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
did apostatize much and so forsook their assemblings and so their exhorting one another with all these means of grace and life which God hath instituted in this new house and so indeed grew worse and worse till at last they came as the rest of the Jewish Churches to nothing As long saith the Apostle as ye hold fast the practice and power of what you profess so long you are a Church but when you let go this you unchurch your selves and should it be persued upon you you should be thrown out as unhallowed mater but if others which should do it will not do it the Master himself who is faithfull will do it He wil cast such a Church wholly off which thus suffer his institution to be corrupted and so indeed he did write Loammi upon the first Churches quickly after the Apostles time for this thing section 7 Ans If this be not to force Scripture and make it speak what men please I know not what else is Let 's first mark some groundlesse Assertions and then we shall come to the main point of our Answer 1. I wonder at that rash assertion in the close of this and so indeed did he write Loammi upon the first Churches quickly after the Apostles time for this thing What and were the first Churches so soon casten off by Goâ— as no Churches What divine warrant is brought for this Assertion Sir produce the Bill of Divorcement given to them from the Lord. And was there never a Church since untill they were erected of the new Independent frame and model Were all the Christian Churches in Asia Africk and Europe in the times of the four famous Generall Counsels the first whereof was about three hundred years after the Apostles time now no Churches at all Here indeed look out the Donatists ubi cubas in meridie especially if we 'll consider upon what account the Author unchurches them because forsooth they admitted members into their fellowship which were not true Converts partakers of the sure mercies of David c. this is very Donatism in grain 2. The Author supposeth that the Apostle here is speaking to a Church of the Jews i. e. to one particular Congregation distinct from all the rest of the Jewish Churches This is but a bare Assertion without any proof or semblance of proof joined with it We know that some of the Learned Interpreters take this Epistle to have been written not to any particular Church or Congregation but to the whole multitude of the Jews professing Christian Religion scattered abroad through the world as were the Epistles of James and Peter and have for them an argument not improbable from that 2. Epist of Peter c. 3. v. 15. 'T is true that others think otherwayes upon consideration of what we read Heb. 13. 19. where the divine Author desires them he writes to to pray for him that he might be restored the sooner to them which seemeth to import a more limited compasse then the whole dispersion But granting this that it was not written to all the Jews why might it not be written to all the Christian Jews that were in Palestina and Judaea Most part Interpreters take it so but that it was written to one single Congregation of the Jews as Mr. Lockier would have it who will believe upon his bare word 3. He seems to suppose a clear untruth of these to whom the Apostle speaketh viz. that they did apostatize much forsook their Assemblies their mutuall exhorting with all the means of grace and life Indeed the Apostle warneth them to take heed of these things and speaks of some that did so but as for them he writeth unto he layeth no such thing to their charge as done by them but giveth testimony to the contrair c. 6. v. 9 10. cap. 10. v. 32 33 34 39. 4. The maine mistake groundlesse supposition here is this that when the Apostle saith whose house ye are if ye hold fast c. he meaneth this of an outward Visible Church-state So long saith he as ye hold fast c. so long ye are a Church he meaneth a stated Visible Church but when you let go c. you un-Church your selves c. And so as we see will have the words to involve a threatning of losing that visible Church-state upon failing of performance of that which is urged viz. holding fast the confidence c. contrary to the current of all Orthodox Interpreters * See Pareus Hyper. others in Morlorâ—t Excellent is Mr. Dav. Dickson a man of exercised senses in the Word of God his opening of these words N. 3. He the Apostle addeth a condition if we hold fast c. i. e. If we continue stedfast inward ly gripping the promised glory by hopâ— outwardly avowing by confession CHRISTS Truth Whereby he neither importeth the possibilitie of finall apostacy of the Saints nor mindeth to weaken the confidence of Believers more then he doubteth of his own perseverance or mindeth to weaken his own faith but writing to the number of the visible Church he putteth a difference between true believers who do indeed persevere and time-servers who do not persevâ—re to whom he doth not grant for the present the priviledge of being the house of God And then he hath this 2d. Doct. such as shall make defection finall are not a part of Gods house for the present howsoever they be esteemed I believe any judicious Reader will see this Interpretation somewhat more genuine then that of Mr. Lockiers who expone that whose house ye are of the state of grace and spirituall communion with Christ proper to the Mysticall Invisible Church in regard of which Christ dwells in the heart by faith and consequently conceive not the context of the verse to import a turning of them out of one state which now they were in into another estate upon non-performance of that duty which is required But to intimate that the non-performance thereof would discover that they were not in that state which they professed themselves and seemed to others to be in And I prove that it is to be Interpreted thus and not as Mr. Lockier will have it The Apostle meaneth the same here whose house ye are c. which he saith v. 14. We are partakers of Christ if we hold fast the beginning of our confidence c. So Interpreters agree that one and the same thing is said in both verses and the very purpose it self evidenceth so much But now is partaking of Christ nothing else but to be in a Visible Church state Yea for confirmation let it be observed that the Apostle saith not whose house ye are but we are so that he speaks of some what under the metaphor of house which he supposeth common to him and them together What was this Visible Church-member-ship of a certain we are not told where residing particular congregation of Jewes Mr. Lockier hes not heeded this or has purposely passed it over 5.
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.
that there were wicked persons in them and saying that because bad men were in the Churches it doth not follow therefore they should be in them he casteth in that the generall estate of which in such a time of the World John speaketh Rev. 11. 1 2. what meaneth he I say by such a time of the World wherein the generall state of the Churches were such if he mean that time wherein the Epistles were written to the Churches 1. That passage of the Revelation is impertinently alledged for be the meaning of it what it will it speaks in relation to another time long afterward to come 2. It is certain 't is the alledgeance in his own induction that these Epistles importe that then they were all constitute of truely good ones so far as men could judge If he mean another time then that he speaks this as impertinently for the objection speaks of these Churches in relation to the time when the Epistles were written to them 2ly Saith he in his answer Churches may be negligent and not so strict to their rule to examine and prove the grace of God in such as offer to joyn themselves as the Church of Jerusalem did if Churches do not mind diligently their rule they may have evil persons among them enough and yet not be able to maintain that it should be so 't is like the Asian Churches and most of the first quickly after the Apostles time grew faulty in this kind Ans 1. Reader see here pretty Logick Mr. Lockier in his induction undertook to prove and conclude a rule from the examples of these particular Churches that because these particular Churches were constitute of persons truely good therefore all Churches ought to be constitute only of such persons it is objected there were many other persons then such in these Churches and now he answereth Churches he must apply it to these Churches else he is extraâ—oleas may be negligent and not so strict to their rule is not this a running in a round These Churches were constitute of such members Ergo so ought all Churches generally to be if they were constitute of any other it was because they were not strict to their rule i. e. in plain Language because they were not constitute as Churches ought to be 2. But let go this and the inductive Argument for it is clearly quite here and refuge had to the generall rule I say where is that rule of examining and proving the grace of God in such as offer themselves to joyn that they were not so strict to as they should And where have we an instance of the Church of Jerusalems greater strictnesse to that rule then these other Churches Thus to set down naked assertions is it not to despise hearers and Readers 3. To what purpose do ye speak of the Churches of Asia and other first Churches their pâ—actice after the Apostles time The objection speaks of these Churches even as they were when the Apostles were living and did write to them these Epistles out of which you labour to instruct your induction of them 3ly Or Churches saith he though very diligent and duely strict in this mater yet are not infallible and therefore hypocrits may deceive a Church for a time and so get in where they have no right to be the Apostle Jude doth confesse so much v. 4. not only persons may thus creep into the Church but also into office and still escape the first judgement made upon them by the Churches of which they are The Apostle doth intimate this to Timothy lay hands suddenly on no man and his charge on this may make a man tremble 1 Tim. 5. 21 22. We are as appears by this compared with other Scriptures to use all care as much as in us lyeth to prevent by the first judgement of the Church all that are not godly from coming to a state to which they are not approved by God but if men by subtilty creep in where they should not be they are to be cast out by the after judgement of the Church which is Excommunication when it doth evidently appear that they are hypocrites though not drunkards and such kind of bodily-sinners which is far lesse simply considered then hypocrisie which after-judgement is an Ordinance to cleanse the house of God and keep it pure And doth strongly confirme the point I am on that the mater of the Visible Church should be reall Saints Ans 1. All this is just nothing to the purpose in hand Mr. Lockier to prove his generall Doctrine that a Church Visible ought to be constitute in its matter of such as are truely Godly at least so far as men can judge had undertaken to shew by induction that these particular Churches were constitute of persons all such It was objected that they had in them some others Now here he tells us in answer that Churches not being infallible may be deceived and consequently so might thir be in taking in such as ought not to be within Once granting that it was so in these Churches hes he not quite again his alledgeance concerning them in his inductive Argument and taken him to the generall rule which was the thing he undertook to prove and but begs the thing in Question But to the mater in this branch of the Answer Then 2. When he saith hypocrites have no right to be in the Church or as afterward should not be there if the meaning were that men though they make a profession of Religion yet continuing hypocrites and gracelesse in their hearts do sin in adjoyning themselves to the Visible Church and that they have no right in foro interiori this we should not deny but if his meaning be that no hypocrits have a jus Ecclesiasticum and in foro exteriori to be in the Visible Church we deny it and he shall never be able to prove it 3. 'T is true that Jude saith that such men creept in unawars into the fellowship of the Church who afterward kythed to be such as I shall not deny they ought to have been casten out But Jude saith not that these when they made a Profession of Religion and did not vent such abominations had no jus Ecclesiasticum to be admitted by the Church into their fellowship 4. All that Mr. Lockier here bringeth in concerning admitting persons into Offices in the Church is idly and impertinently alledged to the point in hand We acknowledge that none ought to be put in such Offices but such as give evidences of all manner of godly conversation We have an expresse and full rule for this 1 Tim. 3. And hands ought not to be laid upon any man without a foregoing tryall and proofe of these things But where will ye shew us in all the Scripture from the one end to the other such a rule requiring such qualifications in persons and such a tryall of them before and in relation to their admission into the fellowship of the Visible Church And
by most impertinent Citations What is there in this place to the purpose of the constitution of the Visible Church as to its matter or Members the Apostle here ver 10 11 12 13 14 15. is speaking of Doctrines fundamentall and superstructed and that these ought to be suitable and agreeable to that what is this to the mater of the Visible Church Ay Yes by Analogie would he say first because the Apostle useth the same medium and argues as I do that if Christ be layed as a foundation c. Ans And must that hold Universallie because one using a medium in one mater reasons truelie and solidlie therefore another using that medium in another mater and reasoning that same way for forme must also reason truelie and solidelie What if this other erre in the application of the medium and if some of his premisses and principles whereof his argument consists be false upon the matter so it is here The Apostle reasoneth well and concludently upon that principle that the superstructure should be suitable to the foundation that Teachers should take heed what Doctrines they teach in the Church Because he assumeth well that Christ or the Doctrine of Christ is the foundation-point of Doctrine in Religion and all other Doctrines are the superstructures But Mr. Lockier assumeth amisse that the Visible Church as such is the superstructure built upon Christ as the Foundation The Scripture sayeth no where so a Visible Church-state or to be received unto or to be in the Visible Church state is not to be built on Christ as a Foundation but is to be taken in under or to be under the means of being built either first or in a further degree of advancement on Christ as a Foundation But further sayeth he see how he applyes this ver 16 17. incongruous superstructions if in point of Doctrine c. Ans This is somewhat spoken in the mist but for ought I can conjecture or conceive the meaning seemeth to be this that wrong Doctrines taught in the Church makes persons unholy and so unfit mater for the Church to consist of and so destroyes or defiles the Temple of God which is as he conceiveth the Visible Church And thus he will have the Apostle v. 16 17. to apply that which he had been speaking in the preceeding verses Now if this be not a forceing of the purpose and meaning of these two verses let any understanding man in the Christian World judge The plain genuine intention and purpose of the Apostle in these verses is to warne and dehort the Corinthians from defiling and laying waste the Church either by corrupt idle or curious Doctrine not suitable to the foundation Christ or by Schismaticall addicting themselves to this or that man who were teachers among them which was the purpose whereupon he began this discourse v. 4. or both and that upon these three grounds 1. The consideration of the dignity they were advanced to that they were the Temple of God consecrated by the indwelling Spirit to him 2. That such things did defile and lay them waste 3. That God would severly punish such as any wayes defiled and destroyed them that were a Temple consecrated to him Ay but 3. Saith he it is added for the Temple of God is holy which Temple ye are i. e. such arâ—â—he Temple of God which are holy which hath the Spirit of God dwelling in their hearts and none else Ans 1. Mr. Lockier then conceiveth that these words are brought in as a reason why he that teacheth wrong or incongruous Doctrines defiles or destroyes the Temple of God To this sense the Visible Church consists of such as are holy and hes the Spirit dwelling in them and none else therefore men by teaching incongruous Doctrine making men in the Church incongruous mater i. e. unholy destroyes the Temple i. e. the Visible Church A meer forgerie contrary to clear shining evidence of the Apostles context wherein any man that is not blind may see that these words for the Temple of God is holy are given as a reason why these that defile the Temple will be severly punished of God the reason of which consequence clearly intimate in the words is because God will not indure the defiling or violating of that which is holy and consecrate to himself 2. True indeed such are the Temple of God which are holy and none else So Mr. Lockier supposeth but without reason or proof Sure the Apostle borroweth this denoâ—…ation from the typicall Temple of Jerusalem but that was no type of a Visible Church but of Christs Mysticall body and every member thereof And hence I reason thus the denomination of the Temple of God is such as is competent to and predicable of these to whom it is attributed not only collectively i. e. to the whole society of them but also unto every one severally * Martyr in loc non solum fidelium caetus qui Ecclesia dicitur templum Dei dicitur sed unusquisque credentium in Christum reperitur ita cognominatus nam postea de fornicatione agens Apostâ—lus cap. 6. corpus cujusque credentis vocat templum spiritus Sancti But if it be taken for the Visible Church it could not be attributed to every member thereof Every one in it is not a Visible Church 3. If such only be the Temple of God in Mr. Lockiers sense i. e. a Visible Church which are holy and has the Spirit of God dwelling in their hearts and none else he may seek such a Visible Church in the new world of the Moon In the end of this paragraph he prompts us another Argument equivalent to this first from this that Christ is called the Head and the Church the Body In form it must stand thus If Christ be the Head there must be an homogenealnesse in the Church to him he meaneth they must be truely gracious and endued with true saving faith But Christ is the Head and the Visible Church his Body Therefore c. The reason of the connexion of the first Proposition is because else there can be no mutuall derivation from one to another Ans 1. Protestant Divines will with one consent deny your assumption as Popish and tell you that it is the Church of the Elect that is the Body of Christ the Head See but Whittaker de Eccles q 1. c. 13. pag. 449. in fol. Yet 2. For more clear and particular answer we are to consider that Christ may be said to be the Head and the Church his body either in a politicall sense as a King is called the Head of the Common-wealth and the People are called his Body Or to speak so in a physicall sense according to the similitude of mans body Now we grant that Christ is a Head to the Visible Church and the Visible Church hath unto him the relation of a body in the former sense Christ is a King of the Visible Church and the Visible Church is his politicall Body
had constituted or ordained Matthias to be an Apostle but barely thus Seeing God had chosen and ordained him they accepted him by orderly subjection to the revealed will of Christ With this Interpretation agreâ—… that of the learned Nedder Dutch Interpreters in their Annotation upon the place All this 〈◊〉 election they did acknowledge and accept for good And is it 〈◊〉 â—…mmonly by Divines made one of the Characters and Properâ—… 〈…〉 of Apostles 〈◊〉 the â—ad their calling to that function not by the ordinarie 〈…〉 Ministry of men Buâ— extraordinarly and immediately from Christ himself As Paul alledges for himself â—o prove his Apostleship Gâ—… 1. 1. Paul an Aostle not of men this is common to all Ministers nor by men i. e. the interâ—…ening Ministry of men but by Jesus Christ But one word more here That of Mr. Lockiers one would think that the Lords pointing out the man had been enough but least this might prove a meanâ—…â—o justle out the priviledge of the whole Church seemeth to me to say no more very inconsiderately said What more could the Lords full constituting Matthias an Apostle without any interveening Act of the Church prove a means to justle out the priviledge of the Church in maters essentiall than his sole immediate both electing and ordaining all the rest of the Apostles Mark 3. 13 14. section 16 His second Scripture for the peoples formall concurrence in ordination is Acts 14. 23. â—nd when they had ordained them Elders in every Church On which the Author for his purpose commenteth thus 1. On the Margent he rejecteth the opinion of some tho learned men that sayeth here was no ordination but onely an election and giveth a reason why there behoved to be ordination because there was Fasting and Prayer joined with the action 2. Then in the body sayeth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attollo to * Not attollo but tendere extendere i. e. to stretch forth lift up Which sheweth what this ordination was in the formality of it That the Apostles in and with every Church of Beleevers where they came did make suffrage who should undergo this great Office of Eldership in such Churches and so joyntly with each Church and not by distinct exempted power above them was this work done according to * In that place is no patern for ordinary ordination of ordinary Elders see before the first paterne Acts 1. for to apply this only to the Apostles in number but two is improper to the nature of the word for two to lift up their hands Suffrage is not a thing to be managed by two as fencing cannot be done by one Answ I grant that here was ordination though I think Lockiers Argument brought to prove it is but weak viz. because Prayer and Fasting was joyned Why may not Fasting and Prayer be joined with other actions besides ordination with election the nature of the businesse it self affords a 〈◊〉 â—oncludent Argument It was a calling of men to a Ministeriall â—…ffice in the Church of Christ and this cannot be done ordinarly without ordination 2. The Author gives us such a description of ordinaâ—…on of Elders as confounds and makes it â—ust all one with election viz. did make suffrage who shall undergoe the office What is this but election Yet in these two Sections he distinguishes election and ordination and brings them as two distinct instances of Ecclesiastick maters wherein he will have the Church of Beleevers to have authoritative concurrence But 3. more diâ—…ctly to the point in hand the whole strength of the Authors reason here to prove that the private Beleevers in these Churches concurred formally with the Apostles in the ordination of these Elders lyes upon the grammatication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to give suffrages by streaching forth or lifting up of the hand and so must here be understood that the Elders were ordained by suffrages And suffrage is not a mater competent to two which was the number of the Apostles imployed in this businesse to which 1. Let that force of the word be taken in here and the place rendered when they had by suffrages ordained or constituted yet as Mr. Gillespy well observeth Miscell c. 4. p. 57. out of Calvin instit lib. 4. c. 3. § 15. * Calvins words pondering the same signification are clear that the act of ordination was onely by Paul and Barnabas Creabant ergo ipsi duo Sed tota multitudo ut mos Graecorum in electionibus â—rat manibus sublatis declarabat quem habere vel the sense may be this Paul and Barnabas did make and ordain Elders according to the suffrages of the Churches themselves that is they ordained such as the Churches by their suffrages elected and desired So here are involved two acts 1. Election which is the only act performable by lifting up of the hand in suffrage and in that we grant the people concurred 2. Ordaining and constituting which was not done by lifting up of the hand in suffrage But laying on of the hands as a signe of separating the person to the Office And this we say was done only by Paul and Barnabas But 2ly Albeit that former answer does sufficiently overturn all Mr. Lockiers reasoning from this place Yet I confesse I see no necessity of reâ—dering the word here thus made by suffrages For how ever it be true that the use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arises from that manner of suffrage â—…ed amongst the Grecians either in choosing of persons or â—aking oâ— Laws and it be ofte◠〈◊〉 â—sed to signifie expresly the 〈◊〉 oâ— suffrages in such matters 〈…〉 iâ— is â—nown to any that has anâ— knowledge in the Greek Language that sometimes it is used to signifie simply the aâ—… of conâ—tuting or making and 〈…〉 â—eâ—her of a Law oâ— person in an Office not expresly 〈◊〉 the manner or way oâ— doing by suffrages or lifting up oâ— the 〈…〉 And thus simply the Old Latine â—…erpreter â—enders iâ—â—n this place câ—m constituissent illis per singulas Ecclesias Presbyteros c. and I think hardly can it with congruity of speech be otherwayeâ— rendered here For certainly the substantive to the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the â—…t is Paul and Barnabas and can be no other can be none of the people or privat Disciples as is most evident to any man looking upon the Text and therefore by this word must here be understood an act done by the two alone which cannot be formally suffrageing for as Mr. Lockier sayeth well that can not be done by two but another unlesse ye will Interpret the word in such a figurative sense as I doubt much it shall be found in the like anâ— otherwhere in the world viz. thus and when they Paul 〈◊〉 Barnabas had by suffrages made to them i. e. the Disciples Elders that is when they had
brings he Just two one of yesterday I may say jugling in the businesse and another nothing to the purpose see we them both section 2 First In the first times this was so well known and so frequent in practice that Bishop Whitegift himself one that wanted not wit nor learning nor any other help and setting all his strength to maintain a These contrary to what we are upon yet is constrained to confesse that in the Apostles times the state of the Church was democratiall or popular the people or multitude having hand almost in every thing Defence pag. 182. which word almost doth sute with the thing I am upon For indeed as I have said in all weighty matters the whole body had their joint voice as hath been before proved Answ 1. That Whitegâ—ft set all his strength to maintain 〈◊〉 These contrary to what 〈…〉 presâ—…ation of the maâ— mind The 〈…〉 was that the 〈…〉 Government and juâ—… 〈…〉 hands onely of th◠〈…〉 â—…lats excluding no◠〈…〉 all other Presby◠〈…〉 Church 2. By theâ—… 〈…〉 wherein he saith that 〈…〉 â—nown and frequenâ—… 〈…〉 he means 〈…〉 of the Church 〈…〉 themselves 〈◊〉 or therewith taking in the next 〈…〉 the â—hurch If 〈◊〉 mean the latter I conceive he would â—one much better to 〈◊〉 cited some Writers of these times themseves saying so much then taken the matter upon report from Whitegift But let him if he can produce any Ancient Writers Ecclesiastick of these times either speaking for his Tenet in dogmate or relating any practice thereof in the Church of these times This he will never be able to do If he mean the former 't is true Whitegift sayes so that in the Apostles times the state of the Church for outward Government was popular But 1. Whitegift withall for upholdâ—…â—he power and Government of Prelats in the Church of England excluding all other Church Officers maintains most falsly and perniciously there was no particular form of Government appointed by precept in the New Testament But that the determination of this is 〈◊〉 the power of the Civil Magistrate the chief and principall Governour of the Church in his judgement And therefore granted for his own design that the people had sometimes an hand in matters of Government accidentally because of the want of Civil Magistrates to establish Rulers 2. Who had hand in acts of Government of the Church in the Apostles times can be known best by Scripture it self and no otherwayes câ—…ainly If Mr. Lockier has brought forth any Scripture holding forth either by precept or practice that the body of the people ought or did concur formally and authoritatively in acts of Government tho he has assayed to do and sayes here he has proveâ— it I leave to the Readers to judge Whitegift would never alledge precept of Scripture for this and for practice I find none alledged by him but in the mater of Election of Officers which is no act of government or authority and yet he alledgeth that neither in that did they alwayes concur which I conceive to be an untruth To close this let Mr. Lockiers ingenuity bâ— observed here in speaking for a popular and 〈…〉 of the Church by his applauding of â—his 〈…〉 Whitegifts Independents commonly refuse altogether that the Government they maintain 〈…〉 and professe a disclaâ—… of Moâ—…llius for this But 〈…〉 it is no other And 〈…〉 Author â—ere is ingenuous in tâ—king with and applauding that name For why should not a true thing have iâ—… own name section 3 His second testimony iâ— the Canon of the Councell of â—aodieâ—… â—0 years after Christ yea and 4. if not 8. years more ordaining that the people after that should have no hand in the choise of their Officers unlesse it formerly had What meaneth this Canon â—aith he unlesse formerly it was so that the people had hand in it Answ Let it be so that this Canon doth import that formerly the people had hand in Election of their Officers as we grant they 〈◊〉 ought to have and have with us Election is no act of Ecclesiastick Authority or â—…risdiction nor makes one a Church Officer as was said before But what is this to the purpose His undertaking was to bring common testimony to prove that in the first times of the Church the body of the people the whole Congregation had joint authoritaâ—…ve suffâ—age with the Officerâ— in all maters of greatest weight i. e. in all acts of Ecclesâ—…stick Govâ—…ment is it not a very sufficient making out of this to 〈◊〉 one Canon of one Councell indirectly importing that they â—…d hand in one act and that no formall act of Government and Authority And is this all the common testimony we must be content with Now when as all acts of Ecclesiastick power authority and government in Scripture designed by the Keyes are comprehended in these 1. Publick Preaching of the Gospel 2. Administration of the Seals or Sacraments of Baptism and the Supper 3. Ordination and authoritative sending of Officers 4. Dispensation of Discipline Excommunication and Absolution I would have the Author producing to us common testimony for the peoples concurring joyntly and authoritatively in these or any of them in the first times of the Church section 4 What followeth in this SECT of the Authors is but a flist of big empty words added unto weak reasoning to startle silly Readers to which shortly 1. Whom he meaâ—s by his superintendents once and again reckonâ—… 〈◊〉 with 〈…〉 and Bishops I know not well he may be pleased 〈…〉 That Bishops and 〈…〉 did piece by 〈…〉 of God many 〈◊〉 â—pirituall liberties and 〈◊〉 of Christe is certain But any 〈◊〉 testimony as he 〈…〉 by him very little of this appeareth as appeate very evidently 3. In representing the servants of God that are 〈…〉 new devised modell of popular Government of the Church under the name of the children of these Metropolitans and Bishops is both an unjust and ridiculous slander I beleeve these Hierarchicall Lords never did nor ever will look upon Presbyterians as any of their kinde 4. To order the Church of CHRIST as that therein his Officers and Ministers rule his People under him by his ordinances according to the rule of his Word that the people over whom they are set obey them in the LORD is not the taking from people any thing for which these that teach and hold by that wâ—y need to repent nor know we any words of GOD spoken against them for that way And for â—ans words without Gods Word they stand not Nor have they cause to take any works or blowes or bloods of their body you have taken too much upon you to pronounâ—… upon their soul blood think Sir upon Rom. 14. and let your heart 〈◊〉 you for this as inflicted by God on that account tho they 〈◊〉 they have sinned against him and desires therefore to bear his indignation If men has given them blowes and shed their blood upon that account let them look to
it and Sir take heed your hands be not defiled with it As indeed in this Book ye breath out somewhat that way not once And for your out-cry O Lord how low shall we be c. to it as intended by you I must say to you as Job to his friends upon somewhat the like unjust challenges against him and misconstructions of Gods rods upon him Will ye speak wickedly for God And talk deceitfully for him is it good that he should search you out Or as one man mocketh another do ye so mock him But now Sir look upon the pollutions and layings waste of his dwelling place in England at this day which makes all the Churches abroad the World to lament the case of it and see whether the Presbyterian way or that way you stand for has effected them And I beleeve ye may say it was not without a Providence of 〈◊〉 that ye uttered this exclamation in that 〈◊〉 you have â—…red it in How low shall Wâ— be erâ— Wâ— lay 〈…〉 heart SECTION V. Mr Lockiers Answers to some Objections made against his Assertion from some Passages of SCRIPTURE SECT 13 14. Examined section 1 MR. Lockier now proceedeth to propound against his Assertion and to Answer some Objections and in wisedom chooses a few of many that are extant to the World in Presbyterian Writers of al 's great weight as these he has picked out and propounds some of them in as slender a way as he can that the force of them may appear as little as may be But see we them and his Answers to them as they are section 2 Object First is from 1 Tim. 4. 14. Here is mention mâ—… of a Presbytery or Eldership by the imposition of whose hands and by no other conjuâ—… Timothy was ordained Therefore the Presbytery wholly without the Church may exert power authoritative in most weighty matters and 〈◊〉 and govâ—… the Church alone This place we conceive will carâ—… 〈◊〉 this and more too even a Classicall Presbytery or a Presbytery of moe associat Churches But for the present consider we his answer as to the point in hand The Presbytery here saith he cannot be meaned of an ordinary Eldership which hath its ordination from men because it is beyond the power of ordinary Officers to give being to an extraordinary Now such was Timothy to wit an Evangelist And therefore comes not under our Dispute but is to be ranked with extraordinary Apostolicall acts and ordinations to extraordinary Offices which are ceased of which nature sec Acts 13. 43. section 3 Answ 1. Whether this was an ordinary Eldership i. e. A Colledge of ordinary perpetuall Elders or extraordinary yet it was an Eldership and not the people that performed this act of ordination as he himself yeelds What then is become of his Assertion in the preceding Section That iâ— these first times of the Church the whole body 〈◊〉 â—ear theâ— joint â—thoritative voice in all maters of greatest weâ—ght And Sâ— â—… 10. even in an ordination of aâ— extraoâ—dinar Officer of grea◠〈◊〉 then an Evangelist 〈◊〉 Wherein he alledge thâ—…â—at lest it might have proved a 〈◊〉 to lustle out the priviledge of the â—hole Church in maters of essentiall concernment he was enstated aâ—ongst the Apostles themselves not by the â—…ffragâ—… of some i. e. the Apostles alone but by the sâ—ffrages of the whole Church 2. If the Presbyteâ—… here cannot be meaned of an ordinary Eldership what was it I hope the Author will not say with some Pâ—pish and Prelaticall writers that it was an company of Bishops that were both Elders and more then Elders I conceive he can mean no other thing but that same which the Author of the Queries concerning ordination Qu. 19. that they were some other Apostles or Apostles fellows together with Paul who 2 Tim. 1. â— is said to have â—ayed his hands on Timothy and that Apostles are called Elders and a company of Apostles are called a Presbytery or an Eldership I say it seemeth the Author can conceive no other thing to be meant for he sayeth it must be an Eldership that had not * And yet he himself above Sect. â—0 Such exâ—raordinaâ—ie Elders might have their ordination from man le facto Maâ—hias had his so So that by this â—e â—ayeth here Matâ—ias tho an Apostle could not be one of this Eldership ordination from man But this coâ—ceit is so abundantly answered by Mr. Gillespy of worthy memory Miscell c. 8. pag. 104. seq that little needeth to be added to what is said 〈◊〉 him I shall here briefly touch at some particularâ— given in Answer to this 1. Suppose the Presbytery in this place 1 Tim. 4. 14. to be an Assembly of Apostles yet nothing shall be gained thereby to Mr. Lockiers cause For the name Presbytery or Eldership being purposely chosen in this Text which mentions laying on of hands in ordination will prove that the Apostles did it as Elders and as an act of an Assemby of Elders not as a thing peculiar to them as Apostles For no rationall man will imagine that the Holy Ghost intending to expresse some extraordinary thing which the Apostles did as Apostles and which belongs not to ordinary Elders would in that very thing purposely call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assemby of Elders 2. That the Presbyterie here is not an Assembly of Apostles but of Elders who were not Apostles may be proven 1 By comparing this Text with 2 Tim. 1. 6. The gift of God which is in thee by the putting on of my hands If it had been an Assembly of Apostles that had laid their hands on Timothy and so joined with Paul in that action Paul had not thus distinguished his laying on of hands from that of his fellow Apostles as if the gifts of the Holy Ghost had been given to Timothy only by the laying on of his hands and not by but with the laying on of the hands of his fellow Apostles Of this difference of the Phrase in the one Text and the other see this same worthy Author pag. 101. 2. Apostles and Elders are ordinarly distinguishing names in Scripture the latter signifying the ordinary perpetuall fixed Rulers in the Church So that it must be but a devised fiction to leave the ordinary notion of the word Elder which signifies an Office diverse from the Apostleship and to take the Eldership here for an Assembly of Apostles Nay we do not find at any time in Scripture the name Elder given to the Apostles at least never to them or any of them as Apostles contradistinguished from other Officers 'T is true Peter 1 Epist 5. 1. calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But from that very appellation the worthy Author we are now borrowing from doth excellently reason and for our purpose against Mr. Lockier here I need not transcribe his words seeing the Book is common the Reader may have recourse to it self and have much satisfaction See pages 105 106 107.
Congregation ' tisfilly and might well be said among Children but may blush to come out before understanding Men. By this Argument when our Saviour sayeth upon this Rock will I build my Church And the Apostle 1 Cor. 12. He hath set in the Church First some Apostles c. And Ephes 5. He loved his Church and gave himself for it Because it is in the Singular Number Church not Churches in all these places Therefore it must be only one single Congregation meant in all of them When as it is indeed the whole Catholick Church and not any particular singular Congregation So the name flock in the Singular Number why may it not be taken collectivè for such a flock as contained in it diverse particular flocks as Gen. 33. 13. yea and in the very present Metaphoricall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12. 32. little flock and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 10. 16. one Sheep fold tho both in the Singular Number yea and in the latter place with the Cardinall number added to it one signifieth the Church Catholick and so comprehendeth many particular Flocks Folds and Churches As to M. Lockiers last words in this Sect. here is no joint voice c. indeed we grant that in that meeting there was no joint voting of Elders Because these Elders then were not meet to act in Government but had been sent for by Paul to receive direction from him concerning the managing of their charge But supposing that which is proved from other places that there were more single Congregations in Ephesus then one we find here these Congregations held forth to be one Church and there were many Elders over these many Congregations as one flock one Church And that is enough for our purpose The next place he meeteth with and which he calleth one of the most weighty indeed it is so weighty to the purpose we are on that it crusheth the new supream Independent Tribunall erected by our Brethren in single Congregations is that concerning the Synod Act. 15. 28. To this the Author Answers 1. Here sayeth he is an Eldership of severall Churches indeed met But as touching the coercion of their power as such excerped Eldership enforcing their results upon other Churches this is the other thing to be brought in to make up the businesse we Dispute against Answ First 't is well Mr. Lockier acknowledgeth that was an Eldership of severall Churches even a Synodicall Presbytery a Synod as himself calls it afterward Sect. 29. Some of his side have said otherwise the Dissenting Brethren in their Reasons against the Assemblies allegation of Acts 15. for subordination of Synods That Ass was not a formall Synod but only a reference by the particular Church of Antioch unto this particular Church of Jerusalem and no other But we think Mr. Lockier speaketh the truth that it was a Synod 2. We must here again note his invidious misrepresenting of our Doctrine We do not ascribe to that or any other Synod a power of coertion to enforce their results upon any but an authoritative juridicall power to enjoyn authoritatively their determinations agreeable to the Word of God and to censure the disobedient and disorderly with meer spirituall censures as admonition Excommunication which import no enforceing â— propriety of speech Nor do we say that that or any other Synod hath power thus authoritatively to enjoyn their determinations upon other Churches we say they have this power only in relation to these Churches associated in the Synod and none other So not that which Mr. Lockier sayeth but this is the other thing to be brought in to make the Presbytery we speak for what ever it be that he Disputes against which oftentimes is his own fiction an juridicall power authoritatively enjoining its determinations and which may censure with spirituall Ecclesiastick censures the disobeyers and disorderly And this we doubt not will be found in this place Act. 15. section 11 After this the Author pretending to be clear and full in answering this place he premitteth two things which Reverend Hocker hath also Survey Part. 4. c. 1. 1 That the Apostles tho they were extraordinary Officers yet in this meeting they did not act as such because they joined with them ordinary Churches what ordinary Churches is contradistinguished unto I know not well and Officers and all Disputed and enquired And so here was left a samplar to all succeeding generations In this we agree with him Only by the way we note that we see not why he should have said before Sect. 25. that in the ordination of Deacons the Apostles acted as extraordinary persons seeing there also they joined the Church with them in the election of the persons to be ordained His 2. premisse is that the sentence decreed in that Synod was not Scripture because they decreed it as still it was when the Apostles moved by the proper Spirit of their Apoâ—…olicall station according to that 2 Pet. 1. 21. but what they decreed was by debate found out to be either expresse in Scripture or undenyably deduced from thence So by one of these wayes was found to be Scripture and was therefore decreed and injoyned by them upon others And then goes out a while in clearing this which we need not insist on And to passe other things that might be noted in this second premisse granting both what would he infer hereupon That in the close of Sect. 28. So that what they produced by debate was materially binding for asmuch as what they produced was for the matter of it no other but the will of God but not formally as the result of such a Collegiat Eldership Answ This last followeth not upon any thing in the former premisses For tho their decrees were not Scripture because decreed by them but decreed by them because found to be Scripture or agreeable to generall rules of Scripture and therefore injoined by them to the Churches It followes indeed that their primary and fundamentall obligatorinesse is materiall And were they not such they could not formally as decrees of the Synod be obligatory or binding But it doth not follow that simpliciter they are not binding formally as decrees of the Synod The obligatorinesse of decrees of a Synod formally as decrees of a Synod is secundary subordinate and regulate but for that it is not no obligatorinesse at all Yea one of his own contradicts him in terminis in this Mr. Cotton speaking of the decrees of this very Synod Keyes c. 6. this binding power is not only materially from the weight of the matters imposed which are necessary necessitate praecepti from the word but also formally from the Authority of the Synod section 12 But come we to his clear Answ he brings it in by way of reply to an Object Had then this Synod no authoritative power at all For what end then is the Ordinance This indeed is a pertinent Question propounded by the Author to himself And if he asserting as
ex abundanti Hitherto Mr. Lockier has been pleased to represent his adversaries as impertinent objecting prejudices against persons and not reasoning against his opinion he knoweth himself for what end Now at last he vouchsafes them the credit of saying some little thing a word or two in causâ As to the former now set down 1. He wrongs us in forming the conclusion or consequent 'T is not any meer profession whatsâ—ever we allow as sufficient to this state admission unto Church-fellowship some may professe mockingly histrionically or to discerning on purpose to deceive and subvert the Church as these Gal. 2. 4. Such profession we allow not but a serious sober profession such as we described before stating the Question 2. We give him the antecedent somewhat more constringent thus Simon Magus having been even now a vile sorcerer bewitching people with his sorceries and sacrilegiously usurping the honour of God upon profession of faith in a sober seriousnesse was by Philip baptized and received into Church-fellowship without passing any tryall if that profession of his proceeded oâ— judgement that it did proceed so far as men could discern from true saving grace and faith in the heart That his profession of faith was serious and sober and appeared so is evident in the Text For he was brought to it by conviction to astonishmeâ—… and wondering at the miracles that were done And the Text speaks not of any intended purpose of deceiving in his taking up that profession But that Philip tryed and examined his profession if it did proceed from a true saving work of Regeneration in the heart or that judgement was passed upon him as one truely regenerat so far as men can discern the Text sayeth not this nor any thing to that purpose Now let 's see what Mr. Lockier replyeth section 10 Surely saith he it was not shews but substance that was lookt at and conceived indeed to be in this man so far as man can judg i. of a tree by his fruit for de occultis non judicat Ecclesia There were surely outward signes of repentance in this man such as the Apostle Peter who received him unto fellowship was satisfied with Ans 1. Here is a palpable grosse escape committed by the Author when he attributeth Simons receiving into Church-fellowship to Peter for clear it is that Simon was received in Church-fellowship by Philip and continued with him therein some space ere Peter and John came down to Samaria Acts 8. 13 14. whether the Author has committed this escape of inanimadvertencie or of purpose I will not peremptorily determine But the latteâ— seemeth most probable that he might have the fairer occasion to bring in Peters words Acts 2. 28. to confirm his Assertion concerning Simons qualification in relation to his admission into Church-fellowship of which place anone 2. But whether Peter or Philip received him that there were such outward signs of repentance in this man that as far as men can judge of a tree by its fruit he was conceived positively to be a regenerate and a true savingly believer and that upon satâ—…faction in this it was that he was received into Church-fellowship how will the Author instruct prove this section 11 First saith he what Peter required at the hands of those Acts 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins c. he would did follow the same rule of Christ which he had received and delivered to others and therefore required as much at the â—ands of Simon If he would not dispense with this rule â—ith none of those great number there is no reason to think he durst exact lesse of this man to be satisfied in him especially â—earing what a creature he had been Answ Besides the continued escape of attributing Simons receiving into the Church to Peter whereupon yet much of the weight of this reason dependeth here is anotheâ— great mistake upon the mater which is the principall ground and being discovered the whole inference evanisheth Mr. Lockier supposeth that the Apostle Peter in these words Repent and be baptized every one of you for the remission of sins is speaking unto these people and prescribing a rule to them fot qualification in relation to stating them in outward visible Church-fellowship when as it is another matter in relation to which he is speaking and prescribing a direction for viz. how they might find pardon of their fearfull sin of crucifying the Lord of glory be reconciled to God and saved from the wrath to come This is evident as the noon day to any that will look upon the context For this rule and direction of the Apostles is in order to that which at that time was pressing the souls of these he speaketh to and to answer the question they propounded out of the anguish of their spirits Now clear it is that the mater that pressed them was their conviction of their horrid sin of rejecting and crucifying Christ and their danger of the dreadfull wrath of God and the question they propounded What shall we do was not about stating in visible Church-membership but how they might be freed of that guiltinesse and saved from the wrath of God This is it that the Apostles rule and direction relateth to and therefore 't is more then evidences of true repentance and faith so far as men can judge even true repentance and faith in veritate rei seu existentiae that he requireth of them This rule in relation to this end he had indeed received from Christ and neither could he nor can any other dispense with it or exact lesse from any in relation to that end But all is nothing to Mr. Lockiers purpose that Peter received from the Lord or followed in the point of admitting into the outward fellowship of the visible Church such a rule as requireth either true repentance and faith in reality of inexistâ—…ce or convincing evidences thereof so far as men can judg as the necessary qualification in foro exteriori Ecclesiae and as the ground whereupon only the Church may admit persons into externall Church communion this the Text saith not nor any other that he can produce from Scripture section 12 Next the Author goeth about to prove that Simon Magus did give such outward appearance of reall inward grace that the Apostle thought him really gracious a true and reall Saint 1. By what is said of him in the Text. 2. By the consent of the Learned Interpreters For the former 'T is said saith he that when he was baptized he continued with Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here is is much insisting upon the signification of the Originall word that it signifieth to be alwayes present to endure to be assiduous that it is attributed to hunting dogs that will not cease following the game till they have got it that it signifieth to persevere with strength Acts 6. 4. Rom. 13. 6. and then upon all
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
guides and leads the proceedings of the Judicatory 5. The Church if the Elders go wrong may not only admonish them But 6. if impenitent reject i. e. Excommunicate them Ans 1. If the Church ordain their Elders may depose them may Excommunicate them To speak of Elders exerting power but not without consent and approbation of the Church is give me leave to say it without offence upon the mater a Gilli-maufrey The Church can and does exert Power it self by it self without Elders exerting any Power in these weighty maters of Government And what need then to talk of a necessity of their consent and approbation to the Elders exerting the Power nay by these suppositions the Elders as such shall have no Power no judiciall or authoritative Power at all to exert As such they are at most only as Chair-men and Moderators to the Church in its exerting Power But. 2. all these Assertions making up the Antecedent or proof except the first concerning the electing of Officers which is no act of Government nor makes a man a Minister but only is a designation of the person to be made a Minister by ordination or an application of him being a Minister to exercise his office in a particular charge and the 5th concerning admonition which is not an act of jurisdiction or authority but a duty of love and mercy competent to every single Professour except these two all the rest are but bare unwarranted Assertions and a very begging of the things in question More of them severally hereafter Only in a word now here concerning the last that the Church may Excommunicate their Elders however many of the Independents affirme so Yet some of them and these not of least account have scunnered at it yea denyed it down-right and given reason for their so denying As Mr. Cotton Excommunication is one of the highest acts of rule and therefore cannot be performed but by some rulers The Keyes pag. 16. The Church cannot Excommunicate the whole Presbyterie because they have not received from Christ an office of rule without their Officers ib. no act of the peoples power doth properly bind unlesse the authoritâ— of the Presbytery joine with it 3. But one word more for the present when the Author sayes that the Elders are set over the Church and yet makes them but servants of the Church in the sense we have before expressed subject to judiciall tryall and censures by the Church c. he gives us but an empty word nomen sine re which is another scorn it is impossible by his way to shew us one act of authority in regard of which they can be said to be over the Church See this I say made good impregnably by Reverend Mr. Rutherfurd due right of Presbyteries pag. * This is to be looked after the retrogradation of the number of pages mentioned by the Printer in admonition about Errata 311. to 323. section 10 As to the Latine testimonie cited by the Author to confirm what he has been saying concerning the Church of believers power to censure their Elders and Officers I professe I know not what Author he means nor have leisure to enquire But to the two Texts of Scripture pointed at in it 1. The former Act 11. 3. 't is true Peter there giveth an account of his going in to the uncircumcised But 1. was he required by a Church of Believers only and contradistinguished from all Elders and Officers in which notion it is that Mr. Lockier is now speaking of the Church to do this before them judicially this is a dream The Church at Jerusalem before whom Peter was at that time consisted of Elders as well as Believers And the Apostles and Brethren that were in Judea heard c. and it is well observed by the Nedder Dutch Notes that under the name of Brethren are comprehended the Elders who afterwards c. 15. 23. are distinguished from private brethren 't is said v. 2. that some of the Brethren contended with him for that deed now supposing that they challenged him judicially and that he made his Apology judicially how shall it be evidenced from the Text that he did it before the body of Professours and not before the Colledge of Apostles and other Elders only sitting and cognoscing judicially upon the mater the sharpest sight in the World will not see a vestige of any thing of this kind in the Text nor can any man shew us either precept or example in Scripture for a Church of Believers alone judicially cognoscing and giving sentence of censure upon their Elders and Rulers 2. Suppose there had been none but private Believers amongst them to whom Peter made that Apologie to remove the scandall Yet that were but a poor ground to prove that he did it to them judicially sitting upon him and as having authority to judge and censure him for why One Christian doing any thing at which offence is taken may and ought to give an account and satisfaction to another privat brother who is offended for removing the offence Yet hath not a privat Brother authority or power judicially to cognosce and passe sentence upon another Brother section 11 2. To the other place 1 Cor. 3. 22. brought for that Peter and so other Church-Officers are the servants and Ministers of the Church 1. 'T is true the Pastours there are said to be the Churches and so also are the world life death things present things to come and all things But I hope none will be so absurd as to say that the World Life Death c. are the Churches as servants in way of relation to the Church as a Mistresse calling commissionating them under Her they are the Churches as means to Her good and so are the Pastors and Rulers Her servants in this sense 2. Tho Independents will not stand to affirme that ordinary Officers are the servants of a particular Church as their Mistresse commissionating them and having Power over them Yet I am ready to think their stomacks will stand at it to affirme so much of the Apostles of Jesus Christ as Apostles And yet by that Text even the Apostles themselves as Apostles are held forth to be the Churches as well as ordinary Pastors and Rulers and that in a like maner for ought can be perceived by the Text. section 12 The 3. Argument SECT 4. Because otherwise if the Elders should exert power in these maters of Government without the joint Authoritative consent and vote of the members of the Church the Elders cannot but offend the little ones of the Church yea the tender consciences of stronger Brethren But offence ought not to be given to Christ little ones one of the least of the family Ergo c. To prove the assumption needlesse pains is taken Now if this Argument hold good it will conclude that not only men but women also must have joint authoritative consent and vote with the Elders in these maters of power and Government For