A Little Stone Found to be Counterfeit, Treatise · Part 1 · Section 3
SECTION III. Mr. Lockyers firſt Claſſe of Arguments, viz. Texts of SCRIPTURE, Act. 9. 26. Act. 2. 47. Heb. 3. 5, 6. brought as directly holding forth his Doctrine, anſwered.
section 1 HIs Arguments are of four Claſſes. 1. Some Texts of Scripture as directly holding forth his Doctrine. 2. Some others holding forth hints and ſhadows of it: 3. An induction of inſtances of particular Churches, mentioned in Scripture, as ſo conſtitute. 4. Some reaſons. We ſhall take them into conſideration in ſo many Sections according to their order in the Author.
section 2 To his Texts of Scripture he is pleaſed to preface with this confident expreſſion. That ye may know how richly the Scripture conſents to this: To which we ſay no more but that, it is moſt ſuteable to ſound a triumph after the victory: And ſo comes to his firſt Text, Acts 9. 26. And when Saul was come to Jeruſalem he aſſayes to joyn himſelf to the Diſciples, but they were all afraid of him, and beleeved not that he was a Diſciple. On which place, he, for effecting his purpoſe from it, commenteth thus: Firſt in a parentheſis, he ſuppoſeth that the Diſciples carriage here towards Paul proceeded from light and conſcience, and tenderneſſe in this mater, viz. of admitting members into their Viſible Church-communion: and makes a note upon that particle all, that they were a homogeneall body under the ſame light, &c. in the mater. Then addeth, What did they fear? That he did not make profeſſion of Chriſtianity? Why, now he tendered himſelf to do it: wHY ſhould they have denyed him now if bare profeſſion had been enough? It is evident they feared that he did but meerly profeſſe, and that they ſhould take in an heterogenerall peece; one that had but the outſide of that qualification which this new building ſhould have; and therefore Barnabas took him to the Apoſtles, and declared to them how he had ſeen the Lord in the way, and uſed all means to ſatisfie them of the reality of Gods work upon his heart. And upon this he was received as fit mater for this new houſe, and as ſuteable mater to that which was already in the building.
section 3 Anſw. 'Tis a wonder to me, and I profeſſe I cannot wonder enough that any judicious and learned of the Independent Brethren ſhould ever alledged this place for their Tenet in this Queſtion: yet not only our Author here, but others alſo before him, have brought it to that purpoſe. But I have obſerved it a thing incident even to good men, and in other things diſcerning, that when they have once taken up an opinion in mater of Religion, and it has gotten rooting in them, they become ſo fond in love with their own conception, that either readily they will even bend their wits to ſtraine and force Scripture to ſpeak for it; or elſe their judgement being ſomewhat vitiate, as to that particular, with affection, trowes any word almoſt ſpeakes clear for it. How others of them have improven this place, I ſtay not to conſider: but to what Mr. Lockier hes on it. 1. He ſuppoſeth that the matter between Paul and the Diſciples at Jeruſalem, was about admiſſion of him to be ſtated a member of that Viſible Church. Now where appeareth that in the Text? You'l ſay there he eſſayed to joyn himſelf to the Diſciples: good enough, forſooth, to pleaſe credulous and unſtable minds. The ſimple meaning of the words is no other thing but that he aſſayed to be familiarly with them. So the word *foreignis uſed afterward, c. 10. v. 28. Ye know that it is unlawfull for a man that is a Jew foreign i. e. to keep company or familiarly converſe with, or come unto one of another nation. 'Tis of the ſame ſenſe with foreign Joh. 4. 9. But beſides this, I think upon this ſuppoſition made by Mr. Lockier, and other Principles of his was concerning the Viſible Church, he may be put to a puzling queſtion. For when as it is held by our Brethren, that th… is no Viſible Church exiſting, but a particular Congregation; I would ask whether Paul had been a Viſible Church-member before this time any other where? And if ſo, whether he did now ceaſe to be a Viſible member of that former Church, and ſo of all Churches, by ſuiting to be a member of the Church at Jeruſalem, untill he was received in there? Then when he removed again from Jeruſalem, whether he laid down his memberſhip in that Church? Or if he continued ſtanding in it, when he was travelling through the world? Then if he laid it down, whether he behoved to be ſtated a member in another Viſible Church, and then in another, according as he removed from one place to another? 2. Whereas the Author ſayes that the Diſciples at Jeruſalem their carriage toward Paul was from light, and conſcience, and tenderneſſe in the mater of the conſtitution of the Viſible Church, and that they did fear they ſhould take in a heterogeneal peece, is evidently a bold fiction beſide the Text: And he muſt give me leave to doubt if he ſpoke that in good ſad-earneſt, can any man conceive any other thing to be meant by theſe words they all feared him, but this: that when as he had before been a violent perſecutor of Chriſtians, they apprehended he was ſtill ſuch an one, and might be now only ſeeking to inſinuate himſelf amongſt them as a Wolfe to deſtroy them▪ That they feared him the ſame way that Ananias did, v. 13, 14▪ of this ſame Chap. Will any man, I ſay, that reads the Story, when he comes to this Paſſage, conceive otherwayes of the meaning thereof? Nay, I appeal to the Authors own conſcience, if upon ſerious looking again upon the words and the ſeries of the Story, himſelf can conceive otherwiſe of it. Now ſuch a fear as this, and that light, conſcience, and tenderneſſe in the mater of Church conſtitution are very different things. As for his Argumentative queſtioning, What did they fear? That he did not make a Profeſſion of Chriſtianity? Why, now he tendered himſelf to do it,—but it is evident that they feared he did but meerly profeſſe, &c. I Anſ. 'Tis very poor and unbeſeeming a man of underſtanding pretending to ſpeak ſeriouſly: I ſay, that was not it they feared, that he did not make Profeſſion of Chriſtianity: nor yet that, that he did but meerly profeſſe, taking meer Profeſſion only in oppoſition to Profeſſion from a Principle of ſaving grace: but the thing they feared was his cruelty, which they had ſeen before, not knowing but he was ſtill on that ſame way: and they feared his profeſſing himſelf a Diſciple, and eſſaying to converſe familiarly with them, was but fraudulent counterfeiting to get advantage to execute his cruelty. And Barnabas his bringing him to the Apoſtles, and his diſcourſe touching the Lords dealing with him (wherein I confeſſe there is ſo much, as might ſway their judgements to account him not only one ſeriouſly and ſine dolo malo Profeſſing Chriſtianity: but alſo a truely gracious convert, yea, and an Apoſtle of Jeſus Chriſt too) was to take this fear out of their hearts, that they might without apprehenſion of danger converſe with him. And accordingly when the effect of Barnabas diſcourſe and information is ſet down, v. 28. we find not a word nor a hint of an Eccleſiaſtick admiſſion, or ſtating him into Church-memberſhip: But this is ſaid, he was with them coming in and going out at Jeruſalem, i. e. he was daily converſing familiarly with them. I need ſay no more to this Paſſage, but ſhall only adde this: Godly men would be more tender of Scripture then to uſe or rather to abuſe it thus; by ſhaping conceptions of their own, and then driving them into it by force. Come we to the next Text.
section 4 It is Act. 2. 47. And the Lord added to the Church dayly foreign the ſaved, eos qui ſalvi fiebant (ſo he tranſlateth it) but what hence to his purpoſe? He added to the Church the ſaved, thoſe which were out of harms-way, as we ſay, in a ſafe and ſure ſtate, and ſo are no perſons, but ſuch who have received the ſure mercies of David. A ſinner is not ſafe nor out of Gun-ſhot till indeed in Chriſt. And this is the mater accepted and taken in to build withall, and none elſe ſo far as they could make judgement between things that differed. After this he concluds by a dilemma thus: Either they were thus ſtrict upon their own will and ſo not to be followed: Or elſe by divine and infallible warrand; and ſo as a precedent which hath the force of a precept. And then takes occaſion to anticipate an Objection thus: And this is over and above a plain demonſtration of the poſſibilitie of the precept to be obeyed, which taketh off that Objection, 'twere well, Sir, if … ſo: But how can it be? How ſhall we do it? Why, it hath been …, therefore may be; therefore ſhould be, and no otherwiſe.
section 5 Anſw. Here are involved a number of things, ſome gratis affirmed, ſome evidently falſe. 1. He ſuppoſeth all theſe foreign, were already and antecedently to their addition to the Church, inwardly delivered and tranſlated from the ſtate of nature and ſin into the ſtate of grace, and begun reall union by faith in Chriſt, and this he grounds upon the Greek participle, which he will have tranſlated the ſaved, as noting a thing then already done. But this is a very weak ground to bear up that ſuppoſition. Why, who knoweth not that oftentimes in the Greek Language, paſſive participles of the preſent tenſe are uſed in the ſignification of gerundive names: So that [foreign] may be well rendered ſervandi, ſuch as were to be ſaved. And ſo hath Beza and the old Latine Interpreters rendered it, qui ſalvi ſierent, and the Engliſh Tranſlation, ſuch as ſhould be ſaved; and ſo the word doth not neceſſarily import, as the Author would have it, that theſe added were, antecedently to their addition, ſaved by the begun work of grace in them (tho we are not denying but it might been ſo with them) and that under that conſideration, and upon that account they were added. But this it doth import, that they were ſuch as God by the decree of Election had appointed to be ſaved, and that he added them to the Church as the means whereby they were to be actually made partakers of Salvation, as Calvine well taketh it up. 'Tis true, the Syriack Interpreter, as expounded by Tremel. hath it, qui ſalvi fiebant, but withall he hath the whole place thus, addebat quotidie eos qui ſalvi fiebant in Eccleſia, i. e. ſuch as were ſaved in the Church. 2. He ſuppoſeth that this Text ſpeaketh of Eccleſiaſtick addition of members, in foro exteriori, in the outward Court; by the Church Rulers, or them, and the Congregation together (to which of theſe belongeth this Act, we diſcuſſe not now) upon outward tryall and diſcerning. This again is beſides the Text, which ſpeaketh not one word of this, I mean, the Churches adding or admitting; but of Gods adding, which Interpreter… expound of the work of ſaving grace upon their hearts, co…ng and drawing them effectually to Chriſt: and diſtinguiſheth …om the acts of the outward Miniſtry upon them. See Calvin. in locum: moſt plainare the words of Eraſ Sarcerius in Marlorat. dicit Dominum eos addidiſſe Eccleſiae qui ſalvi fierent; perinde enim eſt ac ſi diceret Lucas, quos non addebat Deus, etiamſi ſe ipſi adderent Eccleſiae, non tamen fiebant ſalvi. So Mr. Lockiers dilemma falls to the ground, having no ground in the Text to ſubſiſt on. It ſuppoſeth the Text to be ſpeaking of an Eccleſiaſtick procedure with perſons, upon outward triall and diſcerning; when as the Text is ſpeaking of no ſuch thing, but of a divine efficiency upon perſons. 3. He ſuppoſeth that all and every one that were then viſibly added to the Church, and none elſe were added but ſuch as were tranſlated to the ſtate of grace, partakers of the ſure mercies of David, really in Chriſt, at leaſt ſo far as they could make judgement between things that differed: But firſt, I ask where doth he find, or how will he make out of the Text that interpretation, ſo far as they could make judgement, &c. and that the word foreign, muſt not be underſtood without any ſuch qualification, to import ſuch as were really ſaved. I think this, in divine deſtination, is that indeed is meant, and he ſhall never inſtruct from the Text that which he ſaith. 2. How will he make out from the Text, that all and every one that were by Eccleſiaſtick admiſſion added to the Church, and none elſe? The Text indeed ſaith, the Lord added ſuch as were to be ſaved, foreign. Doeth it hence follow, none elſe were by Eccleſiaſtick admiſſion added to the Church? The Author muſt give us leave not to believe every thing upon his bare Aſſertion, and muſt finde out new Logick ere he prove that conſequence; ſo then we ſee not how this Scripture conſenteth to this point of Doctrine: the ſimple meaning of the wods being thus much, that daily the Lord was by his effectuall aſſiſting the Miniſtry of the Goſpel, and working upon the hearts of men, bringing ſuch as he had a purpoſe to ſave unto the fellowſhip of the Church: that therein, as the ordinary way inſtituted by himſelf, they might be led on to the participation of eternall ſalvation. But this no wayes importeth, but many others not ſo deſtinate to ſalvation, might adjoin themſelves, and be by Eccleſiaſtick admiſſion received into the outward fellowſhip of the Church.
section 6 The 3d. Text is Heb, 3. 5, 6. And Moſes verily was faithfull in all his houſe, as a ſervant, for a teſtimony of th…ſe things that were to be ſpoken after: but Chriſt as a Sonne over his own houſe whoſe houſe are we, if we hold faſt our confidence, and rejoicing of hope firm unto the end. Hereupon the Author commenteth thus: To a Church of the Jews this is ſpoken, who 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 Go…, 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. 'Tis 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 Morlor…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 hop…; & 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 perſev…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 ſeemeth to me in Mr. Lockiers words here ſomewhat very like the Arminian apoſtacy of Saints, while you hold faſt (ſaith he) the practice and power of what you profeſſe, and when you let it go, &c. is he indeed of this judgement, that men may have the practice and power of godlineſſe, and afterward let it go? If he ſay, he meaneth of ſuch as have had it, ſo far as men could judge, &c. well, this qualification, if in any place, ſhould have been mentioned here, where without it, there might be ſo readily an apprehenſion of apoſtacy from true grace. But tell me, doth the Apoſtle when he ſaith, if ye hold faſt the confidence, and the rejoicing of hope firm unto the end, mean thus; if ye have and hold faſt theſe things ſo far as men can judge? What veſtigium of this appeareth in the Text? Nay is not the Apoſtle in that whole Chapter ſpeaking of grace to be performed and held faſt in veritati rei *Which if he wil have to be the requiſite qualification of the matter of of the viſible Church, in the Eccleſiaſtick Court, he may as ſoon get a Viſible Church, as a new World in the Moon, or Mr Mores Ʋtopia., in very deed? Was there ever any Interpreter that expoundeth him otherwiſe.