A Little Stone Found to be Counterfeit, Treatise · Part 1 · Section 2
SECTION II. Mr. Lockyers Doctrine pondered, and the State of the Controverſie between Us and the INDEPENDENT BRETHREN, touching the neceſſary Qualification of Members of the VISIBLE CHURCH, cleared.
section 1 MR. Lockiers determination, touching the matter of a Viſible Church, is pag. 7. fine and pag. 8. propounded in theſe words: The proper and allowed matter of a Viſible Church, now in the dayes of the Goſpel, is perſons truly converted, ſuch as God, who knoweth the hearts of all men, can bear witneſſe of, as indeed ſealed for his, by his Holy Spirit. (thus far he hath in a different Character, and then addeth, it would ſeem, by way of ſome explication) I ſay, this is the matter we ought now to take, to raiſe again the Tabernacle of David, and none other, not one other, no not in a whole Church, ſo far as men truly converted, and very ſpirituall, are able to diſcern and judge.
section 2 Firſt, I deſire humbly to know of the Author, why he reſtricteth this Doctrine, touching this point, to the Viſible Church, now in the dayes of the Goſpel? For 1 I had ever thought it the received Doctrine of all Orthodox Reformed Divines, that the Churches of the Old and of the New Teſt are of one and the ſame nature, as to eſſentials; and that the difference between them ſtandeth in accidentals only. 2. Why do many of his way-bring Arguments for this his Tenet, touching the allowed matter of a Viſible Church, from Paſſages of the Old Teſt. ſpoken in relation to the then Church? 3. If the Viſible Church in the dayes of the Old Teſt. might have conſiſted of others, as allowed matter, then are deſcribed here (which his reſtriction inſinuateth) i. e. of perſons not truly converted, &c. then, to borrow his Arguments brought afterward. 1. Either Chriſt was not the Rock and foundation of that Church, and that Church not a building being and bearing upon him, as a ſuperſtruction: or elſe then there might have been no Symmetrie, but Antilogie and Antiſtaſie; no agreement, but a fighting of the materials of the building with the foundation, and one with another: and yet the building might ſtand well enough, ſuch incongruous ſuperſtructions, and unſuiteable to the foundation, were good enough then. 2. Either that Church was not the Church of the living God, ſuch as in which God lives, dwels and walks: or then God did live and dwell in dead perſons, who only make a Profeſſion of Religion: and then, either the Church was not a pillar and ground to bear up truth unto the world: or dead perſons, who only made a Profeſſion of Religion, might have done that office well enough. 3. Then either in the Church of God there was none, at leaſt there might have been a true Church offering, and yet no pure offering, no offering ſpiritualor then a pure offering, i. e. ſervice ſpirituall, holy and acceptable unto God, might have been offered by perſons who only did profeſſe Religion, were dead ſtones, having nothing of ſpirituality in them, but meer formality: and ſo hypocriticall, and amongſt the number of them that are moſt abominable. Let the Author, if he hold that difference, intimated in his reſtriction, between the Churches of the Old and New Teſtam. extricate himſelf of theſe things: which, I am much deceived, if he ſhall be able to do, unleſſe either he retract his reſtriction, or otherwiſe ſhoar upon ſome Socinian and Anabaptiſtick Fancy concerning the ancient Church.
section 3 Secondly, Let it be marked here, that Mr. Lockier clearly aſſerteth that the neceſſary and eſſentiall qualification, abſolutely requiſite to conſtitute perſons, matter, or in a capacity to be Members of a Viſible Church, is true ſaving Grace known to God the ſearcher of hearts: and that is ſuch grace in the verity of the thing, and not only in the judgment of charity. Others in the Independent way, have ſpoken more warily in this matter; though indeed I confeſſe I do not ſee how, conſidering their proſecution of the point and the Arguments they uſe in it, they do not run into this ſame in the iſſue. However, it may hence appear, it was not for nought that the Author ſaid in his Epiſtle to the Reader, That he has ſpoken with more plain dealing then ſome other of his Brethren who have wrote of this Subject.
section 4 But haply it may be ſaid that he explaineth himſelf in the next words, viz. ſo far as men converted are able to diſcern and judge. Which ſeemeth to import a reſolving of the matter into the judgement of charity. Anſ. This ſeemeth not ſufficiently to ſalve the mater, for this additament ſeemeth to be brought in rather to expreſſe the mean whereby perſons ſo qualified as is ſaid before (viz. truly converted, &c.) are to be found out; then to expreſſe any thing in the objective qualification of the mater of a viſible Church. And certainly the Arguments brought afterward by the Author to confirm his Theſis, ſpeak all for men godly in the truth of the thing, as will appear when we come at them.
section 5 The third thing I would have marked in the Authors propoſall of his Doctrine, is this, that the judges by whoſe eſtimation men are to paſſe as the qualified mater of a Viſible Church, are by him determined to be men truely converted and very ſpirituall. All Writers of the Independent way, have not, I confeſſe, come to my hand: but of theſe I have ſeen, I remember of none that ſaith this much: ſo that it ſeemeth to be a new conception of his own, touching which I humbly deſire ſatisfaction in theſe particulars. 1. By this, when a perſon deſireth to be admitted a member of a Church, it followeth that his qualification is to be judged, not by the eſtimation of the whole Church, but of ſome ſpeciall members thereof: which is point-blank contrary to the Independent way of Government. The conſequence I prove. 1. thus: Either it muſt be ſaid that all and every one of the Church are truely converted de facto: or if that be not ſaid, this which we have ſaid doth unavoidably follow: but the former will not be undertaken by the Author; becauſe it is point-blank contrary to plain Scripture, telling us that many are called but few choſen: and this is confeſſed by ſuch as are moſt peremptory for his way of Church conſtitution*Barrow diſcov. falſe Church, p. …0. Ainſworth.. Objection. Ay, but all are true Converts in the judgment of charity. Anſw. Such explanation is not mentioned or hinted by the Author when he ſpeaketh to this point of the Judges, by whoſe eſtimation Church-mater is to paſſe. 2. I prove the conſequence thus: Mr. Lockier ſpeaketh of ſuch men to be Judges, as are not only truely converted, but alſo very ſpirituall. Now very ſpirituall importeth, I conceive, in plain Engliſh, if not a ſuperlative degree, yet certainly ſomewhat above the meer poſitive; to be very ſpirituall, is more, yea much more then ſimply to be really and truely ſpirituall: So that either he muſt of neceſſity ſay that a Viſible Church muſt conſiſt of ſuch only, who are not only, ſimply true converts; but alſo much more, far advanced Chriſtians; and ſo new born Babes, bruiſed reeds, and ſmoaking flax, muſt be held out, cruſhed, and quenched; or that which we ſaid muſt follow. Now I ſuppoſe yet further that moſt part of the Congregation be ſpirituall, but in the poſitive degree, and onelyonly two or three, or a few number in compariſon, be very ſpiritual (certainly this may be by our Brethrens way of conſtituting a Church: for they grant ſuch as have any thing, the leaſt thing in truth of Chriſt appearing in them, are not to be excluded) then the reſolution and judging of the whole buſineſſe, muſt be devolved upon theſe few. Nay I muſt preſſe it yet further: Albeit it may be granted that when a Church is now compleatly conſtitute in its integrality, and organized with all its members, it cannot be well ſuppoſed, but there will be therein ſome ſuch men, very ſpirituall; at leaſt Rulers; whom if ſo be they had not of themſelves, while they were yet a gathering, yet it may well be ſuppoſed, that while they are yet but a gathering, all of them are but ſpirituall in the poſitive degree. For what hinders, but ſuch a company of perſons may come together to gather into a Church? Now, I pray, what ſhall be done in this caſe, if Church-mater in point of fitneſſe muſt paſſe by the eſtimation of men, more then poſitive in ſpiritualitie? Muſt it be ſaid in ſuch a caſe that though they be all ſatisfied in conſcience concerning the truth of one anothers converſion, Yet they are not fit mater to make themſelves a Church? I would ſee ſemblance or ſhadow of reaſon for this. Yea it appeareth contrary to ſound reaſon, becauſe in homogeneall bodies (ſuch as a Church is, by the Doctrine of our Brethren, in the inſtance and period we are now ſpeaking to) what is ſufficient to conſtitute a part, is ſufficient alſo to conſtitute the whole. Therefore if Converſion and ſpiritualneſſe in the poſitive degree, be ſufficient for one member of the Viſible Church, its ſufficient alſo for the whole, I mean, conſidered yet as totum homogeneum. The Author would do well to aſſay a clearing and extricating of theſe things upon his Principles.
section 6 The fourth thing to be conſidered is, that the Author hath choſen an ambiguous term to be the ſubject of his theſis, not diſtinguiſhing nor ſhewing in what ſenſe he takes it (which is not a little fault in determining contraverted points) while as he ſpeaks thus, allowed mater of the Viſible Church: For mater of a Viſible Church may be ſaid to be allowed in a double ſenſe or relation, viz. either in regard of what is incumbent to a man himſelf by way of duty before God: or in regard of what is requiſite in him by way of qualification in the outward Eccleſiaſtick Court, whereupon the Church may and ought to proceed in admitting him to the externall communion of the Church. I confeſſe that none are mater of a Viſible Church allowed in the former ſenſe or relation, but ſuch as are (not only ſo far as men moſt ſpirituall can diſcern or judge, but alſo) in very deed true converts and beleevers. Its a mans duty in profeſſing Chriſtianity and adjoyning himſelf to the Church of Chriſt, to beleeve with his heart as he profeſſeth with his mouth; otherwiſe he is matter not approven, not allowed of God. But I beleeve its another thing to enquire what is mater of the Viſible Church allowed in the latter ſenſe: and thinks that adviſed men among our Brethren of the Independent way will ſay the ſame in the generall. Yet I trow it ſhall be found afterward that the ſtrength and ſtream of our Authors Arguments, runs in the former; and ſo are little to the purpoſe of the Controverſie between us and our Brethren, touching the mater of the Viſible Church.
section 7 To make way for a more clear diſcovery of this, and to the effect we may in the whole enſueing diſput know what we are doing, and not fight in the dark Andabatarum more, it is neceſſary before we proceed further to open up and bound the ſtate of the controverſie, which Mr. Lockier hes not done, I cannot tell upon what intention; or if upon any deſign at all, and not rather out of pure neglect, or ſome other ſuch thing. If he ſay he was Preaching to people, and not Diſputing in the Schoole; and that therefore it was not needfull, nor becoming, Scholaſtically to ſtate a controverſie. I Anſw. Whether in Pulpit or Schoole, his purpoſe was to draw his hearers of this Nation from a Doctrine which they had learned and profeſſed before the world, to a new way. Sure, ingenuous dealing would have required that the Doctrine of this Church, which he intended to refute, and to take them off, ſhould been, once at leaſt, plainly and ſimply propounded and preſented before them. This he doth not all along, but in effect ſpeaks ſo indirectly, as if we allowed all meer profeſſours whatſoever, to be members of the Viſible Church. Well, what he hes not done, we ſhall endeavour according to our weakneſſe to do: and ſhall deal more liberally with his ſide, then he hes done with ours. Now then let theſe conſiderations be premiſed.
section 8 1. Let it be conſidered that this controverſie is not about the Members of the Myſticall, Inviſible Church, or of the Church according to its inward ſtate: but of the Members of the Viſible Church, as ſuch; or of the Church according to its external ſtate. The Church Myſticall, Inviſible, or according to its inward ſtate is the ſocietie of men effectually called unto ſaving communion with Chriſt, to which doth belong, in the intention and purpoſe of God, all the promiſes of ſpirituall bleſſings pertaining to life and ſalvation. The Church Viſible and conſidered according to its externall ſtate, is the ſocietie of men profeſſing true Chriſtian faith and Religion, for communion in the outward exerciſes of the Worſhip and Ordinances of God: Admiſſion of members into the Church Inviſible is the work of God by the operation of the Spirit in Effectuall Calling and ingraffing men into Chriſt. Admiſſion of members into the Church Viſible, and according to its externall ſtate is committed to the Paſtors and Rulers of the Church, who being men, and ſo not ſeeing the inward conſtitution and condition of hearts, muſt look at things obvious to the ſenſes, in their adminiſtration of this work. Whence, one may be orderly and lawfully admitted a member of the Church Viſible, who is not a member of the Church Inviſible. And about this our adverſaries, I conceive, at leaſt ſuch as are moſt ſound and intelligent amongſt them, will make no controverſie. Further, it is to be obſerved that the queſtion and controverſie between us and the Independent Brethren, much differs from that which is debated between the Papiſts and the orthodox concerning Church-members. The ſtate of th… controverſie with Papiſts, which they, and namely Bellarmine, involve with many Sophiſmes, is truely and really this (as the judicious Ameſ. hes well obſerved, Bellar. Enerv. lib. 2. de Eccleſia cap. 1. theſi. 10, others have not ſo well conſidered) whether the whole multitude of profeſſours, comprehending as well unregenerate hypocrites and reprobats, as true elect believers, be that Church of Chriſt to which properly doth belong all theſe excellent things, ſpoken of the Church in Scripture, viz. that it is redeemed by Chriſt, the Body of Chriſt, the Spouſe of Chriſt, quickened, acted and led by t…e Holy Spirit, partakers of all the ſpirituall bleſſings, ſo that the gates of Hell ſhall not prevail againſt it. Albeit Papiſts dare not ſtate the queſtion in theſe terms; yet the affirmative thereof is the thing they intend, that they might obtain a Catholick Viſible Church at all times illuſtriouſly viſible, infallible, and unfailable; and that there Romane is it. But it is a far other matter that is debated between us and our preſent adverſaries, viz. what perſons are to be admitted and accounted to belong to the Church Viſible, according to its outward ſtate. So that theſe, who ſhall make uſe of Arguments uſed by Orthodox Writers, in ſhewing that not wicked, hypocrites and reprobates, but only the elect true beleevers are members of Chriſts Church, againſt us for affirming that all who outwardly do ſeriouſly profeſſe the Chriſtian faith are to be admitted, and accounted members of the Viſible Church: they are clearly in a great miſtake and impertinency.
section 9 2. Conſider, we are to diſtinguiſh Viſible Church-memberſhip in actu primo, and in actu ſecundo. I muſt crave leave to uſe theſe terms, and ſhall explain what I mean by them. By the actus primus of Church-memberſhip, I mean ſuch a ſtate and condition of a perſon as makes that now he is not to be reckoned and looked upon by the Church, Paſtors or Profeſſours as foreign i. e. without, but foreign, not as a ſtranger and alien, but as a Brother, 1 Cor. 5. 11, 12. And conſequently may and ought to be overſeen, cared for, and fed by the Paſtours and Rulers of the Church, as a part of the flock, and by private profeſſours dealt with in duties of Chriſtian fellowſhip according to their and his capacitie. The actus ſecundus of Viſible Church-memberſhip, is foreign & fruitio, i. e. the fruition and actuall uſe of Church priviledges, ordinanc… ▪ and acts of outward Chriſtian fellowſhip: This diſtinction is of neceſſary conſideration in this controverſie. For it is certain, one may be actually a member of the Viſible Church in actu primo, and yet not actually injoy the uſe and exerciſe of all and every Church priviledge and ordinance, whereunto Church-memberſhip gives him a right in habitu: Becauſe unto the fruition of the actuall exerciſe of ſome priviledge and ordinance there may be required an eſpeciall condition, which may be a man wanteth through ſome phyſicall incapacitie, or ſome morall defect. As under the Old Teſtament, perſons that were undoubted members of the viſible Church of Iſrael; yet might for ſome legall pollution, as an iſſue of blood, touching of a dead body, &c. been debarred from the publick Aſſemblies of the Church and Sacrifices for a time, untill they were cleanſed from the pollution according to order inſtituted by God: So alſo one who is an acknowledged member of the Viſible Church, being overtaken with a ſcandalous fault, and not carrying himſelf obſtinatly, but ſubmitting himſelf, may be kept from the actuall exerciſe and uſe of ſome Ordinances, untill the ſcandall be ſufficiently removed, yet ſtill, as is acknowledged on all hands, continue a Church-member in actu primo; and it hath been conſtantly held by Orthodox Divines, untill Anabaptiſts aroſe, that Children under the Old Teſt▪ being born in the Church, were then, and now being born in the Chriſtian Church are, even while under the years of diſcretion, members of the Viſible Church. Although neither then they were, nor now are capable of actuall uſe and exerciſe of all Church-priviledges and Ordinances. Therefore it is one thing to enquire what is requiſite to conſtitute one capable of Church-memberſhip ſimpliciter and in actu primo; and another to enquire what is requiſite to make one immediatly capable of actuall uſe and exerciſe of all and every Church-priviledge and Ordinance whereunto Church-memberſhip doth entitle him.
section 10 3. Conſider: we muſt difference between that which is required of a man, by way of duty in foro Dei, that he may adjoyn himſelf unto Church-communion, and participate Ordinances in ſuch a manner as is neceſſary for his own ſalvation, and approving himſelf to God: and that which is required of him by way of qualification in foro Eccleſiaſtico, that the Church may lawfully and orderly admit him to their externall communion, and thereafter reſpect, account, and deal with him as foreign i. e. amongſt theſe that are within. The reaſon of this diſtinction is clear, becauſe the duty of a man that will ſo adjoyn himſelf into the communion of the Church as is requiſite for ſalvation, and for approving himſelf therein to God, doth, no doubt, reach formally and directly the inward man, the frame and acting thereof: But the qualification requiſite in the Eccleſiaſtick Court whereupon the Church is to proceed in admitting or acknowledging men Church-members, doth conſiſt (formally and directly, at leaſt) only in ſomewhat outward and apparent to men: For it is a ſure rule, de occultis non iudicat Eccleſia, as is confeſſed by Hooker, Survey, Part. 1. c. 2. pag. 15. ſpeaking of the ſame purpoſe, and by Mr. Lockier himſelf, pag. 55.
section 11 4. Conſider: There is an holineſſe relative or adherent, and an holineſſe abſolute and inherent. The holineſſe relative and adherent conſiſteth in the ſeparation of a thing from a common uſe, and dedication of it unto ſome holy uſe or end. Holineſſe abſolute or inherent conſiſteth in qualities or actions of a perſon agreeable to the Law of GOD. In the former way, the ſtones of which the Temple was built are called ſtones of holineſſe, Lam. 4. 1. So the Temple it ſelf, the Veſſels conſecrated to the Worſhip of God, the City of Jeruſalem, are called holy. In like manner perſons in a ſpeciall way ſet apart for the Worſhip of God, as the Prieſts and Levites, and eſpecially the High Prieſt, are called holy. In like manner the whole People of Iſrael are ſaid to be holy, Deut. 33. and to be ſanctified by God, Exod. 31. 13. Lev. 8. 8. and 21. 8. and 22. 32. Becauſe, to wit, God by entering in Covenant with them, had ſeparated them from other people, and Adopted them to be a peculiar People for himſelf: in the ſame ſenſe, 1 Cor. 7. 14. The Children born of one Parent at leaſt a beleever, i. e. a Profeſſour of Chriſtian Religion are called holy, becauſe they are comprehended in the Covenant made with, and imbraced by the Parents for themſelves and theirs: and ſo are to be eſteemed as among Chriſtians ſeparated from prophane people, and dedicated to God.
Again, holineſſe is either inward and true, which conſiſteth in the inward renovation of the ſoul, faith, hope, love and other ſupernaturall habites and their elicite acts: Or externall, which conſiſteth in the Profeſſion of the true and Orthodox Religion, and a converſation, ſo far as comes under mens knowledge, ordered according to the rule of Gods Commands, as is competent to humane weakneſſe, i. e. without ſcandall, at leaſt, contumacy and obſtinacy in ſome given ſcandall, and comprehendeth alſo in it that holineſſe relative and of dedication. Further it is worthy diligent obſervation here, that when it is ſaid the Church is a ſocietie of viſible ſaints, this may be underſtood in a double ſenſe; for the Epithete [viſible] may either be taken as a note ſignifying not the nature of the form which gives the denomination of Saints or holy: but an adjunct thereof, viz. the notoreitie and manifeſtation of it before men. In which ſenſe if it be taken in that deſcription, viſible Saints are ſuch as by outward, manifeſt and evident ſignes and tokens are perceived and acknowledged to be endued with true inward holineſſe, and grace of regeneration. Or it may be taken as a note ſignifying the very nature and kind of the form, i. e. holineſſe which giveth that denomination. In which ſenſe if it may be taken, then men are ſaid to be viſible Saints, in ſo far as they are adorned with externall holineſſe, although abſtract from that internall and true grace of regeneration.
section 12 The ſtate of the Controverſie then lyeth in this, to expreſſe it as plainly as I may, what is requiſite in a perſon as the neceſſary qualification in the Eccleſiaſtick Court, whereupon he is to be received or acknowledged as a member of the Viſible Church, and is to be accounted as not foreign, i. e. among theſe that are without, but foreign, i. e. among thoſe that are within, and ſo over whom the Paſtors and Rulers of the Church ſhould watch, and care to feed him by the Ordinances of Chriſt, according to his capacity, and to whom private Chriſtians ought to perform duties of Chriſtian communion according to their ſtations? viz. whether reall, internall grace of regeneration, repentance toward God, and faith in Jeſus Chriſt: at leaſt ſuch evident ſigns thereof, manifeſted and approven upon acurate examination and triall, as is a ſufficient ground whereupon the Church may and ought to eſteem and judge the perſon truly gracious, regenerate and endued with true ſaving faith and repentance; in a word, a true inward Saint, or if ſomewhat elſe.
section 13 As for the Tenet of the Independent Brethren, all of them ſpeak not the ſame way. Mr. Hooker, Survey part. 1. c. 2. pag. 20, 21. confeſſeth that the expreſſions of ſome of his Brethren, as well as thoſe of the Separation, are ſomewhat narrow at the firſt ſight, and ſeem to require exactneſſe of the higheſt ſtrain, and ſo ſpeaks for a candide interpretation of them, to wit, that when ſuch Phraſes of theirs occurre upon this Subject, as theſe: OnelyOnly the Saints, faithfull, called and ſanctified, are to be members of the Congregation: ſuch a conſtruction as this be put upon theſe words: perſons viſibly, externally ſuch to the judgement of charity, not alwayes really and internally ſuch, by the powerfull impreſſion of Gods free grace. Certainly ſome of them have ſo roundly affirmed that none ſhould be acknowledged members of the viſible Church, but ſuch as are true internall Saints, that hardly can ſuch a conſtruction be put upon their words. See D. Holmes and Mr. Barclets expreſſions ſet down by Daniel Cawdry in his Schem of contradictions in the Independent way, n. 17. And Mr. Lockiers expreſſions of this purpoſe along his Lecture can as hardly ſuffer ſuch a conſtruction. Others of them indeed have ſpoken more warily and in a lower ſtrain, as Mr. Hooker himſelf, ſtating the Queſtion, p. 1. pag. 15. tells us perſons who, may be, are hypocrites inwardly; yet if their converſations and expreſſions be ſuch, that we cannot but conclude in charity, there may be and is ſome ſpirituall good in them, we ſay and hope, and are bound to conceive they are Saints; theſe are fit mater of a Viſible Church. Only it is to be obſerved that it cannot be well diſcerned by his words, whether he meaneth a *By a poſitive judgement, wee meane the elicting of an act of the underſtanding, whereby we affirme the man to be ſuch: and by a negative judgement, the abſtaining from affirmation of the contrarie.negative judgment of charity, or a poſitive: his words, as to this, are ſo wavering and fluctuating, and that very remarkably, pag. 14. end, and 15. begin. he ſpeaketh of the mater thus: So far as rationall charity directed by rule from the Word, a man can not but conclude that there may be ſome ſeeds of ſome ſpiritual work of grace in the heart. Here if we look at theſe words, A man can not but conclude, one would think that a poſitive judgement were intended: for that expreſſion doth import a neceſſity of elicting poſitively an act of judgement affirming of the ſubject, that form touching which the Queſtion is. But the next word which is but a may be (nothing being more ſaid there, before he concludeth the deſcription of Viſible Saints) ſeemeth to caſt down that and to import leſſe. Then a little after he expreſſeth clearly a poſitive judgement: we ſay and hope, and are bound to conceive they are Saints. Again in propounding the ſtate of the Queſtion, the mater is involved in a cloud: We cannot conclude but in charity there may be and is ſome ſpirituall good in them, &c. If we look at that, we cannot conclude but, &c. one would think only a negative judgment were intended: for theſe words import no more but a neceſſity of abſtaining from an act of judgment, whereby the form in Queſtion is denyed of the ſubject, or the contrair thereunto affirmed. But when it is added, there may be and is, &c, this ſeems to ſpeak for a poſitive. Before it was, we cannot but conclude; and therewith, there may be, only. Now it is, we cannot conclude but: and herewith there may be and is. I verily think the godly man has been at a puzzle in his conceptions about the mater. Of all the Brethren of the Independent way, whoſe Writings I have had occaſion to ſee, Mr. Nortoun in his Anſwer to Gulliel. Apoll. his Queſtions are moſt m…derate, and come neareſt to the truth. In many particulars he cometh below that which is required by moſt part of all others of that way, particularly in that expreſly he aſſerteth that it is not a poſitive judgement, but only negative, that we are to have of the grace of Church-members, c. 1. that we are not poſitively to judge ill of them.
section 14 But not to inſiſt on theſe differences: this in generall is their common Tenet, that only ſuch can be taken to be members of the Viſible Church, whether as foundationalls at the firſt gathering of the Church, or as additionalls by admiſſion into fellowſhip of the Church; as may and ought to be accompted in the judgement of charity true heart-beleevers, having reall communion with Chriſt, and that upon ſufficient evidences given thereof. 1. By knowledge in the Fundamentall points of Religion, and ſuch other as are requiſite and neceſſary to be known for leading a life without ſcandal. 2. An experimentall work of Grace upon their hearts, of Repentance towards God, and Faith in the LORD JESUS CHRIST. 3. A converſation, not only without ſcandall and offence before men (indeed Norton goeth no further) but alſo without neglect of any known duty, and commiſſion of any known ill, concerning which they muſt be a good ſpace tryed firſt in a way privat: if the Church be a gathering, by one another mutually, untill they be mutually ſatisfied in the judgement of charity touching the truth of the grace of each other. If it be in the admiſſion of additionall members, the triall is firſt by the Ruling Elder or Elders, both by way of diligent enquiry, for information, from others, and by way of conference with, and examination of the parties themſelves. Then all things being clear and ſatisfactory to the Elder, the perſon being propounded to the Church, the people alſo muſt (as opportunity may ſerve them) try their ſpirituall condition, and that both wayes too. If theſe find no realitie of ſatisfaction, they preſent their diſſatisfaction to the Elder or Elders, which ſtayes the proceeding for the preſent. But if ſatisfaction hath been gotten by Elders and People in this privat way, then the perſons to be admitted muſt further (every one after another, if it be at the firſt gathering of the Church) make, firſt a publick confeſſion of their knowledge and faith in the grounds of Religion: then a declaration of the experimentall work of their effectuall vocation. 1. In Repentance from dead works. 2. In their unfeigned faith towards the Lord Jeſus: and then muſt produce, if required, a teſtimony of their blameleſſe converſation. For a teſtimony to my faithfulneſſe in this repreſentation of their Doctrine, I refer the Reader to theſe on the Margent*Hookers Survey, p. 1. c. 2. pag. 14, 15, 24, 25. p. 3. cap. 3. pag. 4, …. Brief Narrat. of the pract. of the Churches of N. E. pa. 1, 2, 8, 9. Mr. Cottons way, cap. 3. ſect. 2. pag. 54, 55. ſect. 3. pag. 56, 57, 58.. So in a word their Doctrine in this point is, that none are to be received members into externall fellowſhip of the Viſible Church, but ſuch as are already true heart-converts indued with ſaving grace, and having reall internall fellowſhip with Chriſt, in the judgement of charity grounded upon ſuch triall and evidences, as we have heard.
section 15 As for our judgement in the controverſie (I mean of the Church of Scotland at which the adverſaries, eſpecially this with whom we have to do, mainly hath an eye. Albeit we know no Proteſtant Church in the world, differing from us in this, but the Independents) ſcarcely ſhall you find any of our adverſaries directly make a propoſall of it what it is: but for the moſt part, as they give intimations thereof here and there, would bear men in hand that we do allow any whoſoever profeſſe the Chriſtian faith, although their lives and converſations were never ſo wicked and prophane, to be fit matter and members of the Viſible Church. Which is, I muſt ſay, much want of ingenuitie in them, and great injurie done to us, as will appear ſhortly. So Mr. Lockier along this Peece intimating our Doctrine ſpeaks alwayes of perſons meerly profeſſing the things of God. But I wonder much how that did fall from the Pen of Reverend Mr. Hooker, ſpeaking of our judgement, Surv. p. 1. c. 2. pag. 20. The pinch of the difference lyeth in this, whether ſuch as walk in a way of prophaneneſſe, or remain pertinaciouſly obſtinate in ſome wickedneſſe, though otherwayes profeſſing and practiſing the things of the Goſpel, have any allowance from Chriſt, or may be accounted fit mater to conſtitute a Church: this is that which is controverted and ſhould have been evicted by Argument, he is ſpeaking to Mr. Rutherfurd. Good Mr. Hooker, where did you ever read ſuch an aſſertion as this in Mr. Rutherfurd, or any of ours? I need not ſtay upon vindicating Mr. Rutherfurd in this: he will do it ere long himſelf. I ſhall only plainly propound our Judgment upon the Queſtion, in theſe two Concluſions.
section 16 1. Concluſ. True, heart converſion, regeneration, ſanctificati… inward ſaving grace in reality of exiſtence, or conceived at … to be in the judgement of charitie, is not requiſite as the qualification neceſſary, in the Eccleſiaſtick Court, in order to admitting perſons to be members of the Viſible Church. Or thus, to the ſame purpoſe, it is not neceſſary nor requiſite, to the effect that perſons be accounted fit mater of the Viſible Church, that they be ſuch as upon tryall and approven evidences, may and ought to be conceived, in the judgement of charity, by the Church, already inwardly regenerate, ſanctified, taken into reall fellowſhip with Chriſt. And therefore we judge it altogether unwarrantable to put ſuch as are deſirous of the externall fellowſhip of the Viſible Church, to ſuch tryalls touching the work of ſaving grace in their hearts, in order to admitting into Church-fellowſhip, and as antecedently neceſſary thereunto, as is tanght and practiſed by Independents, and ſet down ſummarly here a little before.
section 17 2. Concluſ. A ſerious, ſober outward profeſſion of the faith and true Chriſtian Religion, together with a ſerious profeſſion of forſaking former ſinfull courſes, (if the perſon be one coming out of heatheniſme or ſome falſe Religion) or an outward converſation free of ſcandall, at leaſt, accompanied with obſtinacy (if he hath been a Chriſtian in Profeſſion before) and a ſerious Profeſſion of ſubjection unto the Ordinances of Chriſt: A ſerious profeſſion of theſe things, I ſay, as ſuch, conſidered abſtractly (abſtractione ſimplici) from the work of inward ſaving grace and heart-converſion by true Repentance and Faith, is ſufficient qualification in the Eccleſiaſtick Court to conſtitute a perſon fit mater to be received as a member of the Viſible Church, and accounted foreign i. e. amongſt theſe that are within. If it be asked what I mean by a ſerious profeſſion? I Anſ. Such a profeſſion as hath in it at leaſt a morall ſincerity (as practick Divines are wont to diſtinguiſh) tho haply not alwayes a ſupernaturall ſinceritie, i. e. (that I may ſpeak more plainly) which is not openly and diſcernably ſimulate, hiſtrionick, ſcenicall, and hypocriticall in that hypocriſie which is groſſe: but all circumſtances being conſidered, by which ingenuity is eſtimate amongſt men, giving credit one to another, there appears no reaſon why the man may not and ought not to be eſteemed, as to the mater, to think and purpoſe as he ſpeaketh from whatſoever habituall principle it proceedeth, whether, viz. of ſaving grace and faith, or of faith hiſtoricall, and conviction wro… by ſome common operation of the Spirit. A man that hath ſuch a profeſſion as this and deſireth Church-communion, I ſay, the Church ought to receive him as a member. And albeit I deny not but where there is juſt or probable ground of ſuſpition that the profeſſion hath ſimulation and fraudulent dealing under it, as in one new come from a hereticall Re…igion, or who has been before a perſecutor of the faith and profeſſours thereof; there may be a delay in prudencie and time taken to try and prove if he dealeth ſeriouſly and ingenuouſly: but that tryall muſt not be to cognoſce upon the truth of the work of ſaving grace in the heart. Paſtours indeed ought wiſely and diligently try and acquaint themſelves, as far as they can, with the ſpirituall ſtate of all the members of their flock, that they may the better know to divide the Word of God aright, giving to every one their ſuitable portion, that beginners may be promoved in the grace of Chriſt, and ſuch as are yet in a naturall ſtate may be awakened to ſlee from the wrath to come. But I utterly deny that ſuch a tryall of perſons touching the truth of the work of grace in their hearts is antecedently and in order to their admiſſion neceſſary, and in duty incumbent to the Church that is to admit them.
section 18 Having thus ſtated the Queſtion, and bounded the differences about it; it would follow that we ſhould in the next place bring Arguments to confirm what we hold for truth, and to refute the contrary. Which method we would have followed were we not upon the examination of a particular Peece of an adverſary, whoſe method we reſolve to trace ſtep for ſtep. Therefore proceeds now to conſider his Arguments what force they have to confirm his, or infringe our Doctrine. Afterward having conſidered what Objections he brings againſt himſelf as ours, and his anſwers to the ſame, we ſhall adde ſome ſuch other Arguments as may be ſatisfactory to Readers, and the Author may, if he think fit, take to his conſideration.