A Little Stone Found to be Counterfeit, Treatise · Part 1 · Section 1
SECTION I. Wherein is examined his Analyſis and Explication of the Text, for laying a Ground to his Doctrine, concerning the Matter of the VISIBLE CHURCH.
section 1 IN the entrance I muſt profeſſe it was a matter of ſome wonder to me, when this Piece came firſt to my hands, to ſee a man of ſuch account as Mr. Lockyer, for grounding his Doctrine he intended, pitch upon this Paſſage of Scripture; which I am ready to think few elſe would have dreamed much appearance of weight could been laid on for that purpoſe. Sure, a man that would in Preaching hold forth to the People of God Doctrine as truth and received from the Lords mouth, and would convince people that it is ſuch, had need be ſure that the Scripture he preſents for it, doth indeed carry it, either expreſly, or by neceſſary and evident conſequence. Otherwayes, as he doth much wrong his own cauſe, giving his hearers that are judicious occaſion to ſuſpect the Doctrine, can have little or no ground at all in Scripture, when they ſee that which is preſented to them as the very ſeat of i… ▪ giveth it no light: ſo he doth notably abuſe the Word of God, and I may ſay, in a kinde, take his Name in vain, before his people, by alledging the Lord to ſpeak and give a teſtimony to a point, by a Scripture wherein it is not at all intended. Yea let a point of Doctrine be moſt true and never ſo certain in it ſelf (ſuch as that maintained in this Lecture is not, as we truſt, through the Lords aſſiſtance, to make evident) yet to Preach it from a Text that ſpeaketh it not, is an abuſe of the Word of God. If there be not juſt cauſe of charging this upon Mr. Lockier here, I leave it to be judged by all diſcerning and unpartiall Readers from what followeth in this Section.
section 2 In the next Section I purpoſe to ſtate the Queſtion in hand as clearly as I can, and ingenuouſly to bound the differences between us. Now in a word only take notice what Mr. Lockiers purpoſe intended in this Lecture is, to treat of the proper and allowed matter of a viſible Church; which he will have to be ſuch perſons only, as are truely converted, ſanctified, and ſealed by the Spirit of God as his; at leaſt ſo far as men truely converted and very ſpirituall can diſcern, (of which additionall qualification afterward) and his Text for this Doctrine is, Acts 15. v. 3 And being brought on their way by the Church, they paſſed through Phenice and Samaria, declaring the converſion of the Gentiles: and they cauſed great joy unto all the brethren. Now let's ſee what the Author bringeth for evidencing his point, or any thing like it, to ly in, this Text.
section 3 The principall things (ſaith he) in this verſ. are theſe, viz. a Church of the New Teſt. deſcribed by its proper matter, and by a proper effect and operation, which this hath upon ſuch who are indeed turned unto the Lord, and able to diſcern ſpirituall beauty. and glory: it cauſeth great joy to all ſuch. [And being brought on by the Church] what the matter of this Church is, read the next words and they will tell you,—they declared the converſion of the Gentiles, pag. 2. and 3. begin. Anſ. That the Holy Ghoſt here intendeth as the principall purpoſe, to deſcribe a viſible. Church of the New Teſt. by the proper conſtituent matter thereof, is but the meer conceit of the Author forced upon the Text, and no wayes deduceable from the words themſelves; the genuine purpoſe of the words being ſimply to note ſome circumſtances of Paul and Barnabas and the other Commiſſioners joyned with them, their journey from Antioch to Jeruſalem, whether they were ſent for reſolution upon the Queſtion then in controverſie at Antioch. As 1. The Chriſtian courteous reſpect that the Church at Antioch put upon them, they were brought on their way. 2. What theſe commiſſioners did as they were on their journey: that they declared to the Chriſtians that lay in their way, that ſame thing that they had declared before at Antioch, Chap. 14. v. 27. viz. that God had been mightily with the Preaching of the Goſpel even amongſt the Gentiles, ſo that many of them (as the Story relateth the particular countries and places, Chap. 13, and 14.) were converted to the Chriſtian Religion. 3. What effect this produced amongſt the Chriſtians to whom it was declared: that they had great joy at theſe tydings, that the Kingdome of Chriſt was ſo ſpreading, and that even the Gentiles were brought in to it. Here indeed are grounds of uſefull points of Doctrine: but what is all to that which Mr. Lockier intends, the deſcription of a viſible Church by its proper matter? A Church viſible to Mr. Lockier is a particular Congregation participating together the Ordinances of Chriſt. Doth it any wayes appear that the Spirits intention in theſe words, is to deſcribe unto us what ſort of perſons were admitted into the conſtitution of ſuch a Congregation? viz. as he would have it, not any profeſſours whoſoever, but ſuch only as were tryed and found, by truely converted, and very ſpiritual men, able to diſcern and judge, to be truely regenerate. What evidence is brought to ſhew that this is intended in the Text? This, to wit, that firſt it is ſaid, being brought on by the Church, and then, ſayes he, what the matter of this Church is, the next words tells, they declared the converſion of the Gentiles. Anſwer. What? muſt theſe latter words be a deſcription of that thing which is mentioned in the firſt, i. e. the Church, viz. of Antioch (for that is the Church ſpoken of there) becauſe, forſooth, the one followeth immediately after the other in the ſeries of the narration? I muſt ſay this is ſtrange Logick, and interpreting of Scripture. I am not here to deny but the Church of Antioch did conſiſt of ſuch as are here mentioned, i. e. converted Gentiles: but my purpoſe is to ſhew how impertinently the Author hath choſen and made uſe of this Scripture to be his Text for his Doctrine concerning the matter of a viſible Church.
section 4 That this may yet more clearly appear, I deſire the Reader to conſider, that the Hiſtorian Luke is not in theſe two Clauſes of this Verſe, pitcht upon by Mr. Lockier as a ground of his Doctrine, relating the words of one mans continued diſcourſe; ſo as the one part of them might be taken as exegetick of the other; or as intended to expreſſe a deſcription of the thing contained in the other; but is relating two diverſe actions of two diſtinct p…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] …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 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 heartconverts 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 'tis 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 & indefi…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 onelyonly 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 Cōmiſſioners were brought on their way by the Church. i. e. (as Grotius exponeth it will, aliquouſ que 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 foreign i. e. alioquouſque deducti à quibuſdam fidelium: nam foreign 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 foreign, ordinarily uſed for thoſe, and not foreign 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 foreign 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 ve…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 'tis 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 ſay, much ſand without lyme. 1. The Gentiles of whoſe Converſion, Act. 15. 3. ſpeaks, were of many more places beſides Antioch. Now ſuppoſe all here alledged were granted; what evidence can Mr. Lockier give us, that Paul and Barnabas, or any ſuch other perſons competentlie able to judge, had ſtayed as long in every one of theſe other places? 2. But to hold our ſelves to this Church of Antioch: I confeſſe indeed it were dangerous univerſally to ſay, that theſe firſt Chriſtians at Antioch had not (I ſay not only, as Mr. Lockier hath it, as far as able men could apprehend, but) in very deed, both name and thing, i. e. gracious heart-Chriſtianity: But I ſee it not ſo very dangerous to ſay that not all and every one of them had ſo much. Nay, I think it very dangerous poſitively to ſay they had: for 'tis clearly contrary to what the Scripture ſpeaketh of the effect and ſucceſſe of the Preaching of the Goſpel. and to many paſſages of this very Story of the Acts. 3. True, Paul and Barnabas were diſcerning men, able to give a good judgement in ſo much time, what they found amongſt thoſe Chriſtians. But what evidence can the Author give us from the Text, that this was their intended work during that ſpace, to examine and try what heart was in every one of theſe Profeſſours, and that in relation to conſtituting them a Viſible Church after that tryall, and judgment paſſed thereupon? The only work we find mentioned in the Text, ver. 26. is their teaching, they taught much people. And there is nothing in it ſo much as hinting at this, that they were not in ſtate of a Viſible Church, untill, after that whole years tryall, Paul and Barnabas had given judgement what they did find amongſt them as to their inward ſpirituall eſtate. Nay, there is a right apparent intimation that all along that years ſpace, they were a Viſible Church and ſo eſteemed: a whole year they aſſembled themſelves with the Church, or, in the Church, foreign. 4. I will note but another thing here. The Author intimateth that Barnabas, his being full of the Holy Ghoſt, is ſpoken of in that Text in relation to, and as the Principle of taſting, trying, and judging theſe Chriſtians ſoul-complexion for Church communion with them, this is a …eer forgerie: It being clear as day light, that 'tis mentioned as the reaſon and Principle of the zealous exhorting them to ſincere and conſtant continuing in the faith.
section 12 He goeth on thus. In particular Churches ſome competent judgement may be made of every particular member, by able men in a long tract of time: And ſo are theſe worthies elſe where ſaid with this Church to have had intimat communion, Act. 14. 27, 28.—And there they abode a long time with the Diſciples, pag. 5, 6. Anſw. I wonder how M…. Lockier, ſpeaking of the judgement touching Church members, their qualification as members, talks of it as given by ſome that are able men: when as the way, maintained by his ſide, of judging and admitting Church members, requireth this to be done by the deciſive votes of all and every one in the Church: all which cannot be ſuppoſed to be ſuch able men as he ſpeaks of. But to the purpoſe in hand: true, able men in a long tract of time, having converſed with every particular member of a Church, may be able to give a good judgement of them: but the matter in queſtion is, in theſi, whether ſuch a judgement grounded upon a tryall of ſo long a time, muſt be antecedent to their ſtateing in Church-memberſhip. And in the hypotheſis of the particular now in hand, whether Paul and Barnabas, had ſo long a time intimat communion with the Antiochian profeſſors, and thereby gave a judgement upon them concerning their ſpirituall eſtate, before they were conſtitute in a Viſible Church. This Mr. Lockier ſhould have alledged and made good, if he would had a ſolide ground for his Doctrine intended. But doth the Paſſage cited, Acts 14. 27, 28. ſay any thing for this purpoſe? Now I report my ſelf for judgement upon this, to any Reader of ordinary common capacity; let him but take this to conſideration: that before the time of this abode at Antioch, mentioned Acts 14. 28. Barnabas, after the work of the Goſpel begun at Antioch, had come thither ſent from Jeruſalem: he and Paul had Preached there together a whole year, they had gone in commiſſion ſent by the Antiochian Chriſtians, with a relief to the diſtreſſed Brethren at Jeruſalem, Chap. 11. and had returned again, Chap. 12. 25. And having ſtayed there ſome time, by ſpeciall Divine appointment they are ſent abroad through the Nations about to Preach the Goſpel: and having after a long peregrination returned again to Antioch, then is ſaid that Chap. 14. 28. and there they abode a long time with the Diſciples. Now were not the Antiochians ſtated in a Viſible Church, untill judgement was given upon them after intimat communion in this time of abode? I might bring a multitude of Arguments to prove the contrary from ſeverall paſſages of the Story going before: But I need go no further then the immediat preceeding Verſe, v. 27. When they were come and had gathered the Church. But it may haply be ſaid that the Author brings this Paſſage to ſhew, not what tryall and knowledge Paul and Barnabas had of them before they were ſtated Members in a Church Viſible; but what they might had of them to be a warrantable ground of their report made touching them, Chap. 15. 3. Anſwer. If ſo, then ſay I he alledges it to no purpoſe as to his ſcope in this Lecture: for his intention is to have Paul and Barnabas, Chap. 15. 3. ſpeaking of the qualification of theſe Gentiles in relation to their ſtating in a Viſible Church, and accordingly thereupon to build a generall Doctrine touching the proper matter of a Viſible Church.
section 13 Adde (ſaith he) to this, Acts 15. where you ſhall ſee further what is ſolemnly aſſerted of theſe Converts in ſeverall verſes, as v. 8. And God which knoweth the hearts beareth them witneſſe, giving them the Holy Ghoſt, even as he did unto us, and put no difference between us and them, purifying their hearts by faith. Here is a Text to ſome purpoſe: God which knoweth the hearts beareth them witneſſe, &c. That they have the like powerfull ſpirituall receptions with the beſt of them at Jeruſalem: And indeed I think it dangerous for any to affirm that all theſe expreſſions might not mean effectuall grace, or elſe be ſpoken of ſome only, but not of the whole. Compare with this, v. 11. 16, 17, 18, 19. what he concludes, Wherefore my ſentence is, &c. pag. 6, 7. Anſ. Here is indeed a Text to ſome; yea to a very great purpoſe, viz. for the end for which it was ſpoken by the Apoſtle Peter, that is, to prove that Circumciſion and the reſt of the yoke of the Ceremoniall Law, ought not to be impoſed upon the Gentiles converted to the Faith. The Argument is clear and undenyable. GOD the Searcher of hearts hath born witneſſe to the Gentiles by giving to them the Holy Ghoſt, as well as to the Circumciſed Jews, and without putting difference, purifying their hearts through faith in JESUS CHRIST Preached by the Goſpel alone, without Circumciſion and other Ceremoniall Performances. Therefore it is his will, that Circumciſion, &c. bee not impoſed upon them, as not being neceſſary to Juſtification and Salvation. This is the plaine and ſole intention and drift of that Paſſage of Scripture. But ſure I am 'tis to little or no purpoſe, for Mr. Lockiers purpoſe: For howſoever it be true that 'tis clear from this Text, that there was a work of effectuall ſaving grace amongſt theſe Gentiles ſpoken of, and I do agree with him this far; that it were dangerous, yea moſt clearly falſe and contradictory to the words of the Text, to affirm that theſe expreſſions might not mean effectuall ſaving grace; yet I ſay firſt, that the Apoſtle Peter was not here ſpeaking of this work of ſaving grace, as the neceſſary qualification for conſtituting perſons capable of Viſible Church-memberſhip. 2. Albeit, in theſe expreſſions ſpoken of the Gentiles, there be not definitely a reſtriction to ſome only (as M…. Lockier would ſeem to inſinuate that we ſay) yet the expreſſions are ſuch as may be verified being underſtood of ſome only, and not of all and every one: becauſe they are indefinitè. Any Boy that hes learned the Rudiments of Logick knowes that there are enunciations particular, which ſpeaks of ſome of a kind, definitely: and enunciations univerſall, which ſpeaks of all and every one of a kind, definitely: and enunciations indefinitè which in their form, ſpeaks neither of ſome only, nor of all and every one of a kind definitely, but indefinitely of the kind: and that ſuch indefinite enunciations, may be truely exponed, either particularly of ſome only, or univerſally, of all and every one, proratione materiae contingentis vel neceſſariae, according as the nature of the things, contingent or neceſſary, leadeth us. But now, will the Author, upon ſerious deliberation, ſay that which he hes uttered here, viz. that what the Apoſtle ſpeaketh in the Text of the Gentiles, indefinitly, viz. that God had purified their hearts by believing, muſt be underſtood univerſally of all and every one of them that were turned to Chriſtianitie? Nay, I know he'll ſalve the matter with his qualification, according to what Chriſtian can diſcern of Chriſtian, and ſo far as men, &c. But 1. This is an addition to the Text, whereof there is not the leaſt inſinuation in the Text. 2. Yea, the Text ſpeaks clearly of ſuch a purifying of hearts, as is in veritate rei, ſeu objecti, i. e. indeed: becauſe it ſpeaks of it in relation to the knowledge and Judgement of GOD the ſearcher of hearts, whoſe Judgement is alwayes according to Truth. But men eſteemed to have hearts purified, in the charitative judgement of men, let them be the moſt diſcerning men, may notwithſtanding not have purifyed hearts indeed.
section 14 The Author, having done with what we have hitherto been conſidering, concludes and draws towards the Propoſal of his Doctrine, thus; Having thus painfully and plainly laid the foundation by the Word, and by a ſimple and ſincere judgment thereupon, without the leaſt reſpect to any party, or ſelf-intereſt in the world, as he knoweth to whom in this, as in all my wayes, I deſire humbly to refer my ſelf, I build thereupon this doctrine, &c. pag. 7. To which. It may be humbly conceived that the Author might have ſpared to ſpeak of his painfulneſſe and plainneſſe, &c. and ſuffered the deed to ſpeak alone for it ſelf, and other men to judge thereupon, remembring that, Let another man praiſe thee, and not thine own mouth. But to paſſe this, grant that there has been ſome painfulneſſe in the preceeding Diſcourſe: yet if therein there has been plainly, or at all by the Word of God, a foundation laid for the enſuing Doctrine, I ſubmit to be judged by any impartiall diſcerning man, upon conſideration of what hath been anſwered.
Thus I have done with the firſt Section, wherein if I have been ſomewhat large, yet I deſire and hope the Reader will pardon it, conſidering that the Diſcourſe I have been examining is laid down as the foundation of the Doctrine following: and that, beſides the Text, ſundry other Scriptures brought in to make the Text ſpeak for it, were to be conſidered.