accounted heart-converts in the charitable judgement of very discerning Christians and yet not be heart-converts indeed 2. Granting that to be the meaning which Mr. Lockier saith to be in his additament yet can any thing be alledged from the words that will import it must be understood universaliter de omnibus singulis i. e. universally of all and every one of these Gentiles and may not be understood as spoken only de multitudine communiter indefiâ—itè i. e. of the multitude of them yet forasmuch as Mr. Lockier hath not alledged much lesse proved the former hitherto he hath alledged nothing to his purpose in hand And yet although he hath both alledged and proven this much he had said but little to his purpose unlesse he could also prove that the Apostles in that declaration were speaking of these converted Gentiles with relation to stating in visible Church-membership which thing he onely supposeth but doth not so much as hint at a proof thereof from this Text. section 6 But go we on to consider his Arguments brought to prove his interpretation of Conversion here spoken of which yet he needed not prove for we have granted more of it then he craves that we may see if there be any thing therein making for his main purpose The 1. lyeth in these words Surely if the Brethren had apprehended no more in them i. e. the Gentiles of whom Paul and Barnabas spake viz. then a meer outside conversion they would have had little matter of great joy Answ 1. We say not that the apprehending of no more was the matter of this their great joy but will the Author say that unlesse they had apprehended more then outside conversion in all and every one of them which is a thing he must of necessity take along with him if he will say any thing to his purpose * For his minde is that these Gentiles are spoken of in relation and as matter of a visible Church his doctrin is that none other not one other no not in a whole Church are fit matter of a visible Church but such as are c. they would had little matter for great joy I think hee 'll be advised before he say so 2. Nor am I of the mind that outside conversion i. e. embracing of the Profession of the Gospel and Christian Religion is so litle a matter of joy to the people of God as the Author seems to make account Sure it could not but be matter of right great joy to the LORDS true people of the Jews for to see Japhet perswaded to dwell in the tents of Shem i. e. the Gentiles by embracing the profession of the Gospel added to the Common-wealth of Israel and fellowship of the Church of God And it shall be no small matter of joy to Gentile-Christians when they shall see the body of the Jews ingraffed again into the Church Even outward professing of and submitting to the Gospel is honourable to Christ in the world and so is spoken of in Scripture though it alone be not the full duty of men nor sufficient to save them section 7 I might ere I went on further note here that whereas the Author in the next words propounds the explaining of moe tearms then one of his Text for saith he let us take tearms as they ly and see how other Scriptures do explain them yet in the following discourse I find all runs upon one tearm viz. conversion or converted ones But to insist upon every such small thing is not worth the while Let us see what is said further upon that what these converted ones saith he were according to what Christian can discern of Christian is the thing to be inquired into pag. 3. Ans Nay not this only but two other things also ought to have been inquired into and made out 1. Supposing that true heart-conversion is understood here that the Apostles in their declaration affirmed this universally of all and every one of these Gentiles 2. That in declaring and affirming this they did speak with relation to their stating in Church-membership at least that the Historian Luke reports it in that relation Neither of which the Author proveth or so much as once undertaketh to prove so that what followeth tho granted makes little for the point he driveth at But we go on Paul and Barnabas who were master-builders and surely very seeing men that they might not make a meer report took of those converted ones with them were brought on by the Church We tell you as if they had said of such glad tydings touching the Gentiles but what they are see your selves here they are discourse with them see if they have not the same soul-complexion with your selves whether they have not received the same spirit of Adoption owning and experiencing the same grace of God which ye do Ans Here 's a pretty fiction or Poesie but nothing of Lukes Text yea but something quite contrair to it 1. The Author saith Paul and Barnabas that they might not make a meer report viz. touching the Gentiles conversion but might shew living present instances thereof took of those converted ones with them What hint can he give us from the Text for this it saith a farre other thing viz. first that they i. e. the Church of Antioch ordained some in joint commission for to go to Jerusalem about the question then in controversie and then that these CoÌ„missioners were brought on their way by the Church i. e. as Grotius exponeth it will aliquousque deducti à fidelium quibusdam i. e.
they were convoyed on a part of their journey by some of the Church This was a Christian affectionat courtesie and respect put upon them by the Church So Mr. Lockier himself exponeth it pag. 2. l. 1 2 3. forgetting himself in so short bounds 2. What hint or ground of the least conjecture can he point us at in the Text that these Commissioners when they told the Conversion of the Gentiles did set up some of those Gentiles before the Churches by which they passed to be discoursed with tryed and examined concerning their soul-complexion the Spirit of Adoption their experiences in the work of grace nugae 3. He will have those Gentiles whom he thinks the Commissioners brought thus upon the stage to be the same by whom they were brought on their way But first how shall we know that those that brought them on their way were Gentiles and not Jews for sure the Church at Antioch did not consist of Gentiles only and it is not like that the whole Church of Antioch went along with them and was thus set up Again how will it be made out that those who brought them on their way went so far on with them as Phenice and Samaria where the Declaration was made Hug. Grot. a man well skill'd in the Greek Language tho little to be respected in Dogmaticks of Divinity gives us to understand the contrary from the genuine signification of the word for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. alioquousque deducti à quibusdam fidelium nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est se comitem dare itineri sed honoris causâ aliquòusque prosequi much more might be noted in this passage but enough I leave it to all indifferent Readers if this be not to do violence to the Word of God and to make the Scripture speak what a man himself fancies if not I know not what is Yet when all is done one thing is omitted by Mr. Lockier in this pretty fiction which as is the old Scottish Proverb is the tongue of the Trump For to all that he makes to have been the substance of the Commissioners Declaration he should have added this also as spoken by them And we assure you that all and every one of the Gentiles converted to Christian Religion at least all of them that are admitted to the fellowship of Visible Churches not one of them excepted no not one in a whole Church are just such as these you see of that same soul-complexion c. Without this the rest will not give a certain sound to his purpose And there is as much ground for this as for the rest in the Text and that is nec vola nec vestigium section 10 We proceed That there was an effectuall work viz. of true saving Grace wrought in the hearts of those my Text speaks of I judge will sufficiently appear by comparing with my Text these Scriptures Act. 11. 20 21 23. Ans 1. Mr. Lockier supposeth at least ought suppose if he would have his Argument here hold good that these spoken of in his Text and these spoken of Act. 11. 20. the Grecians are the same persons But first some judicious Interpreters namely the Nether-Dutches understand by these the Jews that used the Greek tongue and the Greek version of the Bible And indeed the name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily used for those and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for the Gentiles though I know Beza and others judge otherwayes But however understand we Gentiles yet these were but a small part of them spoken of in Mr. Lockiers Text whom Hugo Grotius on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text reckoneth up thus n. Cornelii Antiochensium Cypriorum Pisidarum Pamphiliorum Lycaniorum Lyciorum 2. What ever they be that are spoken of there Act. 11. yet it can not be proven from any thing in these verses cited that all and every one of them had an effectuall work of saving Grace wrought in their hearts Nay nor will the Author himself abide by so much but will come presently in with this qualification according to what Christian can discern of Christian which may be no effectuall saving work at the heart at all I deny not absolutely that there was such effectuall work wrought in hearts amongst them But I deny that the Text imports that there was such a work in the hearts of all and every one of them Ye will say what then mean these expressions 1. the hand i. e. the mighty power of the Lord was with them viz. that Preached the Gospel ver 21. 2. A great number beleeved and turned to the Lord ibidem 3. When he came and had seen the Grace of God v. 23. Ans 1. It was no small work of the hand of God to bring these men to embrace the Profession of the Christian Religion Yet I doubt not but the hand of God was effectuall to more Only I say it appeareth not from the Text that it was effectuall to both in a like extension 2. We know that men are said in Scripture to believe and to be converted in respect of serious profession yet I deny not but there was here also saving heart-believing and Conversion But it cannot be demonstrate out of the Text that all of them beleeved and were converted in this sense 3 By the grace of God that Barnabas is said to have seen is meant the effectuall working thereof in bringing so many to imbrace the Doctrine of the Gospel as also I make no doubt captivating hearts to the obedience of it but whether all and every one of their hearts is not said Nay the very words of Barnabas exhortation may seem to give an hint that he spake as supposing it might be otherwayes with some of them he exhorted them all with purpose of heart to cleave unto the Lord. With purpose of heart i. e. saith Beza Non frigidè nec simulatè sed syncero ardenti studio quod Hebraei totius cordis appellatione significant ut veâ—…runt Syrus Arabs Interpretes As if he had said ye professe now the faith of Jesus Christ see that ye content not your selves with profession alone which may evanish but adhere to him with a sincere fervent constant heart-resolution section 11 The Author goeth on by way of confirmation thus The next verse viz. Acts 11. 25. tells us that he found out Saul and brought him to this Church of Antioch where they abode a whole year and these Converts were first called Christians Barnabas is here said to be a man full of the Holy Ghost and therefore able to taste his communion and he and Paul together might be competently able to give a judgement what they found amongst these first Christians and I think 't is very dangerous to say that as far as they could apprehend these first Christians had not both name and thing for which commended and in which by these worthies joyed in pag. 5. Answ Here is I may
by reason 〈◊〉 their gift of discerning perceiving in the persons true inward saving grace section 5 But to this supposing that which we shall make good in the proofe of the assumption they did admit them upon their first making professâ—… without delay or further enquirie I rejoyn thus If the Apostle â—…d admit them 〈◊〉 discerning and judging positively reall grace in them then that discerning and judging of theirs eithe◠〈◊〉 proceed from and was the act of an 〈◊〉 ordinary gift of an 〈◊〉 and Propheticall Spirit or from 〈◊〉 ordinary gift of dâ—…cretion common to beleevers 1. It cannot bâ— said that it was from the former For 1. I require a proof thereof from the History of Scripture because this Question beiâ—… about 〈…〉 of fact the probation is incumbent to my adverâ—… 〈◊〉 the affirming party But he shall 〈◊〉 be able to 〈…〉 of this from the History of 〈…〉 such 〈…〉 â—…dinary Propheticall gift of discerâ—… 〈…〉 of that 〈◊〉 E. G the gift of Diting and 〈…〉 â—…nicall Scripture was not inherent in the mind of the 〈…〉 way of 〈◊〉 permanent â—abite whereof they might make◠〈◊〉 â—…eir own will in ordinary But was present to them by 〈◊〉 â—…ansient motion or â—…scation of 〈◊〉 Spirit Now albeit it be true that the Apostles â—…meâ—mes de fâ—cto had such an extraordinary and Propheticall inspiration whereby they discovered secrets of mens spirits as 〈◊〉 had in the mater of Ananias and Saphira Acts Yet what warrand have wâ— to beleeve that they were to 〈…〉 an extraordinary gift of discerning the spirituall estaâ—… 〈…〉 â—…narily and when they were to go about the receâ—… 〈…〉 into the fellowship of the â—…ble Church We know 〈…〉 had a promise of infallible illumination and inspiration of the Spirit foâ— leading them into all truth â—n delivering unto the â—…urch the maters of faith and juris divinâ— by word or writâ— But that they had a promise of such extraordinary illuminatâ—… 〈…〉 â—…tation of the Spirit for discerning such maters of fact 〈…〉 conversion and â—aith of 〈◊〉 to be assâ—ent to them in passing judgement when they 〈◊〉 have occasion we no where 〈◊〉 in the Word of God 3. 〈◊〉 that discerning and judgemâ—… 〈◊〉 by suâ—…â—n extraordinary gift as this it had been certaâ—… 〈◊〉 â—…fallibleâ— But we finde many to have been admitted by the Apostles who â—…ward positively discovered themselves to be but gracelesse mâ—… section 6 2. But if it shall be said that their â—…dgement in this matâ—… 〈◊〉 the act of the ordinâ—… gift of discerning 〈…〉 â—s this proceedeth discursively 〈◊〉 the outward 〈…〉 to conclude of the inward state and conâ—…ution of 〈…〉 â—…ose and fountain then I say the â—…wâ—rd 〈…〉 they proceeded as the medinâ—… or Arguâ—… to câ—nclude the persons whom they admitted to be truely converted and as Mr. Lockier hath it such as God the searcher of hearts did 〈…〉 sealed by the Spirit for his so far as men truely converted and very spirituall can discern Was either their present profession of the faith and subjectioÌ„ to Ordinances simply considered by it self as such or that profession takeâ—â—…ther with some other outward eminent effect accompanying or as connotating some circumstance of profession in that 〈◊〉 rendering it signifâ—… of more as to true inward grace in the heart then 〈…〉 materially is ordinarily and in other times This enuâ—…â—nceive is sufficiently full supposing 〈◊〉 now wâ—… that â—…ted them upon their first professing without delay of time 〈◊〉 â—…her tryall and discoveries section 7 Now to resume these if the 〈…〉 said we might be soon at a point and agreement upon the mater in this Question toâ—…hing the qualification of Church-members necessary in foro Ecclesiastico For this is the very thing upon the mater that we assert and stand for viz. that serious profession of faith and subjection to the Ordinances of God is sufficient And that having this further tryall and 〈…〉 of the soundnesse of the work in the heart is not 〈…〉 foro Ecclesiastico for the â—…mission of persons into the â—…ship of the Visible Church If it shall be said that it was not that profession alone by it self but together with some other outward â—…ble effect accompanying it such as was that mournfull humâ—… expression of these Acts 2. 3. 7. Men and Brethren what 〈…〉 which was sufficient to supply the place of a continued 〈…〉 of their conversation for 〈◊〉 and â—…ing into their experimentall work 〈◊〉 their heart 'T is true that in some at their 〈◊〉 imbracing the Christian faith and Religion we finde some 〈…〉 of that kind accompanying it reported in the â—…ory But 〈◊〉 will say that it was so with all and every one of the many thousands whom the Apostles received and baptized when as the sacred Story in speaking of these who imbraced the Christian Faith and were baptized seldome mentioâ—… or insinuateth any such thing If the 3. be said that it was thâ—â—…fession considered not 〈…〉 such but as connotating soâ—… 〈…〉 of the 〈◊〉 viz. the dangâ—… of persecution that profeâ—… 〈◊〉 Christian 〈◊〉 brought men under then which is the thing Mr. Lockier layeth the great weight on as we did see before pag. 24 25. and that Profession of Christian Religion so cirâ—…stantiate was more pregnant to signifie a great deal more touching inward grace then the same profession for mater doth now or ordinarily out of that case I repone 't is true perseverance and constant holding out in the profession of Religion under the crosse and actuall pressure of persâ—…tion is a good evidence to ground a positive charitable judgement of an honest heart and principle of grace within 〈◊〉 and undertaking the profession when it may probably 〈…〉 is noâ— nothing to this purpose But I desire it ma◠〈◊〉 â—…mbred â—ere that aâ— the Christian Profession then was 〈…〉 dangâ—… of persecution thâ— it was not alwayes actually â—…cuted Some time the Church had rest round about so 〈◊〉 Gospel then was accompanied with greaâ—â—nd many wonders and miracles which are mightily operative upon the minds of men to draw them to the following a Doctrine or way of Religion even without any spirituall heart-change And therefore I think that no man can in reason say that Profession of the Gospel lyable unto danger of persecution yet together accompanied with so great miracles and 〈◊〉 in as to â—ignifying and discovery of inward grace so 〈◊〉 profession the same upon the mater when there is not 〈◊〉 danger and withall neither are there such wonders and miracles accompanying it Further let it be considered that besides that the â—acred historiographer more frequently mentioneth the circumstance of miracles and wonders then that of the danâ—… of persecution in reporting mens bringing to the profeâ—… of â—…ristian faith besides this I say we never read marked in the story that that circumstance of the danger of persecution was taken into account by the Apostles for passing judgement upon the inâ—…â—…cerity of Conversion when they admitted to
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
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
it which is not a little fault in determining contraverted points while as he speaks thus allowed mater of the Visible Church For mater of a Visible Church may be said to be allowed in a double sense or relation viz. either in regard of what is incumbent to a man himself by way of duty before God or in regard of what is requisite in him by way of qualification in the outward Ecclesiastick Court whereupon the Church may and ought to proceed in admitting him to the externall communion of the Church I confesse that none are mater of a Visible Church allowed in the former sense or relation but such as are not only so far as men most spirituall can discern or judge but also in very deed true converts and beleevers It s a mans duty in professing Christianity and adjoyning himself to the Church of Christ to beleeve with his heart as he professeth with his mouth otherwise he is matter not approven not allowed of God But I beleeve its another thing to enquire what is mater of the Visible Church allowed in the latter sense and thinks that advised men among our Brethren of the Independent way will say the same in the generall Yet I trow it shall be found afterward that the strength and stream of our Authors Arguments runs in the former and so are little to the purpose of the Controversie between us and our Brethren touching the mater of the Visible Church section 7 To make way for a more clear discovery of this and to the effect we may in the whole ensueing disput know what we are doing and not fight in the dark Andabatarum more it is necessary before we proceed further to open up and bound the state of the controversie which Mr. Lockier hes not done I cannot tell upon what intention or if upon any design at all and not rather out of pure neglect or some other such thing If he say he was Preaching to people and not Disputing in the Schoole and that therefore it was not needfull nor becoming Scholastically to state a controversie I Answ Whether in Pulpit or Schoole his purpose was to draw his hearers of this Nation from a Doctrine which they had learned and professed before the world to a new way Sure ingenuous dealing would have required that the Doctrine of this Church which he intended to refute and to take them off should been once at least plainly and simply propounded and presented before them This he doth not all along but in effect speaks so indirectly as if we allowed all meer professours whatsoever to be members of the Visible Church Well what he hes not done we shall endeavour according to our weaknesse to do and shall deal more liberally with his side then he hes done with ours Now then let these considerations be premised section 8 1. Let it be considered that this controversie is not about the Members of the Mysticall Invisible Church or of the Church according to its inward state but of the Members of the Visible Church as such or of the Church according to its external state The Church Mysticall Invisible or according to its inward state is the societie of men effectually called unto saving communion with Christ to which doth belong in the intention and purpose of God all the promises of spirituall blessings pertaining to life and salvation The Church Visible and considered according to its externall state is the societie of men professing true Christian faith and Religion for communion in the outward exercises of the Worship and Ordinances of God Admission of members into the Church Invisible is the work of God by the operation of the Spirit in Effectuall Calling and ingraffing men into Christ Admission of members into the Church Visible and according to its externall state is committed to the Pastors and Rulers of the Church who being men and so not seeing the inward constitution and condition of hearts must look at things obvious to the senses in their administration of this work Whence one may be orderly and lawfully admitted a member of the Church Visible who is not a member of the Church Invisible And about this our adversaries I conceive at least such as are most sound and intelligent amongst them will make no controversie Further it is to be observed that the question and controversie between us and the Independent Brethren much differs from that which is debated between the Papists and the orthodox concerning Church-members The state of thâ— controversie with Papists which they and namely Bellarmine involve with many Sophismes is truely and really this as the judicious Ames hes well observed Bellar. Enerv. lib. 2. de Ecclesia cap. 1. thesi 10 others have not so well considered whether the whole multitude of professours comprehending as well unregenerate hypocrites and reprobats as true elect believers be that Church of Christ to which properly doth belong all these excellent things spoken of the Church in Scripture viz. that it is redeemed by Christ the Body of Christ the Spouse of Christ quickened acted and led by tâ—e Holy Spirit partakers of all the spirituall blessings so that the gates of Hell shall not prevail against it Albeit Papists dare not state the question in these terms yet the affirmative thereof is the thing they intend that they might obtain a Catholick Visible Church at all times illustriously visible infallible and unfailable and that there Romane is it But it is a far other matter that is debated between us and our present adversaries viz. what persons are to be admitted and accounted to belong to the Church Visible according to its outward state So that these who shall make use of Arguments used by Orthodox Writers in shewing that not wicked hypocrites and reprobates but only the elect true beleevers are members of Christs Church against us for affirming that all who outwardly do seriously professe the Christian faith are to be admitted and accounted members of the Visible Church they are clearly in a great mistake and impertinency section 9 2. Consider we are to distinguish Visible Church-membership in actu primo and in actu secundo I must crave leave to use these terms and shall explain what I mean by them By the actus primus of Church-membership I mean such a state and condition of a person as makes that now he is not to be reckoned and looked upon by the Church Pastors or Professours as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. without but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as a stranger and alien but as a Brother 1 Cor. 5. 11 12. And consequently may and ought to be overseen cared for and fed by the Pastours and Rulers of the Church as a part of the flock and by private professours dealt with in duties of Christian fellowship according to their and his capacitie The actus secundus of Visible Church-membership is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruitio i. e. the fruition and actuall use of Church priviledges ordinancâ—
and acts of outward Christian fellowship This distinction is of necessary consideration in this controversie For it is certain one may be actually a member of the Visible Church in actu primo and yet not actually injoy the use and exercise of all and every Church priviledge and ordinance whereunto Church-membership gives him a right in habitu Because unto the fruition of the actuall exercise of some priviledge and ordinance there may be required an especiall condition which may be a man wanteth through some physicall incapacitie or some morall defect As under the Old Testament persons that were undoubted members of the visible Church of Israel yet might for some legall pollution as an issue of blood touching of a dead body c. been debarred from the publick Assemblies of the Church and Sacrifices for a time untill they were cleansed from the pollution according to order instituted by God So also one who is an acknowledged member of the Visible Church being overtaken with a scandalous fault and not carrying himself obstinatly but submitting himself may be kept from the actuall exercise and use of some Ordinances untill the scandall be sufficiently removed yet still as is acknowledged on all hands continue a Church-member in actu primo and it hath been constantly held by Orthodox Divines untill Anabaptists arose that Children under the Old Test being born in the Church were then and now being born in the Christian Church are even while under the years of discretion members of the Visible Church Although neither then they were nor now are capable of actuall use and exercise of all Church-priviledges and Ordinances Therefore it is one thing to enquire what is requisite to constitute one capable of Church-membership simpliciter and in actu primo and another to enquire what is requisite to make one immediatly capable of actuall use and exercise of all and every Church-priviledge and Ordinance whereunto Church-membership doth entitle him section 10 3. Consider we must difference between that which is required of a man by way of duty in foro Dei that he may adjoyn himself unto Church-communion and participate Ordinances in such a manner as is necessary for his own salvation and approving himself to God and that which is required of him by way of qualification in foro Ecclesiastico that the Church may lawfully and orderly admit him to their externall communion and thereafter respect account and deal with him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst these that are within The reason of this distinction is clear because the duty of a man that will so adjoyn himself into the communion of the Church as is requisite for salvation and for approving himself therein to God doth no doubt reach formally and directly the inward man the frame and acting thereof But the qualification requisite in the Ecclesiastick Court whereupon the Church is to proceed in admitting or acknowledging men Church-members doth consist formally and directly at least only in somewhat outward and apparent to men For it is a sure rule de occultis non iudicat Ecclesia as is confessed by Hooker Survey Part. 1. c. 2. pag. 15. speaking of the same purpose and by Mr. Lockier himself pag. 55. section 11 4. Consider There is an holinesse relative or adherent and an holinesse absolute and inherent The holinesse relative and adherent consisteth in the separation of a thing from a common use and dedication of it unto some holy use or end Holinesse absolute or inherent consisteth in qualities or actions of a person agreeable to the Law of GOD. In the former way the stones of which the Temple was built are called stones of holinesse Lam. 4. 1. So the Temple it self the Vessels consecrated to the Worship of God the City of Jerusalem are called holy In like manner persons in a speciall way set apart for the Worship of God as the Priests and Levites and especially the High Priest are called holy In like manner the whole People of Israel are said to be holy Deut. 33. and to be sanctified by God Exod. 31. 13. Lev. 8. 8. and 21. 8. and 22. 32. Because to wit God by entering in Covenant with them had separated them from other people and Adopted them to be a peculiar People for himself in the same sense 1 Cor. 7. 14. The Children born of one Parent at least a beleever i. e. a Professour of Christian Religion are called holy because they are comprehended in the Covenant made with and imbraced by the Parents for themselves and theirs and so are to be esteemed as among Christians separated from prophane people and dedicated to God Again holinesse is either inward and true which consisteth in the inward renovation of the soul faith hope love and other supernaturall habites and their elicite acts Or externall which consisteth in the Profession of the true and Orthodox Religion and a conversation so far as comes under mens knowledge ordered according to the rule of Gods Commands as is competent to humane weaknesse i. e. without scandall at least contumacy and obstinacy in some given scandall and comprehendeth also in it that holinesse relative and of dedication Further it is worthy diligent observation here that when it is said the Church is a societie of visible saints this may be understood in a double sense for the Epithete visible may either be taken as a note signifying not the nature of the form which gives the denomination of Saints or holy but an adjunct thereof viz. the notoreitie and manifestation of it before men In which sense if it be taken in that description visible Saints are such as by outward manifest and evident signes and tokens are perceived and acknowledged to be endued with true inward holinesse and grace of regeneration Or it may be taken as a note signifying the very nature and kind of the form i. e. holinesse which giveth that denomination In which sense if it may be taken then men are said to be visible Saints in so far as they are adorned with externall holinesse although abstract from that internall and true grace of regeneration section 12 The state of the Controversie then lyeth in this to expresse it as plainly as I may what is requisite in a person as the necessary qualification in the Ecclesiastick Court whereupon he is to be received or acknowledged as a member of the Visible Church and is to be accounted as not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. among these that are without but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. among those that are within and so over whom the Pastors and Rulers of the Church should watch and care to feed him by the Ordinances of Christ according to his capacity and to whom private Christians ought to perform duties of Christian communion according to their stations viz. whether reall internall grace of regeneration repentance toward God and faith in Jesus Christ at least such evident signs thereof manifested and approven upon acurate examination
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.
1 2 8 9. Mr. Cottons way cap. 3. sect 2. pag. 54 55. sect 3. pag. 56 57 58. So in a word their Doctrine in this point is that none are to be received members into externall fellowship of the Visible Church but such as are already true heart-converts indued with saving grace and having reall internall fellowship with Christ in the judgement of charity grounded upon such triall and evidences as we have heard section 15 As for our judgement in the controversie I mean of the Church of Scotland at which the adversaries especially this with whom we have to do mainly hath an eye Albeit we know no Protestant Church in the world differing from us in this but the Independents scarcely shall you find any of our adversaries directly make a proposall of it what it is but for the most part as they give intimations thereof here and there would bear men in hand that we do allow any whosoever professe the Christian faith although their lives and conversations were never so wicked and prophane to be fit matter and members of the Visible Church Which is I must say much want of ingenuitie in them and great injurie done to us as will appear shortly So Mr. Lockier along this Peece intimating our Doctrine speaks alwayes of persons meerly professing the things of God But I wonder much how that did fall from the Pen of Reverend Mr. Hooker speaking of our judgement Surv. p. 1. c. 2. pag. 20. The pinch of the difference lyeth in this whether such as walk in a way of prophanenesse or remain pertinaciously obstinate in some wickednesse though otherwayes professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit mater to constitute a Church this is that which is controverted and should have been evicted by Argument he is speaking to Mr. Rutherfurd Good Mr. Hooker where did you ever read such an assertion as this in Mr. Rutherfurd or any of ours I need not stay upon vindicating Mr. Rutherfurd in this he will do it ere long himself I shall only plainly propound our Judgment upon the Question in these two Conclusions section 16 1. Conclus True heart conversion regeneration sanctificatiâ—… inward saving grace in reality of existence or conceived at 〈…〉 to be in the judgement of charitie is not requisite as the qualification necessary in the Ecclesiastick Court in order to admitting persons to be members of the Visible Church Or thus to the same purpose it is not necessary nor requisite to the effect that persons be accounted fit mater of the Visible Church that they be such as upon tryall and approven evidences may and ought to be conceived in the judgement of charity by the Church already inwardly regenerate sanctified taken into reall fellowship with Christ And therefore we judge it altogether unwarrantable to put such as are desirous of the externall fellowship of the Visible Church to such tryalls touching the work of saving grace in their hearts in order to admitting into Church-fellowship and as antecedently necessary thereunto as is tanght and practised by Independents and set down summarly here a little before section 17 2. Conclus A serious sober outward profession of the faith and true Christian Religion together with a serious profession of forsaking former sinfull courses if the person be one coming out of heathenisme or some false Religion or an outward conversation free of scandall at least accompanied with obstinacy if he hath been a Christian in Profession before and a serious Profession of subjection unto the Ordinances of Christ A serious profession of these things I say as such considered abstractly abstractione simplici from the work of inward saving grace and heart-conversion by true Repentance and Faith is sufficient qualification in the Ecclesiastick Court to constitute a person fit mater to be received as a member of the Visible Church and accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst these that are within If it be asked what I mean by a serious profession I Ans Such a profession as hath in it at least a morall sincerity as practick Divines are wont to distinguish tho haply not alwayes a supernaturall sinceritie i. e. that I may speak more plainly which is not openly and discernably simulate histrionick scenicall and hypocriticall in that hypocrisie which is grosse but all circumstances being considered by which ingenuity is estimate amongst men giving credit one to another there appears no reason why the man may not and ought not to be esteemed as to the mater to think and purpose as he speaketh from whatsoever habituall principle it proceedeth whether viz. of saving grace and faith or of faith historicall and conviction wroâ—… by some common operation of the Spirit A man that hath such a profession as this and desireth Church-communion I say the Church ought to receive him as a member And albeit I deny not but where there is just or probable ground of suspition that the profession hath simulation and fraudulent dealing under it as in one new come from a hereticall Reâ—igion or who has been before a persecutor of the faith and professours thereof there may be a delay in prudencie and time taken to try and prove if he dealeth seriously and ingenuously but that tryall must not be to cognosce upon the truth of the work of saving grace in the heart Pastours indeed ought wisely and diligently try and acquaint themselves as far as they can with the spirituall state of all the members of their flock that they may the better know to divide the Word of God aright giving to every one their suitable portion that beginners may be promoved in the grace of Christ and such as are yet in a naturall state may be awakened to slee from the wrath to come But I utterly deny that such a tryall of persons touching the truth of the work of grace in their hearts is antecedently and in order to their admission necessary and in duty incumbent to the Church that is to admit them section 18 Having thus stated the Question and bounded the differences about it it would follow that we should in the next place bring Arguments to confirm what we hold for truth and to refute the contrary Which method we would have followed were we not upon the examination of a particular Peece of an adversary whose method we resolve to trace step for step Therefore proceeds now to consider his Arguments what force they have to confirm his or infringe our Doctrine Afterward having considered what Objections he brings against himself as ours and his answers to the same we shall adde some such other Arguments as may be satisfactory to Readers and the Author may if he think fit take to his consideration SECTION III. Mr. Lockyers first Classe of Arguments viz. Texts of SCRIPTURE Act. 9. 26. Act. 2. 47. Heb. 3. 5 6. brought as directly holding forth his Doctrine answered section 1 HIs Arguments are of four
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
there were wicked persons in these Churches therefore we may constitute Churches now in the dayes of the Gospel with good and bad with truely good and seemingly good such as make onely a profession though we know nothing of the power of Religion in them To this I Answ 1. Will you with Anabaptists have the Church under the New Testament constitute onely with truely good and not at all with seemingly good this indeed is your frequently repeated assertion in this lecture But first 't is contrare to the expresse judgement of some of the most judicious and advised of your own side how often hath Mr. Hooker this that these of whom the Church is constitute may be seemingly good not savingly not really gilt not gold Saints in the judgement of charity though they be not inwardly sanctified 2. It contradicts himself in his additionall qualification which sometimes he inserteth as farre at least as men can judge Well then a Church Visible now in the dayes of the Gospel may be constitute of any who are truely good as far as men can judge but many such are but seemingly good and really bad for mans judgement cannot discern the power of Religion in the heart neither intuitively nor yet by discourse from outward effects infallibly but only probably cui judicio potest subesse falsum it may be deceived and the object of it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth but is not alwayes what it is judged to be 2. We forme not our objection so naked and waterishly as you make it there were wicked persons in these Churches therefore c. But take it thus and answer it then In these Churches at least severalls of them there were persons whose wayes were such that they could not positively be accounted so far as men could judge truely gracious such as God could bear witnes to as sealed for his by his holy Spirit and the Churches are not required to un-Church and Excommunicate any upon that account that they were not such as might be so accounted and judged of c. Ergo c. But this is not the onely objection we have against this inductive argument he may find some others before this Now to his answer section 15 1. Sayeth he à facto ad jus non valet argumentum because such things are therefore they ought to be will not hold Because bad men were in the Churches the generall state of which in such a time of the world John speaks of Rev. 11. 1 2. therefore they should be there will not follow for then why is John bid cast out that which is without and not measure it what is allowed to abide is rather the Index shewing what is the allowed and proper matter the true constitution of Church-state Answ Here are a heap of things to be noted 1. If that maxime hold good à facto ad jus non valet argumentum because such things are therefore they ought to be will not hold then Mr. Lockier your inductive argument for any thing alleadged in it falls to the ground without force for all that you have alledged in it is a mater of fact and therefore I may retort upon you thus Because these Churches did consist of persons truely good so far as men could judge which is the only thing you can alledge from what is said in the Epistles to them and yet proves not therefore they should consist of such only and no other will not follow 2. You wholly loose your Argument taken from them again if you grant but that de facto there were other persons in them then truely godly as far as men could judge at that time when the Epistles were written to them For unlesse you assert that at that time they were constitute of persons all such you alledge the Epistles to no purpose because the Epistles speaks to them with relation to that very time they were written in 3. It is rashlie and inconsideratlie said by Mr. Lockier without exception limitation or qualification especially he being now speaking of maters of Religion à facto ad jus non valet Argumentum why then let all Arguments which Orthodox Writers have brought from the practice of the Apostles and Primitive Churches registrate in Scripture to prove they ought de jure so to do as in the mater of sanctifying the first day of the Week as the Christian Sabbath and many others in other matters be casten as null If Mr. Lockier say this he shall gratifie much the Papists for their Doctrine of the necessity of unwritten traditions but shall be disclaimed in this by all Protestant Divines who give us sundry cases in matters of Religion wherein it is good and solide reasoning from facts and practises registrate in Scripture to duty so such persons did and therefore so ought we to do especially in matters of Church Government hath this way of reasoning place the Lord having left many things belonging thereunto only in examples of practises let the Reader see concerning this purpose the Authors of jus divinum of Church-Government part 1. cap. 4. from which we are to gather and take our rule Now amongst other rules belonging to this head this certainly is one what was the practice of Primitive Churches registrate in Scripture in maters of Religion of common concernment to the Churches in all ages and is not dissallowed nor dissapproven in them especially when many other things are reproved in them nor is against a generall precept otherwhere in Scripture such a practice hath the force of a rule and we may well reason ab hoc facto ad jus See Perkins Heb. 11. 6. pag. in fol. 29. col 1. A so they did therefore so may we lawfully But I assume these Primitive Churches admitted and retained members all of which were not truely Godly and Saints as far as men could judge and were not reproved for this even when they were reproved for other things done by them Nor can their be a generall precept shewn in the word contrary thereunto Ergo c. 4. What may seem to be alledged by him from Rev. 11. 2. as containing such a generall precept is sufficiently discussed before The intention and scope of that place is not to hold forth a rule concerning the ordering of the constitution of the Church but to foretell an event that was to come to passe upon the Church in time of Antichrists prevalencie that which is without signifieth not persons but the face outward state of the Visible Church and casting out is not un-Churching of persons but judicial giving up the outward state of the Visible Church to Antichrist and his followers and by measuring there is not meant regulating of the constitution of a Society but a typicall prediction of the straitnesse that Orthodox and Godly Worshippers were to be at that time redacted unto 5. But what meaneth Mr. Lockier when being about to infringe the objection brought against his induction of these Churches viz.
such matter i. e. Members as are all truely Godly But the former is true Ergo c. and if thus then we deny the connexion or consequence of the first Proposition And my reason for the denyall thereof is this Because I may say if the Churches Visible be de facto such that all or most part of their Members be truely Godly and shining in the Power of Godlinesse at the time wherein God hath decreed to bring in the Jews that will be sufficient for provoking the Jews although it be not constitute by a Rule or Precept that the Church in admitting Members into externall Church-fellowship admit none but those that are truely Godly And why may we not say that the Lord will at some time for carrying on a design decreed by himself in the way of the dispensation of his efficacious Grace make his Visible Church at least in most part the Members thereof better as to the reality and Power of Religion then he requires them to be by way of Rule relating to Ecclesiastick proceeding with Persons in admiting them to externall Visible Church-communion In a word the futurition of the provocation of the Jews by the Power of Godlinesse in Gentile Professours proveth only that God is to make the Gentile Professours such de facto or at most what they ought to be in point of their duty for serving and glorifying God But proves not that they ought to be such in point of qualification in foro exteriori Ecclesiae and in relation to admission to the externall society of the Visible Church section 11 Or Secondly It may be formed thus If the Jews shall be provoked to turn unto the Lord and imbrace Christian Religion by the glory and purity of his Worship and Worshippers then the Visible Church or Churches use which ye will now shall be constitute or consist of such as are truely Godly But the former is true Ergo the latter also And I answer 1. Suppose the consequent be granted in as large an universality as it can be taken in Yet it speaks nothing to the Question in hand Why Because only of what is to be de facto quoad eventum by dispensation of effectuall Grace in the Visible Church And not what ought to be by rule of necessity that the Church Visible may be rightly constitute in its Visible Church-state and the Question is about this latter not that former And dispensations of effectuall Grace are not our rule in this 2. Nor yet doth it follow of necessity that even de facto the Church Visible shall be so constitute as to its matter in every difference of time but only that it shall be at that time that the Jews are to be brought in and converted to the Christian Faith Yea nor doeth it follow that de facto even at that time the Church Visible shall be so constitute in its mater that all and every Member thereof shall be truely Godly and shining in the manifestations of Purity and the Power of Godlinesse but that so it shall be for the most part and commonly in the Visible Church I acknowledge that a means of awaking up the Jews to come unto and imbrace the Christian Religion will be a more glorious full Reformation of Christians both in point of Worship and in point of conversation Now Superstition and Antichristian Idolatry amongst those that are called Christians which are these they only see for the most part is a stumbling block to them that ly in their way at this day and I will not say but the impurity and unrighteousnesse of Christians is also a stumbling block to them Albeit I think they do not so much stumble at this as at the former considering that which is well known in the places where they live how much notour and known unrighteousnesse is amongst them generally being for the most part most covetous exorbitant usurers cheaters c. most evidently the deadest formall slight in performance of their way of Worship as mine eyes have been witnesses of any people in the World Yet I say I will not deny that this may stumble them and they may be do pretend it also Therefore Babylon the Mother of fornications must and will down And the Princes of the earth that have given up their power to that Whoore will hate her burn her flesh with fire and the Lord will purge and reforme his Worship and Ordinances and the Christian World from Superstition and Idolatry And I believe also that their is a time coming when there shall be also a more general and shining Reformation of the lives of Christians that both these shall concur as means to provock the Jews to fall in love with the Christian Religion and to seek unto Jesus Christ But that all and every Professour in the Visible Church shall be truely Godly or shining so gloriously in the Power of Godlinesse for indeed it is not Godlinesse simply so much as a more then ordinary shining and eminency of it that will be the means of this great work which Mr. Lockier has not heeded well in this Argument or that if any in the Visible Church be not such convincingly though otherwayes professing the truth and pure Worship and living without scandall shall be casten out neither the necessity of that effect doth require nor can there be warrant of Scripture produced to say or beleeve that it shall be so section 12 As for the passages of Scripture brought for illustration and confirmation of this fourth reason though the very sense of them given by him were granted they bear no more but what we have granted that God will by dispensation of providence punish destroy and purge out among his Elect in the Church wicked idolatrous godlesse and profane ones and this we deny not but that the Lord now and then may be towards the end more is and will be doing this But speaks nothing expresly and directly nor by way of consequence of a rule concerning Ecclesiastick qualification of persons in relation to admission into externall Visible Church fellowship But verily the most part if not all of them are but absurdly and violently contrary to the genuine scope of the Spirit in them drawn to this purpose in hand I shall not now insist much upon them But briefly point out the perverting of them section 13 For the first Esay 66. from ver 16. to the end let the Reader be at the pains to read but upon the place Calvin Junius and the English notes and especially if he have any skill in the Language the notes of the learned judicious Nether-Dutch Interpreters and I doubt not but he shall find such an Exposition and up-taking of the series and threed of that context as shall fill and satisfie his minde much different from that of Mr. Lockiers which is but a new coyn'd Interpretation by men addicted to the millenarian phancy and forced upon the Text. I shall only give some little
and all the Churches in the world were of such a complexion and constitution And we acknowledge that as it is the duty of every professour in the Visible Church in the sight of God that they be not only so far as men can judge but in truth and indeed truly gracious having true saving Faith Repentance and Sanctification So that it is the duety of Ministers and of every one in the Church according to their station and capacity to endeavour by all means instituted by God that it may be so But the thing that we oppose is your rigid opinion that will have no Church Visible at all unlesse you have it of such a complexion and will have none permitted to enter the society of the Visible Church unlesse before they be truly gracious sealed of God by his Spirit at least giving such convincing evidences hereof as they may be accounted such as far as men truely godly â—an discern and judge and will have all who are not such casten out to be as heathens This we oppose because it hath no warrand in the Word is contrary to the Word is obstructive to the salvation of many souls tendeth to the ruine of the Christian Church and Religâ—on But to oppose this and to oppose a Church of that complexion and constitution you speak of are much different Here then first we desiderate ingenuous dealing with us section 3 But what a flood of bitternesse followeth upon this What horrid crimes laid to the charge of his Opposers and what terrible dooms and woes denounced against them They have a meer spirit of contradiction bordering upon malice and blasphemy liâ—… Jews who not able to disprove things that were taught yet would contradict being filled with envy Acts 13. 44. A spirit of pure contradiction haunting men not a spirit of superiour light a tempter shewing men to be poisoned with Sauls spirit leaven'd with envy and malice and out of this do little else but blasheme the Tabernacle of God and these which dwell in heaven which is no other but a spirit of Antichrist Rev. 13. 6. whereupon is denounced Acts 13. 41. Behold ye despisers wonder perish c. and not wondering at nor believing the things that God sayeth and doeth no other effect produced by the Word and Works of God brought to their door but despising and thereupon with the repetition of the former 1. New denunciation of the curse Ezra 6. 12. and then here spoken to as heathen such as he doubteth Darius was but if he was one then cursed by one of their own high and low of them one as well as another as alterers and destroyers of Gods worship and People and will have them take this off his hand as an article of their Creed Will ye not believe And then the Prophesie denounced against the Antichrist and his followers Rev. 19. from v. 11. foreward is applyed to them Is this the soft sweet whispering we were told of Ah Mr. Lockier my soul is sorrowfull and heavy to think a man professing Christianity a Minister of the Gospel standing to speak in the LORDS sight and in his Name should have uttered such a horrid accusation and bitter invective against many whom Jesus Christ hath interest in and will owne at the last day I beseech you Sir return into your own thoughts and consider as in the Lords presence 1. Against whom you have spoken these things who were the Opposers of that your Doctrine nearest to you at that time and so to whom most nearly you intended your speech then uttered and now Printed Were they not the honest and faithfull servants of Jesus Christ the Ministers of Edinburgh and other ancient Christians there Were any of the people of that place so opposite to you in this mater as the most ancient and solide Christians many of whom were in Christ ere you or I had a being in the World and then with them doth not the Godly Presbyterians in the three Nations oppose you in this mater and the Godly Divines over-seas some of which have positively Printed their judgement in opposition to your way As n. the Valacrian Câ—asse And are all these led by a meer spirit of contradiction c. 2. Consider Sir what is the mater of quarrell Because they oppose your way of outward constitution of the Visible Church which will permit none to enter or abide in the fellowship of the Visible Church under the care of the Ministers of Christ but such as are already truely regenerate as far as the most discerning men can judge though they wish and endeavour by Prayers to God by pains upon men that all in their Churches might be such and would account it their Crown and rejoicing how many they may have such Is this to blaspheme the Tabernacle of God to destroy his Worship and People a spirit of Antichrist For which they must perish be cursed destroyed and all that written Rev. 19. from vers 11. come upon them Suppose they were in an error as it is not an error but the way of Christ might it not have passed amongst the Wood Hay or Stubble built upon the foundation but not destroying the foundation which may burn the builders being safe Ay but say you they maintain it out of a meer spirit of contradiction as did the learned Jews seeing a great aptnesse in many of their Countrey-men to receive the Doctrine of Christ and they not being able to disprove the things that were taught yet would contradict so they c. Ah Mr. Lockier What could the accuser of the Brethren said more boldly and more bitterly 'T is true some of our Countrey-men have shown themselves too ready to receive your Doctrine yet blessed be God not so many as you by insinuation boast of These few that hes done so I judge not their persons they will stand and answer for it before their Judge at the last day Some are now but fulfilling that which they had once prophesied of themselves But to you here Mr. Lockier 1. Suppose they be in an errour that oppose your Doctrine concerning the necessary qualification of persons for being mater of a Visible Church What are ye to judge them to do it out of a meer spirit of contradiction that they are poysoned with Sauls spirit leaven'd with malice and envy c. Would not charity have required that you should have judged possibly they do it out of ignorance and not out of malice against knowledge of the truth Were these Godly modest men Hooker Cotton alive they would and such as are alive of that way that are pious and judicious will I am confident detest and abhorre this your unchristian cruell judging of us Blessed be God we stand not nor fall at mans judgement we have one that judgeth us our Lord Jesus Christ and to him we referre this challenge you have laid to our charge and Sir if you do not repent of the rashnesse and cruelty of it which from our souls
Appendix For the present what we have said is sufficiâ—nâ— to shew that Iohn baptized such as came to him upon th◠〈◊〉 profâ—ssion without any delay of time or waiting for tryall of the sincerity of their saving Conversion section 11 In like maner find we that the Apostles admitted to Baptism persons as soon as they made profâ—ssion of the Christian Faith without delay â—or triall of the truth of grace in their hearts as Acts 2. 38. 41. We read they baptized and so added to the Church three thousand that same day that they first professed without delay of the mater for so much as one day when as so great a number might excused the delay if they would have taken longer time to the buâ—…nesse And certainly it being 〈◊〉 the conversion of these men was so suddain one would think 〈◊〉 Apostleâ— would have waited for a triall and proof of their sincerity if so be such a triall and proof had been by Christs institution necessary to go before the admission of men into the Visible Church But the Spirit of God which acted and directed the Apostles did dictate them no such thing In like maner the Samaritâ—… men and women were baptized without any delay Acts 8. 1â— So Simon at that same timâ— albeit to that very day he had been a Sorcerer dementâ—d that people with his devillish enchauntments and with sacrilegious impiety given himself out as the great powâ—… of God yet as soon as being convinced by thâ— sight of miracles he professed the Christian Faith was baptized by Philip. Finally whosoever were baptized by the Apostles that we read of were baptized after this same maner nor can there be given from Scripture so much as one instance of any one man who professâ—…g the Faith and desiring the communion of thâ— Church was râ—fâ—sed Baptism for a time untill he should give a trial and evidence of the siâ—…erity of the work of grace in his heart section 12 To the practice of John Baptist and the Apostlâ—… adde the practice of Jesus Christ himself 'T is worthy of observation saith Mr. Baxter well against Tombs pag. 127. that it is said John 3. 26. he baptized viz. by the Ministry of his Disciples and all men came unto him Whereby it is evident that he baptized men presently and without delay as soon as they came and professed themselves his Disciples Shall we then miserable men not content with our Lords example take upon us to be more severe and exact in his maters then himself Verily I cannot look upon this too great diligence but as a counsell of mans pride shuffling it self in under a maske of purity â—…d accuracy in the matters of God section 13 What further may be excepted against this Argument built upon that ground whereon as a sufficient qualification Christ his Apostles and John Baptist admitted persons to baptism I know not unlesse some haply will say that baptism doth not constitute one a member of the Visible Church as Reverend Hooker contends in a large dispute Surv. p. 1. c. 4. pag. 55. seq and that to be admitted to baptism and to be admitted a member of the Visible Church are not one and the same thing and that more may be required as a necessary antecedent qualification to this then is to that But as to this exception 1. I yeeld that baptism in it self gives not the being of a member of the Visible Church But that one must be first a member thereof de jure which we say is given by such externall profession as we have described before to men of years and to Infants by federall holinesse derived from their Parents otherwise baptism could not constitute one a member Neverthelesse we hold this for certain that baptism is the ordinary Ordinance whereby solemne admission and initiation into actuall communion of the Visible Church is performed Neither since the time that baptism was instituted can their be shown in Scripture either precept or example of any externall way or means of admitting members of a Visible Church beside baptism further let me aske of the adversaries that they would produce from the holy Scriptures an instance of any one man who being admitted to baptism was not presently and ipso facto esteemed a member of the Visible Church They cannot it is a thing unheard of in the Word of God Therefore it is clearly evident that upon what condition men were â—dmitted to the Laver of baptism that same was accounted qualification sufficient in foro Ecclesiastico to constitute a member of the Visible Church and how grosse an absurdity in theologie were it to say that a man tho orderly baptized and no new impediment interveening yet were not a member of the Visible Church For hence it should follow that a baptized Christian even after he is such were yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. amongst these that are without Pagans and infidels 1 Cor. 5. 12. for there the Apostle divides the whole satitude of mankinde into these two Classes of those that are within and 〈◊〉 that are without and as by these that are within he understands such as are of the Visible Church whom also he calls Brethren v. 11. so by those who are without he understands infidels whom he calls the men of the world v. 10. This much for our first Argument section 14 Arg. 2. If our Lord Jesus Christ has not given to any man or society of men upon earth judiciary power authoritatively judicially and positively to pronounce sentence touching the inward spirituall condition of all men professing true Christian Religionâ— and submitting themselves to the Ordinances of Christ whether they be regenerat or not Then it cannot be by Christs institution a necessary qualification requisite to the admitting of persons into the outward fellowship of the Visible Church that they be in foro Ecclesiastico judged truely converted and regenerated But the former is true therefore so is the latter The connexion of the proposition is evident of it self As to the assumption let it be noted 1. That I deny not but a Minister has power from God with Ministeriall Authority to determine Doctrinally and in thesi men regenerated and in the state of grace and reconciliation or unregenerate and as yet in the state of nature according as they want or have the characters of true regeneration and faith They have a warrand from the word of God to pronounce all men that have never been humbled before God for their sins that esteem not Christ more precious then all things beside in the World that walk not after the Spirit but after the flesh c. to be unregenerat men and strangers from the life of God contra â— I grant that Ministers have power and authority to apply the generall Doctrinall sentence to particular persons in â—…pothesi but conditionally whom also they may and ought earnestly to presse to make positive application in their own consciences and as they perceive more
and making conscience to try and search his heart and wayes and to compare the same with the rule may passe a positive yea a certain and infallible sentence and jugement upon himself whether he be Regenerate and in the state of Grace or not This we assert against Papists maintaining that Believers nor have nor by ordinary means can have assurance of their being in the state of grace and against the wilde Antinomians of this time maintaining that this cannot be had by inherent works and signes of Grace 2. We deny not but there are some more eminent outward works and actings of Religion and Piety upon which men in whom they are seen may be warrantably by others so far as is competent to men positively judged truely gracious and that there are some outward works and actings of the flesh designed by the Word of God so grosse and corrupt such as are constant known neglect of the Worship of God open contempt of Divine Ordinances customarie mocking of Piety and Religion and such others see 2 Tim. 3. 2 3 4. which appearing in men others may esteem them void of Grace carnall without the Spirit and fear of God These things then being put out of controversie this is the thing we cannot see in the Word of God a generall and universall rule for trying and giving judgement upon all and every Professour in point of Regeneration and non-Regeneration by others then themselves and holding forth such definite limited and bounded Characters of Regeneration whereupon others may passe a positive sentence or judgement viz. this man is to be held truely Regenerate because he hath so much or so much Profession and practise and this man is to be held not Regenerate at least not to be held Regenerate because he hath not so much I say we cannot see any rule of this kind held forth in the Word of God let Mr. Lockier if he hath seen it point us at it Verily if he had had a mind to satisfie his readers and hearers or done that which was requisite to have been done by him in reason to satisfie and convince them of the doctrine he delivered touching the mater or Members of the Visible Church viz. that all and every one of them must be truely converted and sealed of God for his so far as men very spirituall can judge he should have told them and that from the Word of God the particular definite bounded Characters whereby all and every Professour may and are to be by others then themselves discerned and judged to be such or otherwise but having never so much as once in his lecture assayed to determine this we must crave leave to say he has left them his Doctrine both in the mist However let him do it yet and we shall passe that escape Others of his way or towards it have assayed it but when that which they have said to this purpose is duly examined and pondered I believe it shall be found by judicious and impartiall men much unsatisfactory and still leaving the mater in the dark let 's take into consideration what some of the more judicious of them have determined in this mater section 17 Mr. Hooker Surv. p. 1. c. 2. pag. 24. layeth down the rule or ground in these words he that professing the faith lives not in the neglect of any known duty nor in the commission of any known evill and hath such a measure of knowledge as may in reason let in Christ into the soul and carry the soul to him These be grounds by which charity passed according to rule may and ought to conceive There be some beginnings of spirituall good Here are two things laid down to make up the ground to proceed upon 1. Living without omission of any known duety or in commission of any known evill 2. So much knowledge as may let in Christ to the soul and lead the soul to him But commonly amongst them there is yet a further thing required to ground this judgement viz. a declaration of the experimentall work of faith and Conversion in the heart Mr. Norton pag. 13. and Mr. Hooker himself p. 3. c. 1. pag. 4. he the person to be admitted must be tryed not only what his knowledge but what his acquaintance is with the things of Christ and his Kingdome Experience and acquaintance with Christ importeth more then knowledge that may let Christ into the soul and carry the soul to Christ Even knowledge that he is in de facto Now let us examine these things so far as concerneth our present purpose section 18 Remember then what we are upon whither the Lord in his Word has set down a generall and universall rule for judiciall tryall of professours upon the point of their regeneration or non-regeneration holding forth such determinat grounds as the Church must take cognition of and upon the having thereof and no lesse positively judge persons to be truely regenerat and converted ones this premised 1. 'T is to be observed that as to that part of the ground knowledge Mr. Hooker gives us nothing but an indefinit generall so much knowledge as may let in Christ into the soul But tells not defines not the bounds of knowledge that wee might know how much knowledge will serve for that purpose and lesse then which will not do it So the rule as to this part set down by Mr. Hooker is but a blind And verily I think it shal be hard for any man to define particularly how much knowledge is requisite to let in Christ and lesse then which will not do it Mr. Norton speaking of this part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon which the judgement of the Church must proceed pag. 12. in sin and 13. princip he defines the knowledge required to be the fundamentalls and other heads of Religion the knowledge whereof is necessary for leading a life without scandall But beside that it hath never been clearly yet shown by any what are the precise fundamentals of Religion and I suppose hardly can be it were a hard assertion to affirm that the knowledge of all these heads of Religion that are necessary to lead a life without scandall is necessary to a mans Regeneration and so the declaration thereof necessary to ground the Churches judging of him to be such for admitting him to Church fellowship I think a man may be ignorant all the dayes of his life of the strict morality of the Lords day the knowledge whereof yet it being supposed to be of divine institution as it is is necessary to lead a life without scandall and yet be truely regenerat and such as the Church may judge in charity truly gracious section 19 2. When it is said they must be such as lives not which he expresseth to be not having sin but to tread in it in the neglect of any duty or in the commission of any known evill 1. The Church hereby is put upon a ground of proceeding and judging which is meerly
if none shall be permitted to be members of the Visible Churches but such as are reall Saints at least so far as men very spirituall can discern and judge upon such evidences as these of this way holdeth forth These being in all parts the far fewest number even very few in comparison all the rest of whom yet many may have some seeds of true saving grace in them albeit it be not so perceptible to others tho they were not outwardly contumacious against the Ordinances must be un-Churched casten out to be no more under any Pastorall care for watching over their souls to live as they like without any spirituall means to restrain or reclaim them to be a ready prey to Satan and his instruments to be turned staâ—k Atheists or seduced unto any errour or heresie whatsoever What a fair field for hunting and catching of souls would Romish Emissaries have were this way of Mr. Lockiers put in practice in all the Reformed Churches I verily think the keeping of it on foot and driving it on in this Iland is not without influence from that Antichristian Synagogue upon this very designe to overturn the Protestant Churches section 28 Argument 6. That Doctrine which tends unavoidably to the holding out from the fellowship of the visible Church and so from all the ordinary means of grace and salvation instituted by Christ not only many who may be the elect of God and whom we cannot but probably judge to be elect but also many who may have some measure of true Regenerating grace in them and yet leaves a door open to any Reprobat hypocrite whom it pretends ought not to be there to come in if they can but dissemble well and carry it fair outwardly that Doctrine I say it seemeth cannot be from God But that Doctrine concerning the necessary qualification of Church-members asserted and maintained by Mr. Lockier is such therefore c. The proposition I conceive will not be denyed by any who will consider these things 1. That the means of grace and salvation the Ordinances of God are institute and set up in the Church primarly and per se for the elects sake that they may obtain salvation Hence is that of the Apostle 2 Tim. 2 10. Therefore I endure all things for the Elects sake that they may also obtain salvation which is in Christ Jesus with eternall glory Notable are the words of that Judicious Popish Commentator Estius upon the words ideo Graecè propter hoc i. e. ut Euangelium disseminetur ut Verbum Dci currat clarificetur acutelie pondering the connexion of this verse with the end of the preceeding but the Word of God is not bound omnia dura suffero nullum laborem refugio idque propter electos Quamvis enim reprobi sint electis permixti eadem officia per Ecclesiae Ministros impenÌ„dantur reprobis ut Doctrina oratio exhortatio correptio Sacramentorum Administratio Non tamen propter reprobos sed propter electos fiunt And a little after Ministros utique oportet cum Paulo in universo suo Ministerio and so in receiving into the Visible Church hoc ipsum intendere 2. That as it is Christ the great and chief Pastor his own way not to quench the smoking flax so it is his will that his servants and Ministers should not doit but that they should receive these that are infirm and weak Now it being so can any man think that that way can be of Christ whereby the entrance into the Visible Church and so to the benefit of the publick Ordinances which are the ordinary means of obtaining salvation is made so strait that many elect and such as we cannot but probably judge to be such may he held forth from the benefit of all these shut out of the ordinary way of salvation Yea and even many who may have beginnings of the true grace of Regeneration If this were not a way to quench smoaking flaxes I know not what will be section 29 As for the truth of the assumption I make it clear thus 1. As to the former part many of these who professe outwardly the faith willingnesse to joyn in fellowship with the Visible Church and to subject themselves to Ordinances may be of the elect of God This cannot be denyed yea nor can we but account them who comes this far on tho we cannot yet positively say we account them actually Regenerat men probably to be elect Yet by Mr. Lockiers Doctrine tho persons professe the faith be desirous of the fellowship of the Church declare willingnesse to subject themselves to the Ordinances Yet unlesse they be truely Converted and Regenerat sealed of God by his Spirit for his so far as men very spirituall can discern they are not to be admitted into the Visible Church and are held forth from the benefit of all the publick Ordinances the ordinary means of salvation 2. As to the other part 't is also clear thus because there may be many smoaking flaxes who have some measure of true grace in them who yet not only are weak in knowledge unable to give an account of all the fundamentalls of Religion and such points as are necessary to lead a life without scandall which yet are required as the ground of that judgement our adversaries will have to passe upon persons to be admitted members of the Visible Church but also under many sensible sinfull infirmities which may render them suspected to others to be no reall Saints may puzle others to passe judgement on them at least may put them to a suspence from passing a positive judgement upon them as true saints sealed of God for his by his Spirit And all such by Mr. Lockiers Doctrine must be held forth from the Visible Church and so from the benefit of all publick Ordinances the ordinary means of Salvation These two considerations I professe have been to me further motives to make me think the way held forth by this Doctrine concerning the qualification in foro Ecclesiae of Church members not to be of Christ it being so obstructive to the proper end and design of the setting up of the Ordinances and means of grace in the Church and contrary to Christs own way of dealing with souls and yet no cast-away or unregenerat man shall be excluded if he but be studied in tractates of theologie and can carie it fair before men as indeed hypocrisie may stand with great externall formalities of Religion in word and conversation section 30 There are two things I find may haply by said by the Brethren of this way in answer to this Argument 1. That such persons may be hearers of the Word tho they be not admitted members of the Visible Church we admit say they even infidels to the hearing of the Word To this I think Reverend Mr. Rutherfurd has said truely that to be admitted as ordinary hearers of the Word and Church prayers is a degree of admission to Church-membership and they who
Anabaptists whose Doctrine concerning the mater of a Church is the very same with his section 36 Having added some reasons from Scripture to these which Mr. Lockier was pleased to take into consideration besides which he may find sundry others in other Divines who have Written on this Subject as namely Reverend Mâ— Rutherfurd Apollonius his consideration of sundry Controversies c. and Spanhemius his Epistle to David Buchanan I might adde a large enough Catalogue of Testimonies from Orthodox Divines both ancient especially in their Writings against Novatians and Donatists and Moderne since Reformation of Religion from Poperie But being of the mind of that Reverend and Learned man who said he esteemed more of one Testimony of Scripture then of ten reasons and of one solid reason more then of ten humane testimonies I will spare to fill up Paper this way only this I may say that our opposites have the whole stream of Orthodox and Reformed Divines against them Let the Learned Ames a man in some other points too much inclining to the Independent Tenents speak for this Bellar. Enervat Tom. 2. lib. 2. c. 1. 11. 5. falsum est sayeth he internas virtutes equiri à nobis ut aliquis sit in Ecclesiâ quoad Visibilem ejus statum i. e. it s false that inward vertues or graces are required by us that one may be in the Church as to its visible state And he had good reason to say so for we shall find all Orthodox Reformed Divines alwise defining the Visible Church by outward Profession of the true Christian faith or Religion and externall communion in the Worship and Ordinances of God But never by inward holinesse and heart-conversion Thus I have done with Mr. Lockiers Lecture APPENDIX Wherein is Examined so much of that Letter Written by these of ABERDENE who lately have separated from this Church upon the INDEPENDENT grounds as relateth to the present Question touching the necessary qualification of Visible Church-members section 1 LAst Summer some persons Ministers and others in Aberdene did Write a Letter of the date 24. of May to some Godly men in the South declaring their separation from the communion of the Church of Scotland upon two points of Controversie between us and these of the Independent way viz. the constitution of the Visible Church and the Government thereof contrary to their solemn Vowes made to Almighty God in two Covenants the Nationall Covenant of this Kirk and the Solemn League and Covenant of the three Kingdomes and undertaken with so lemn declaration of their conviction in Conscience of the truth of Religion professed in this Church and under the pains of Gods everlasting wrath and of infamie and of losse of all honour and respect in this world if they should ever make defection from the same which curse I pray the God of all grace avert from them granting unto them Repentance and forgivenesse of their great sin through Jesus Christ section 2 It is not my purpose here to write an Examination of that whole Letter knowing some Godly and able men have done that sufficiently already to themselves whose pains I heartily wish the Lord may be pleased by his blessing yet to make effectuall upon the hearts of these men to reduce them from their errour into unity with this Church in his Truth from which they have departed I mind only to consider what new appearance of reason they bring touching these two points the qualification of Church-members and form of Government and shall speak to the former in this Appendix to the latter in another after our second Part of Mr. Lockiers Examination The cause why I do this thus apart in Appendices is partly because I was loath to interrupt so much the threed of Mr. Lockiers Examination Partly because it was long time and I had gone on a great way in that Examination ere a Copy of this Letter came to my hands Come we then to consider here what they say upon the first point section 3 Their Thesis is this To us it seemeth for ought we can search in the Word that none should be admitted constitute members of a Visible Church But such as with a profession of the truth joyn such blamelesse and Gospel-like behaviour as they may be esteemed in a rationall judgement of charity beleevers and their children On which I would represent these animadversions 1. A little before they expresse a restriction of this to Gospel Churches 1. As I conceive Churches of the New Testament for ought we understand say they the reall constitution of Gospel Churches c. Now as to this we desire these things propounded upon the same restriction made by Mr. Lockier before Sect. 2. may be considered 2. When as they speak of the members of a Church and not of the Church I would know whether they do acknowledge the being and unity of an Universall Visible Church or not If they acknowledge the being and essence thereof then why do they not define the qualification of members in relation to it but in relation to a Church i. e. a particular Congregation Is the necessary qualification of a member of the Visible Church Universall one thing and the necessary qualification of a member of this or that particular Congregation another and may one be fit to be a member of the Universall Visible Church and yet not qualified to be a member of a particular Congregation If they deny the being and unity of the Universall Visible Church which may be pâ—obably they do then I desire them in the fear of God to consider and if they can give us satisfactory answers to the weighty reasons from the Word of God brought by sundry late Divines particularly these of the Judicious and Learned Mr. Hudson in his late Treatises on that purpose to prove the being and unity thereof Which I am perswaded nor they nor any living man shall ever be able to do 3. When as they speak not simply of members but distinctly of constitute members none say they are to be admitted as constitute members of a Visible Church I would aske them what is the other part of the distinction What other members are there of the Visible Church unto which these constitute members are contradistinguished How are they called in their specification And what is their necessary qualification 4. When as they say that none are to be admitted constitute members but such as with a profession of the truth joyn such blamelesse and Gospel-like behaviour as they may be esteemed in a rationall charity beleevers i. e. true gracious beleevers with a saving faith 1. I would ask here why do they omit that part of the qualification required and made a part of the ground of esteeming persons beleevers by others of that way they have taken themselves to viz. a declaration of the experimentall work of effectuall vocation upon their heart and only mentioned the behaviour or conversation 2. Why have they not defined that blamelesse and
Gospel like behaviour which is requisite to be a ground of esteeming persons beleevers what at least is requisite and must concurre to make it up and lesse then which will not serve That so we might have the generall determinat rule whereby cognition is to be made and estimation to be passed upon all professours of the truth that they are beleevers or otherwayes For certainly while as they say but indefinitly such a blamelesse and Gospel behaviour and tells not what is requisite to make up such a behaviour they leave the mater in a mist of uncertainty and for ought we can see devolves the weight of that estimation upon mens apprehensions without a rule If they say they were writing an Epistle to friends and could not therein say all that is to be said in the mater I Answer that if they could have told it it might been said in short bounds and it was as necessary for clearing their mind to have been told as the Thesis they have set down it self But yet let them point us to such a rule in the Word if they know where it lyeth For my part I professe humbly I could never yet see in the Word of God an universall definite rule whereby judgement may and ought to be passed upon all and every professour of the truth by others that they are to be held for true beleevers or otherwise 5. When as in the designation of the persons that are fit to be admitted members of the Visible Church they with Parents joyn their children I do heartily acknowledge their Orthodoxy in this beyond others of that way who have omitted wholly that addition and wishes they may continue in that point of truth considering how easie it is as the Authors of that Epistle themselves may perceive by experience in others that went off with them first by that step they have gone on to slide into that other of excluding the Infants of beleevers from the Visible Church But now I would know whether they acknowledge such Infants members compleatly I mean in actu primo or not If they say the former they are at a disagreement with others of the Independent way If they say the latter then we must have another distinction of constitute members and so many sorts of members of the Visible Church and so also we must have many sorts of qualifications of members section 4 But now take the mater of the Thesis as it is that the necessary qualification to make one of years fit to be admitted a member of the Visible Church is together with profession of the truth such a conversation as may make a man to be esteemed i. e. positively judged a true beleever or Regenerat person I shall not here adde any new reasons to what I have brought before But shall come briefly to consider if these present Authors have brought any new strength of reason for that Tenet Only I would desire them in the fear and love of the truth to consider if they can find in the Word of God amongst all these many whose admission into the fellowship of the Visible Church of Christ is mentioned therein any instance of persons or one person who after their first professing Christian faith and Religion was what ever their behaviour and course had been before to that very time delayed of their admission to be Church-members untill they should be seen and found with that their profession to joyn such a blamelesse and Gospel-like behaviour as the Authors requires many of them no doubt untill that time had been of a very blameable and un Gospel behaviour and course of life And certain it is that to be seen joyning with profession of the truth an unblameable and Gospel-like behaviour requires some delay and length of time For my part I could never yet see any instance of this kind but on the contrary finds that persons as soon as they once embraced the profession of the Christian faith albeit to that very time their behaviour had been most blameable were forthwith baptized and so admitted members into the Christian Church Consider this I beseech you dear brethren if so ye will yet suffer your selves to be called and exhorted by me section 5 But now we come to the grâ—…nds of confirmation of their thesis Such say they were the Churches founded by the Apostles which ought to be paterns to us as appears by the title given to them Saints sanctified justified washed by the blood of Christ For Answer we refer to what we said before to that same inductive Argument in Mr. Lockier now in a word only to make this Argument good it must be alledged and made out not only that all and every one of the Churches founded by the Apostles at least such as are mentioned in Scripture were actually and defacto consisting of such members as were all and every one Saints justified c. in the positive judgement of charity But also were in their gathering constitute of all and every one formally considered and taken in under the notion of such upon tryall found and judged to be such But 1. 'T is not so much as alledged by the Authors that they were so gathered and constituted nor can these titles let them take them as they will import any thing of this 2. Nor suppose these titles should import that the Churchâ—… to which they are given were eventually consisting of such members as were all and every one such Does it follow that all and every one of the Churches founded by the Apostles were so I mean even such of them as are mentioned in Scripture Because these titles are not given unto all and every Church founded by the Apostles or Apostolicall men in the Apostles time We give instance of the Churches Smyrna Pergamus Thyatira Sardis Laodicea nay had the Authors duely considered what is said of these Churches Revel 2 and 3. I think they could not in reason said what they say here Nor 3. Doe these titles import necessarily that the Churches to which they are given did de facto and eventually consist of all and every one such These titles may and must at least of some of them be understood of their visible body synecdochically by a denomination taken from the better part as I would rather say of the body communiter confuse not universaliter section 6 The Authors of the Epistle touches not at the two former exceptions which yet are sufficient to overturn this Argument and I doubt not but one of the Authors he that as I conceive has been the Penner of this Epistle a man well enough acquainted in Argumentation and able to discern what may be alledged to be defective in an induction might well perceived but only labours to infring the third We cannot say they acquiesce to the common Answer that these expressions are to be understood of the better part Answ Yet as good and as judicious as you the whole stream of Interpreters untill Anabaptists
mortuorum adhuc usque non crederent c. where it is most evident that this learned and godly Father expounds these titles of saints c. given to the Church of Corinth not of all and every one but of a part thereof and that upon this very consideration that there were amongst them persons guilty of such wickednesse as are afterwards fallen upon by the Apostle to whom his minde is these titles were not competent But waving the Authority of men let us consider the things themselves and see if the Authors have not as it would seem strained themselves here to make this consideration appear light unto them Then 2. Let it be observed that in the account of these grosse wickednesses that were amongst the Corinthians alledged as a ground against their assertion that all and every one in the Church of Corinth were such as were judged true Saints in the positive judgement of charity by the Apostles some maine grosse faults are omitted and some of them reckoned up are minced by them First I say some are omitted as for example vain carnall abuse unto ostentation of the gifts of the Spirit with which the Apostle meeteth 1 Cor. 12 13 14. vile envying traducing and labouring by all means to disgrace and bring in disgust amongst them the blessed Apostle and his Ministry Read 2 Cor. 10. and 11. and 12. and consider what was the practices of these amongst the Corinthians against whom the Apostle vindicates himself and say if they were such as the Apostle judged true Saints nay does he not in expresse tearms Cap. 11. ver 13 14 15. say of them that they were false Apostles deceitfull workers transforming themselves into the Apostles of Christ Satans Ministers transforming themselves as the Ministers of Righteousnesse whose end should be according to their works Martyr in loc Eos non omni notitia Dei exuit sed tantum loquitur de ea notitia quae salutaris est ad regenerationem conducit ignorare autem Deum hoc nomine se satis declarabant quod resurrectiomè inficiahantur Again some of them reckoned up are minced Not only were there amongst them intemperance simply but coming drunk to the Lords table 1 Cor. 11. 21 22. and 't is spoken of as a thing ordinary and habituall in them not simply committing of fornication but impudent slighting of it as little or no sin at all as appears 1 Cor. 6. not simple questioning as they Interpret it i. e. doubting about the Resurrection but downright positive denying of it 1 Cor. 15. How say some among you that there is no Resurrection of the dead How could the Authors hearts endure to parallel such habituall drunkennesse and whoredome with Lots and Davids lapses through the surprizall of such temptations as they were under Such hereticall denying of a most fundamentall point of Religion the Resurrection from the dead with Peters denyall of a mater of fact his knowledge and acquaintance with Christ which yet was a grievous sin on the mater under the violence of a temptation as if these former as well as these latter were to be accounted but infirmities of Saints Nay albeit I deny not but atheisticall doubtings may arise and infest the hearts of gracious ones which yet are a torment to them yet I see not how a formed deniall of that fundamentall point of the Resurrection now since Christs Resurrection and so clear and full revelation of the Gospel can be consisting in the heart with true saving faith And is it not upon this very account that the Apostle speaking to these Corinthians in that 15. cap. vers 34. sayeth some he means of their Church as the Nether Dutch Notes well observe have not the knowledge of God i. e. they have not saving knowledge of God 2. What shall we yet say that the Apostle judged all and every one in the Church of Corinth truely gracious Saints 3. As to that a man who once spoken of as Gaius c. 1. 'T is true that such a man though he be overtaken with a grosse infirmitie and therefore be censurable and censured with the censure of Excommunication yet is not for that to losse the estimation we had of him before upon such grounds but what is this to the purpose in hand Have the Authors shown us or can they shew us any evidence or proof that these mentioned in the Corinth as guilty of these grosse wickednesses were such as Gaius is said to have been approven of the truth it self yea or positively in charity judged true Saints and Regenerat To suppose this as the Authors do but suppose it here is nothing else but to suppose and beg the thing in Question without any proof of it 2. I conceive the Authors are in a mistake when as they take that 2 Thes 3. 5. esteem him it is admonish him in the text as a brother to import necessarily the accounting a man one truely Regenerat For in Christianity as there is a speciall brotherhood in regard of communion in Regenerating grace so there is a common brotherhood in regard of common profession of Christian Faith and Religion and it is sufficient to understand a brother in that place in that more common notion and relation as is evident by the opposition there made to an enemy Tho I think the Apostle there is not so much speaking of the state of the man censured what it is or ought to be judged As what the affection and cariage of these yet in the Church ought to be towards him for his good Thus we have seen and considered the first ground brought by the Authors for their Thesis taken from the examples of the Churches founded by the Apostles and the confirmation brought to hold it up Their is ere they come to the next this word casten in but this is not our case our Churches are overflowed with a deluge of prophane Atheists who have been such from their birth to this present hour which I can no otherwise look upon in this place of their Epistle but as an untimous eruption of despite against their mother Church Afterward such as it is it might have come in its place when they come to speak to the point of their practice of separation from this Church But here in this place of their Epistle they are upon the question de jure of what members Churches Visible ought to be constitute what is it to this purpose that these Churches have de facto such and such persons in them But now to their second ground John say they thought not a bare verball profession sufficient ground to admit persons to Baptisme These who came to him to be Baptized unlesse he saw joyned with it fruits meet for Repentance and upon this score he could not I conceive it should be * For if it be he could not it must be meant de jure as we say illud possumus quod de jure possumus For to deny that Physicè