A Little Stone Found to be Counterfeit, Treatise · Part 1 · Section 9

A Little Stone Found to be Counterfeit · Treatise · Part 1 · Section 9

p. 127SECTION IX. Some further Arguments confirming our Doctrine and everting the adverſe opinion about the neceſſarie qualification of Members of the Viſible Church.

section 1 MR. Lockier hath choſen out ſome Objections againſt his Doctrine as made by his adve…ſarie, but indeed framed at his own pleaſure, only two of them are in cauſâ, the other are but extrinſecall to the cauſe, Reflections and prejudices againſt perſons; this I confeſſe has been wittily done, for gaining advantage in the minds of Hearers and Readers unacquainted with the controverſie for his own, and againſt his adverſaries cauſe: But it is not very ingenuous dealing. What? has there never a reaſon more been brought, againſt that Tenet of his, by learned men, but theſe two? I cannot think, but he has ſeen and read Gul. Apolon. conſideration of certain controverſies &c. ſ…nt to the Aſſembly at Weſtminſter, 1644. Spanhems Epiſtle to M…. Buchana… ▪ Mr. Rutherfurd his fi…ſt and ſecond book a…ainſt the Independent way; however he might have read them, and found therein, beſides p. 128other writings of Orthodox Divines, ſome other arguments to anſwer; Well, becauſe he has thought it fit to content himſelf with theſe two (which yet, how he has ſatisfied, we leave it to the intelligent Reader to judge) we ſhall adde ſome few more, not troubling our ſelves nor the Reader with repetition of all that hath been ſaid by others.

section 2 Arg. 1. If Moſes did admit as Members into the external communion of the Viſible Church under the Old Teſt. men profeſſing the true God of Iſrael, the Covenant with him, and his true Worſhip, without enquirie for the Work of true Grace in their hearts, or poſitive evidences, that they were truely converted, regenerate, and gracious, ſo far as men could diſcern and judge; Yea, knowing aſſuredly that many of them were as yet, unconverted and hard hearted: Item, if Iohn the Baptiſt, the Apoſtles, and the Maſter Builder and Lord of the Church Jeſus Chriſt himſelf, did admit into the externall communion of the Viſible Church of the New Teſt. ſuch as did profeſſe the Chriſtian Faith, as ſoon as they did profeſſe, without delay for trying and ſearching evidences of the Work of Grace in their hearts; Then in all Churches perſons ought to be admitted upon the ſame termes; And it is not a neceſſary qualification, in foro Eccleſiaſtico, for conſtituting one capable of Viſible-Church-Memberſhip, that he be truely converted, ſuch as God who knoweth the hearts of all men can bear witneſſe to, as indeed ſealed for his, by his Spirit, ſo far as men truely converted and very ſpirituall are … to diſcerne and judge, but the antecedent is true in all the parts thereof: Ergo, &c.

section 3 As to the conſequence or connexion of the propoſition, it is likely Mr. Lockier will not acknowledge it upon the firſt part of the antecedent, viz. the manner and ground of admitting Members into the Viſible Church of the Old Teſtament, becauſe his judgement, as ſeemeth, is that the conſtitution of the Viſible Church of the New Teſt. in this point is eſſentially different from that of the Old, for he reſtricteth his Theſis concerning the matter of the Viſible Church to the day… of the Goſpel, not once, which to me ſmelleth …nk of Anabaptiſts, who, as we know, denying Infant Baptiſme upon this ground becauſe they cannot give evidences of Faith; Being preſſed with the Argument taken from Infants p. 129Church-Memberſhip, and ſealing with the initiating Sacrament under the Old Teſtament to eſchew, if they could; the dint of that argument, do run upon the aſſertion of an eſſentiall difference between the conſtitution of the one Church and of the other, and ſo deayes the conſequence from practiſe in the one to the other, as we ſee Mr. Tombs doeth in his diſpute with Mr. Baxter. I will not think that Mr Lockier doth run the Anabaptiſts length in making uſe of that difference: Bu… certai… if he aſſert, as he ſeemeth to do, an eſſentiall difference … one and the other, he, for his part, gives them a fair ground … that argument uſed by all Orthodox Divines for Infant Bap…e▪ but the Orthodox have ſolidely aſſerted and maintained, that the conſtitution of the Church under the Old Teſt. and New, differ not in eſſentialls but in accidentals only. If our Author be otherwiſe minded, I deſi… him to ponder and anſwer what the learned and acute Divine Mr. Baxter hath on that purpoſe in his diſpute againſt Tombs, pag. 30, 31, 32, 33, 34, 35, 36. and I will in the mean time ſuppoſe, with the conſent of all Orthodox Divines, the conſequence of the Propoſition, even upon that firſt part of the Antecedent, to be valide.

section 4 As to the conſequence … the other part of the An…cedent viz. the practice of John the Baptiſt, the Apoſtles, and of our LORD JESUS CHRIST himſelf under the New Teſt. admitting perſons to the fellowſhip of the Viſible Church, upon their firſt profeſſing faith and ſubjection to the Ordi…nces, without any delay of time for trying the ſincerity …d …rut… of the work of grace in the heart: I know what uſes to be excepted, againſt the practice of the Apoſtles and the conſequences there deduced from it, viz. that the Apoſtles were men indu… with an eminent gift of diſcerning; and therefore although th… … admit men as ſoon as they made profeſſion without further deny or tryall▪ yet that they did this as, by reaſon … their gift of diſcerning, perceiving in the perſons true inward ſaving grace.

section 5 But to this, ſuppoſing that (which we ſhall make good in the proofe of the aſſumption) they did admit them upon their firſt making profeſſ… without delay or further enquirie. I rejoyn thus. If the Apoſtle …d admit them … diſcerning, and judging poſitively reall grace in them; then that diſcerning and judging of p. 130theirs eithe… … proceed from; and was the act of an … ordinary gift of an … and Propheticall Spirit; or from … ordinary gift of d…cretion common to beleevers. 1. It cannot b… ſaid that it was from the former. For, 1. I require a proof thereof from the Hiſtory of Scripture, becauſe this Queſtion bei… about … of fact, the probation is incumbent to my adver… … the affirming party. But he ſhall … be able to … of this from the Hiſtory of … ſuch … …dinary Propheticall gift of diſcer… … of that … E. G, the gift of Diting and … …nicall Scripture, was not inherent in the mind of the … way of … permanent …abite whereof they might make… … …eir own will in ordinary: But was preſent to them by … …anſient motion or …ſcation of … Spirit. Now albeit it be true that the Apoſtles …me…mes, de f…cto, had ſuch an extraordinary and Propheticall inſpiration, whereby they diſcovered ſecrets of mens ſpirits, as … had in the mater of Ananias and Saphira, Acts, Yet what warrand have w… to beleeve that they were to … an extraordinary gift of diſcerning the ſpirituall eſta… … …narily and when they were to go about the rece… … into the fellowſhip of the …ble Church? We know … had a promiſe of infallible illumination and inſpiration of the Spirit fo… leading them into all truth, …n delivering unto the …urch the maters of faith, and juris divin… by word or writ…: But that they had a promiſe of ſuch extraordinary illuminat… … …tation of the Spirit for diſcerning ſuch maters of fact, … converſion and …aith of … to be aſſ…ent to them in paſſing judgement, when they … have occaſion, we no where … in the Word of God. 3. … that diſcerning and judgem… … by ſu… …n extraordinary gift as this, it had been certa… … …fallible…: But we finde many to have been admitted by the Apoſtles, who …ward poſitively, diſcovered themſelves to be but graceleſſe m….

section 6 2. But if it ſhall be ſaid that their …dgement in this, mat… … the act of the ordin… gift of diſcerning, … …s this proceedeth diſcurſively … the outward … to conclude of the inward ſtate and con…ution of … …oſe and fountain; then I ſay, the …w…rd … they proceeded, as the medin… or Argu…, to c…nclude the perſons p. 131whom they admitted to be truely converted (and as Mr. Lockier hath it) ſuch as God the ſearcher of hearts did … ſealed by the Spirit for his, ſo far as men truely converted and very ſpirituall can diſcern; Was either their preſent profeſſion of the faith and ſubjectiō to Ordinances, ſimply conſidered by it ſelf & as ſuch; or that profeſſion take… …ther with ſome other outward eminent effect, accompanying or as connotating ſome circumſtance of profeſſion in that … rendering it ſignif… of more, as to true inward grace in the heart, then … materially, is ordinarily and in other times. This enu… …nceive is ſufficiently full, ſuppoſing … now w…, that …ted them, upon their firſt profeſſing, without delay of time; … …her tryall and diſcoveries.

section 7 Now to reſume theſe: if the … ſaid we might be ſoon at a point and agreement, upon the mater, in this Queſtion to…hing the qualification of Church-members neceſſary in foro Eccleſiaſtico: For this is the very thing, upon the mater, that we aſſert and ſtand for, viz. that ſerious profeſſion of faith and ſubjection to the Ordinances of God, is ſufficient: And that having this, further tryall and … of the ſoundneſſe of the work in the heart, is not … foro Eccleſiaſtico, for the … miſſion of perſons into the …ſhip of the Viſible Church. If it ſhall be ſaid that it was not that profeſſion alone by it ſelf, but together with ſome other outward …ble effect accompanying it, (ſuch as was that mournfull hum… expreſſion of theſe, Acts 2. 3. 7. Men and Brethren what … which was ſufficient to ſupply the place of a continued … of their converſation for … and …ing into their experimentall work … their heart. 'Tis true that in ſome at their … imbracing the Chriſtian faith and Religion, we finde ſome … of that kind accompanying it, reported in the …ory: But … will ſay, that it was ſo with all and every one of the many thouſands whom the Apoſtles received and baptized, when as the ſacred Story in ſpeaking of theſe who imbraced the Chriſtian Faith and were baptized, ſeldome mentio… or inſinuateth any ſuch thing. If the 3. be ſaid, that it was th… …feſſion conſidered not … ſuch, but as connotating ſo… … of the …, viz. the dang… of perſecution that profe… … Chriſtian … brought men under then (which is the thing Mr. Lockier layeth the great weight on as we p. 132did ſee before pag. 24, 25.) and that Profeſſion of Chriſtian Religion ſo cir…ſtantiate, was more pregnant to ſignifie a great deal more touching inward grace, then the ſame profeſſion, for mater, doth now or ordinarily out of that caſe. I repone; 'tis true perſeverance and conſtant holding out in the profeſſion of Religion under the croſſe and actuall preſſure of perſ…tion is a good evidence to ground a poſitive charitable judgement of an honeſt heart, and principle of grace within … and undertaking the profeſſion when it may probably …, is no… nothing to this purpoſe. But I deſire it ma… … …mbred …ere, that a… the Chriſtian Profeſſion then was … dang… of perſecution (th… it was not alwayes actually …cuted: Some time the Church had reſt round about) ſo … Goſpel then was accompanied with grea… …nd many wonders and miracles which are mightily operative upon the minds of men, to draw them to the following a Doctrine or way of Religion, even without any ſpirituall heart-change. And therefore I think that no man can in reaſon ſay that Profeſſion of the Goſpel, lyable unto danger of perſecution yet together accompanied with ſo great miracles and … in as to …ignifying and diſcovery of inward grace, ſo … profeſſion, the ſame upon the mater, when there is not … danger, and withall neither are there ſuch wonders and miracles accompanying it. Further, let it be conſidered that beſides that the …acred hiſtoriographer more frequently mentioneth the circumſtance of miracles and wonders, then that of the dan… of perſecution, in reporting mens bringing to the profe… of …riſtian faith; beſides this, I ſay, we never read marked in the ſtory that, that circumſtance of the danger of perſecution, was taken into account by the Apoſtles for paſſing judgement upon the in… …cerity of Converſion, when they admitted to baptiſme perſo… profeſſing the Chriſtian faith. Theſe things being conſidered, the conſeque… of the propoſition may appear to ſtand valid, upon this part of the antecedent. If the Apoſtles admitted perſons upon their firſt profeſſing, without delay of time for further tryall and diſcovery of the ſincerity of the work of grace in their hear… then, &c.

section 8 Now … w… to the pro… of the aſſum…on …

For the firſt part to wit M…ſes …racti… … it was ſuch as we ſaid, great plenty of …monies of Scripture might be brought p. 133forth; But take one for all, Deut. 29. here it … evident ver. 10, 11, 12, 13. that the whole body of the people of Iſrael are acknowledged to be in the Viſible Church of God. You ſtand all of you before the Lord your God, your Captains of your Tribes, your Elders and your Officers, with all the men of Iſrael.—Yea ſome of the Independent way will have, the Covenanting there re…earſed to be underſtood of a Church Covenant (as they call it) and that thereby that … were, de novo, reſtored to the ſtate of a Viſible Church from … they had fallen, as they alledge. And this (tho it be … becauſe it was only a renewing of the Generall Covenan… …twixt God and that people whereby was confirmed their Ad…tion to be his Church) maketh the place to militate the more … againſt them. Now ſee what Moſes ſayeth of them, verſ. 2, 3, 4. Ye (meaning … great part of that people) have ſeen all the Lord did before your …yes in Egypt,—The great temptations which thine eyes have ſeen, the ſignes and theſe great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to ſee, and ears to hear, unto this day. Doth not Moſes hereby clearly declare, that they were void of true grace, and …renewed men? Some of the Independent way have denyed this, alledging, that this exprobration doth not import that they were yet in a naturall unrenued ſtate: But only that they were dull and …low in hearkning to diſcern and underſtand ſundry particular diſpenſations of Divine favour and power: And that the like ſinfull … are objected to the Lords Apoſtles, Mark 8. 17. But the corrupt and perverſe Interpretation upon this place (contrary to the ſtream of Orthodox Writers, eſpecially ſuch as oppoſe the Remonſtrants, who expounds the place almoſt the ſame way, being p…ſſed therewith in the controverſie touching the efficacy of grace in Converſion, ſee …mely Junius his Analyſ. Deut. 29. Calv. Comment. ibi. Am…ſ…ron. Artic. 3. Argument 2. P…ſcat. A…ica duplicat. ad Conr. Vorſt) and parallelling it with that ſpoken of the Apoſtles, Mark 8. is abundantly refuted by Reverend Mr. Ruth…f…rd Due right of Presbyt. pag. 104, 105, 106. that I need … more to what he has ſaid. Only let the Reader conſ…der what is ſaid of that people, Deut. 31. 21, 27. and judge i… nothing elſe be meant, but ſome particular p. 134ſinfu… … …fections and …cts incide… to … Mr. Hookers … Surv. p. 1…, 2 pag. 20. 30. will not …lve the wound given to his opinion by this part of the Argument. He thinks to relieve the mater without the leaſt trouble, by telling us that ſuch perſons were in that Church having degen… … what they were, and were to be only tolera… … the cenſures were tryed up… them: But if then they … incorrigible, they were to … that the Queſtion… is not, whether member … (he meaneth true gracious … out of man) may dege…erat: But whe… … of the Church, according to the way and … received Many things might he … But for to ſhow the nullit… …f this Anſwer, it … to conſider, that a… this time, Deut. 29. Moſes, at the Lords direction was, by …en…ing of the Covenant; either ſtating them de… nove … Viſible Church (as ſome of the Independent way do … …er) or … is the truth) confirming, or ren… … of that A…opti… whereby long agoe, the Lord … them to be his … people: And … reſtoring, … (there are no odds, … on, which of them be ſaid) Covenanting all the people our and other of them knowing, the mean while, a…edly many of them to be but graceleſſe, unconverted men. And was this not to acknowledge them as Viſible members, … them? Verily ſuch a fiction cannot ſtand … of ſo clear and evident li… of Scriptu….

section 9 As to the other part of the a…eedent pe…ning to the …me of the New Teſt. 1. W… … Baptiſt▪ Baptized huge multitude… …ithout any …lay …, 'tis ſaid that all Jeruſalem and J… …nd the R…on round about … went out to him and were Baptized without de… Mat. 3. 5, …. Two things principally are replyed to the … ſaid in the Text, … 6. 2: … in their … of them t… bring … For that … the conſideration p. 135which … Godly and … hath upon the pla… … in Anſwer to the R…emiſts affirm… that they did not … themſelves ſinners in the generall only; but that ever … …tter his ſins particularly. That Learned Author …, that this confeſſion was made by every one apar… or of … particular fault they had committed; and he ſayeth … was only generall, not only in regard of the object, … not of their … but of their ſins generally) … every one of them … confeſſion perſonally, but … common they profeſſed themſelf …) and … …ſiderable and weighty reaſons of … they had made confeſſion every one … preſcription to every one apart, to every ſingular perſon but that he doth not: but according … profeſſion of life wherein they lived, to the Publica…, that … to that ſtate of life, to the … that which … their calling. Secondly, … was impoſſible … have …eard all theſe con…e… particularly. … every one of them … confeſſe ſome … this is nothing to take of the ſtrength of our Argument … we find it …, that Iohn did delay, or make inquiry of the ſoundneſſe of the work in their hear…, but preſently without more, and with… delay Baptized them. Secondly, True 'tis, Iohn … bring forth … meet fo… Repe…. But did Iohn Bap… … their baptiſm untill he ſhould ſee … fruits good works in a courſe of life, …ought forth, and thereby … them … to be true Saints, and ſo duely qualified that way? Doth … any … as this? Or is not Iohns … and clearly, that … in his Harmon. pag. 9…, E…. … Bat…. ſubjungit … fidem & …

section 10 I know … in May, alledges, that Iohn Baptiſt, no… content with the p. 136externall prof…on of ſuch as came to his baptiſme, did require of them bringing …th of fruits worthy of Repentance before he admitted them: That he did not baptize the Phariſees, but rejected them, upon this very account, becauſe he did not ſee in them ſuch fruits. But what is brought by them for confirming this alledgeance, and what elſe they bring for their new taken up way in this point ſhall be examined afterward in an Appendix. For the preſent, what we have ſaid is ſuffici…n… to ſhew that Iohn baptized ſuch as came to him upon th… … prof…ſſion, without any delay of time, or waiting for tryall of the ſincerity of their ſaving Converſion.

section 11 In like maner find we that the Apoſtles admitted to Baptiſm perſons as ſoon as they made prof…ſſion of the Chriſtian Faith without delay …or triall of the truth of grace in their hearts: as Acts 2. 38. 41. We read they baptized and ſo added to the Church three thouſand, that ſame day that they firſt profeſſed, without delay of the mater for ſo much as one day, when as ſo great a number might excuſed the delay, if they would have taken longer time to the bu…neſſe. And certainly it being … the converſion of theſe men was ſo ſuddain, one would think … Apoſtle… would have waited for a triall and proof of their ſincerity, if ſo be ſuch a triall and proof had been by Chriſts inſtitution neceſſary to go before the admiſſion of men into the Viſible Church. But the Spirit of God which acted and directed the Apoſtles, did dictate them no ſuch thing. In like maner the Samarit…, men and women were baptized without any delay, Acts 8. 1…. So Simon at that ſame tim… albeit to that very day, he had been a Sorcerer, dement…d that people with his devilliſh enchauntments, and with ſacrilegious impiety, given himſelf out as the great pow… of God: yet as ſoon as being convinced by th… ſight of miracles, he profeſſed the Chriſtian Faith, was baptized by Philip. Finally, whoſoever were baptized by the Apoſtles that we read of, were baptized after this ſame maner: nor can there be given from Scripture ſo much as one inſtance, of any one man, who profeſſ…g the Faith, and deſiring the communion of th… Church, was r…f…ſed Baptiſm for a time, untill he ſhould give a trial and evidence of the ſi…erity of the work of grace in his heart.

p. 137section 12 To the practice of John Baptiſt and the Apoſtl… adde the practice of Jeſus Chriſt himſelf. 'Tis worthy of obſervation (ſaith Mr. Baxter well againſt Tombs, pag. 127.) that it is ſaid, John 3. 26. he baptized, (viz. by the Miniſtry of his Diſciples) and all men came unto him. Whereby it is evident that he baptized men preſently and without delay, as ſoon as they came and profeſſed themſelves his Diſciples. Shall we then, miſerable men, not content with our Lords example, take upon us to be more ſevere and exact in his maters then himſelf? Verily I cannot look upon this too great diligence, but as a counſell of mans pride, ſhuffling it ſelf in under a maske of purity …d accuracy in the matters of God.

section 13 What further may be excepted againſt this Argument, built upon that ground, whereon, as a ſufficient qualification, Chriſt, his Apoſtles, and John Baptiſt admitted perſons to baptiſm, I know not, unleſſe ſome haply will ſay, that baptiſm doth not conſtitute one a member of the Viſible Church (as Reverend Hooker contends in a large diſpute, Surv. p. 1. c. 4. pag. 55. & ſeq.) and that to be admitted to baptiſm, and to be admitted a member of the Viſible Church are not one and the ſame thing, and that more may be required as a neceſſary antecedent qualification to this, then is to that. But as to this exception. 1. I yeeld that baptiſm in it ſelf gives not the being of a member of the Viſible Church: But that one muſt be firſt a member thereof de jure (which we ſay is given by ſuch externall profeſſion as we have deſcribed before, to men of years, and to Infants by federall holineſſe derived from their Parents) otherwiſe baptiſm could not conſtitute one a member; Nevertheleſſe we hold this for certain, that baptiſm is the ordinary Ordinance whereby ſolemne admiſſion, and initiation into actuall communion of the Viſible Church, is performed: Neither ſince the time that baptiſm was inſtituted can their be ſhown in Scripture, either precept, or example of any externall way or means of admitting members of a Viſible Church, beſide baptiſm; further let me aske of the adverſaries, that they would produce from the holy Scriptures an inſtance of any one man who being admitted to baptiſm, was not preſently and ipſo facto eſteemed a member of the Viſible Church. They cannot, it is a thing unheard of in the Word p. 138of God. Therefore it is clearly evident, that upon what condition men were …dmitted to the Laver of baptiſm, that ſame was accounted qualification ſufficient in foro Eccleſiaſtico to conſtitute a member of the Viſible Church, and how groſſe an abſurdity in theologie were it to ſay that a man, tho orderly baptized, and no new, impediment interveening, yet were not a member of the Viſible Church: For hence it ſhould follow that a baptized Chriſtian, even after he is ſuch, were yet foreign i. e. amongſt theſe that are without, Pagans, and infidels▪ 1 Cor. 5. 12. for there the Apoſtle divides the whole ſatitude of mankinde into theſe two Claſſes, of thoſe that are within, and … that are without, and as by theſe that are within he underſtands ſuch as are of the Viſible Church, whom alſo he calls Brethren▪ v. 11. ſo by thoſe who are without, he underſtands infidels, whom he calls the men of the world, v. 10. This much for our firſt Argument.

section 14 Arg. 2. If our Lord Jeſus Chriſt has not given, to any man or ſociety of men upon earth, judiciary power, authoritatively, judicially and poſitively to pronounce ſentence touching the inward ſpirituall condition of all men profeſſing true Chriſtian Religion…, and ſubmitting themſelves to the Ordinances▪ of Chriſt, whether they be regenerat or not: Then it cannot be, by Chriſts inſtitution, a neceſſary qualification requiſite to the admitting of perſons into the outward fellowſhip of the Viſible Church, that they be in foro Eccleſiaſtico judged truely converted and regenerated. But the former is true; therefore ſo is the latter. The connexion of the propoſition is evident of it ſelf. As to the aſſumption, let it be noted. 1. That I deny not but a Miniſter has power from God with Miniſteriall Authority, to determine, Doctrinally and in theſi, men regenerated and in the ſtate of grace and reconciliation, or unregenerate and as yet in the ſtate of nature, according as they want or have the characters of true regeneration and faith. They have a warrand from the word of God to pronounce all men that have never been humbled before God for their ſins, that eſteem not Chriſt more precious then all things beſide in the World, that walk not after the Spirit but after the fleſh, &c. to be unregenerat men and ſtrangers from the life of God, & contra. …. I grant that Miniſters have power and authority to apply the generall p. 139Doctrinall ſentence to particular perſons in …potheſi but conditionally: whom alſo they may and ought earneſtly to preſſe to make poſitive application in their own conſciences, and as they perceive more probable appearances of the one or the other ſort of characters, accordingly to preſſe upon perſons the one more then the other. 3. Nor deny I but it belongs to the duty of a Miniſter ſeriouſly and attentively to obſerve with wiſdome, ſo far as he can, the way of ſuch as are under his charge, to diſcern and underſtand, ſo far as may be, their ſpirituall condition and eſtate, and that he may have a probable judgement of diſcretion concerning the ſame, this is neceſſary … behovefull for him, that he may rhe better know, how to perform that duty of dividing the Word of God aright. In effect it is no ſmall part of a Miniſters ſtudy to ſtudy the condition of his flock, yea, this in ſome way is incumbent to every particular Chriſtian in relation to others with whom they converſe, that they may be able the more accommodatly and ptofitably to exhort and provoke one another to good works. But this I deny, that God has given to any man, or ſociety of men, power and authority judicially to cognoſce upon the ſpirituall eſtate of every profeſſour of the Goſpel, and poſitively to pronounce every profeſſour of the Goſpel, upon ſuch cognition, to be held a regenerat man and in the eſtate of grace, or to be held unregenerat and yet in the ſtate of nature: Which yet Mr. Lockier muſt needs force ſay by conſequence of his Docttine touching the qualification of Church mater or members. But now let him or any man ſhew me from the Word of God, any authentick Divine patent or commiſſion of this power, given to any man or ſociety of men in the world. The Lord has indeed given to the Church or rather to the Officers in the Church, a power authoritatively to cognoſce upon all profeſſours outward actions and to determine judicially whether ſinfull and ſcandalous, or not; but to cognoſce, determine and judge judicially and poſitively upon their inward Spirituall eſtate, we read not any where that he hath given power to men▪ this he hath reſerved as a prerogative to himſelf to be exerciſed openly at laſt, in the day of Judgement, before all Men and Angells, and in this life ſecretly, by his Word and Spirit in the court of mens conſciences when it ſeems good to himſelf. p. 140And this is the very ground the Apoſtle Rom. 14. goeth upon, in diſſwading men to judge one another; Which certainly muſt be underſtood of their Spirituall eſtates, and not their actions; Becauſe theſe without queſtion may be lawfully and warrantably be judged, ſee v. 9, 10, 11, 12, 13. of that chap.

section 15 Arg. 3 Which will alſo ſerve to confirme the preceeding. If it had been our Lords will and inſtitution that true heart godlineſſe, converſion and faith, ſo far as men can diſcerne, ſhould be the neceſſary qualification to conſtitute perſons capable of Viſible-Church-Memberſhip, and conſequently had inſtituted a power and authority, to cognoſce and paſſe judgement poſitively upon them concerning the inward work of Grace in their heart, whither they be truely regenerate or not, that upon ſuch judgement, they might be admitted unto, or debarred from the fellowſhip of the Viſible Church: Then, ſure, he would given in his word a rule of … tryall for regulating the Churches cognition, judgement and determination in this mater, expreſſing the particular characters and evidences which being found in perſons they might be poſitively judged, regenerate and converted: Yea, and the minimum quod ſic, that is, the loweſt degree and meaſure of ſuch characters, leſſe then which, if Profeſſours ſhould be found to have, they are to be accounted non-regenerate, or at leaſt, not to be counted Regenerate. But there is no ſuch rule in the Word of God, therefore &c. The connexion of the propoſition is certain and evident, and as I conceive cannot be denyed by any man. For firſt, it cannot be conceived how it can conſiſt with the Wiſdome of God, that he would have ordained that only perſons ſo and ſo qualified ſhould be admitted to the fellowſhip of the Church, and all others debarred: And that the Church ſhould have power to cognoſce; And poſitively to judge every profeſſour, that they are ſo qualified or not, in relation to admitting or excluding them; And yet not have preſcribed a definite rule for regulating the Churches cognition and judgement of rhis: But left it without rule to men in their conſciences, as both judge and rule, to determine who is to be held regenerate or not, certainly this cannot conſiſt with humane, let be divine, wiſedome: Alas! even gracious men being of very different and unequall ſyzes of light and diſcerning, could not but vary much one from another, p. 141ſo that oftentimes their would be tot ſententiae quot capita. Then any man will readily vary from himſelf at diverſe times: Yea, the beſt of men are ſubject to ſinfull affections which may and would no doubt oftentimes by-aſſe the judgements, as having no ſmall influence thereupon: And ſo what confuſions, diſorders, yea and oftentimes grievous injuries to perſons in the mater of admiſſion into or excluſion from the fellowſhip of the Church, might not this open a door to, if the mater were committed wholly to mans judgement without law or rule: Therefore it muſt be confeſſed, that there muſt be a rule for regulating the Churches cognition and judgement in this mater which the oppoſites will not deny. 2. This rule muſt be ſuch as holdeth forth not only the particular characters, upon the having or wanting of which the Church muſt cognoſce, and accordingly as is found to judge men Regenerate or not: But alſo the very minimum quod ſic, the loweſt degree and meaſure whereupon the judgement of the Church is to proceed. My meaning, to ſpeak as plainly as I can to the weaker ſort is this: the rule muſt declare, how much is ſufficient and neceſſary at leaſt, to ground a poſitive judgement that a man is Regenerate, of which if a man come ſhort, or have any wayes leſſe, he is to be reputed non-Regenerate, at leaſt not to be reputed Regenerate, which according to Mr. Lockiers Doctrine debars him from being received as a Member of the Church. The reaſon of this is clear: becauſe otherwiſe the mater ſhould be left in a meer uncertaintie, and in effect devolved, upon the meer arbitrement of the Churches judgement: if, to wit, the rule ſhould ſay no more but indefinitely: a man, that he may be poſitively judged a true Regenerate Convert, muſt have ſome knowledge of the Articles of Religion, experience of effectuall calling unto Faith and Repentance, and conformity of converſation to the Goſpel: Not determining definitely this or thus much at leaſt, he muſt have; which if he have, he is to be judged and reputed truely Regenerated, and if he come ſhort of this much, not.

section 16 Now for the aſſumption, let it be noted firſt, we deny not but God hath ſet down in his Word a Rule, definite and certain Characters and Signes, whereby every Chriſtian, having knowledge thereof, and making conſcience to try and ſearch his heart and p. 142wayes, and to compare the ſame with the rule, may paſſe a poſitive, yea a certain and infallible ſentence and jugement upon himſelf, whether he be Regenerate and in the ſtate of Grace, or not: This we aſſert againſt Papiſts maintaining that Believers nor have, nor, by ordinary means, can have aſſurance of their being in the ſtate of grace: and againſt the wilde Antinomians of this time maintaining that this cannot be had by inherent works and ſignes of Grace. 2. We deny not but there are ſome more eminent outward works and actings of Religion and Piety, upon which men in whom they are ſeen, may be warrantably by others, ſo far as is competent to men, poſitively judged truely gracious: and that there are ſome outward works and actings of the fleſh deſigned by the Word of God ſo groſſe and corrupt (ſuch as are conſtant known neglect of the Worſhip of God, open contempt of Divine Ordinances, cuſtomarie mocking of Piety and Religion, and ſuch others, ſee 2 Tim. 3. 2, 3, 4.) which appearing in men, others may eſteem them void of Grace, carnall, without the Spirit and fear of God.

Theſe things then being put out of controverſie, this is the thing we cannot ſee in the Word of God: a generall and univerſall rule for trying and giving judgement upon all and every Profeſſour in point of Regeneration and non-Regeneration, by others then themſelves: and holding forth ſuch definite limited and bounded Characters of Regeneration, whereupon others may paſſe a poſitive ſentence or judgement, viz. this man is to be held truely Regenerate, becauſe he hath ſo much, or ſo much Profeſſion and practiſe: and this man is to be held not Regenerate, at leaſt, not to be held Regenerate, becauſe he hath not ſo much. I ſay we cannot ſee any rule of this kind, held forth in the Word of God: let Mr. Lockier if he hath ſeen it, point us at it. Verily if he had had a mind to ſatisfie his readers and hearers, or done that which was requiſite to have been done by him in reaſon to ſatisfie and convince them of the doctrine he delivered touching the mater or Members of the Viſible Church, viz. that all and every one of them muſt be truely converted and ſealed of God for his, ſo far as men very ſpirituall can judge: he ſhould have told them and that from the Word of God, the particular definite bounded Characters whereby all and every Profeſſour may and are to be by others then themſelves p. 143diſcerned and judged to be ſuch or otherwiſe, but having never ſo much as once in his lecture aſſayed to determine this we muſt crave leave to ſay he has left them & his Doctrine both in the miſt. However let him do it yet, and we ſhall paſſe that eſcape. Others of his way or towards it, have aſſayed it: but when that which they have ſaid to this purpoſe is duly examined and pondered, I believe, it ſhall be found by judicious and impartiall men much unſatisfactory, and ſtill leaving the mater in the dark: let's take into conſideration what ſome of the more judicious of them have determined in this mater.

section 17 Mr. Hooker Surv. p. 1. c. 2. pag. 24. layeth down the rule or ground in theſe words, he that profeſſing the faith, lives not in the neglect of any known duty, nor in the commiſſion of any known evill, and hath ſuch a meaſure of knowledge, as may in reaſon, let in Chriſt into the ſoul, and carry the ſoul to him. Theſe be grounds, by which charity paſſed according to rule, may and ought to conceive; There be ſome beginnings of ſpirituall good: Here are two things laid down to make up the ground to proceed upon. 1. Living without omiſſion of any known duety, or in commiſſion of any known evill. 2. So much knowledge as may let in Chriſt to the ſoul, and lead the ſoul to him. But commonly amongſt them there is yet a further thing required to ground this judgement, viz. a declaration of the experimentall work of faith and Converſion in the heart. Mr. Norton, pag. 13. and Mr. Hooker himſelf, p. 3. c. 1. pag. 4. he (the perſon to be admitted) muſt be tryed, not only what his knowledge, but what his acquaintance is with the things of Chriſt and his Kingdome. Experience and acquaintance with Chriſt importeth more then knowledge that may let Chriſt into the ſoul, and carry the ſoul to Chriſt: Even knowledge that he is in, de facto. Now let us examine theſe things ſo far as concerneth our preſent purpoſe.

section 18 Remember then what we are upon, whither the Lord in his Word has ſet down a generall and univerſall rule for judiciall tryall of profeſſours upon the point of their regeneration or non-regeneration, holding forth ſuch determinat grounds, as the Church muſt take cognition of, and upon the having thereof, and no leſſe, poſitively judge perſons to be truely regenerat and converted ones, p. 144this premiſed, 1. 'Tis to be obſerved that, as to that part of the ground, knowledge; M^r. Hooker gives us nothing but an indefinit generall, ſo much knowledge as may let in Chriſt into the ſoul: But tells not, defines not, the bounds of knowledge, that wee might know how much knowledge, will ſerve for that purpoſe, and leſſe then which, will not do it. So the rule as to this part ſet down by M^r. Hooker is but a blind. And verily I think it ſhal be hard for any man to define particularly, how much knowledge is requiſite to let in Chriſt and leſſe then which will not do it. Mr. Norton ſpeaking of this part of the foreign, upon which the judgement of the Church muſt proceed, pag. 12. in ſin. and 13. princip. he defines the knowledge required, to be the fundamentalls, and other heads of Religion, the knowledge whereof is neceſſary for leading a life without ſcandall. But beſide, that it hath never been clearly yet ſhown by any what are the preciſe fundamentals of Religion (and I ſuppoſe hardly can be) it were a hard aſſertion to affirm that the knowledge of all theſe heads of Religion that are neceſſary to lead a life without ſcandall, is neceſſary to a mans Regeneration, and ſo the declaration thereof neceſſary to ground the Churches judging of him to be ſuch, for admitting him to Church fellowſhip. I think a man may be ignorant all the dayes of his life of the ſtrict morality of the Lords day (the knowledge whereof yet, it being ſuppoſed to be of divine inſtitution (as it is) is neceſſary to lead a life without ſcandall) and yet be truely regenerat, and ſuch as the Church may judge in charity truly gracious.

section 19 2. When it is ſaid they muſt be ſuch as lives not (which he expreſſeth, to be not, having ſin, but to tread in it) in the neglect of any duty, or in the commiſſion of any known evill. 1. The Church hereby is put upon a ground of proceeding and judging, which is meerly impoſſible, for them to have any certain cognition of by ordinary diſcerning; becauſe a man may live in a known ſin of omiſſion or commiſſion, ſuch to wit whereof (as Mr. Hooker himſelf ſpeaketh) he is informed and convinced by the power of the word and evidence of reaſon, which is ſecret, and falls not under the cognition of any outward Judicatory. Mr. Norton ſaith ſomewhat more purpoſely that it muſt be a converſation without p. 145ſcandall, that is, offence before men. And Mr. Hooker himſelf a little after he hath laid down the rule, wavering from himſelf (as indeed in handling this Queſtion, about the neceſſary qualification of Church members, he is exceeding uncertain in expreſſing his mind) he ſpeaks not of living in any known ſin, but of committing ſome groſſe evill. But then, 2. Is freedome from living in groſſe evills, or outward ſcandalls, ground ſufficient, with a profeſſion of the truth, for the Church to paſſe a poſitive ſentence or judgement that a man is regenerat and really in Chriſt? I think indeed it may be a ground, to keep us from poſitive judging the contrary of them, which in effect is nothing elſe, but to abſtract from poſitive judging of their inward ſpirituall condition at all. 3. If not living in the neglect of any known duty, i. e. living in the performance of all known duty (or if he will, all known duties obvious to the notice of men) and not living in the commiſſion of any known evill, i. e. living in abſtinence from any known evill (or if he will, obvious to the notice of men) muſt be the ground whereupon to proceed upon this judgement to be paſſed upon a mans regeneration in relation to his admiſſion to the Viſible Church, and this living importeth a trade (as Mr. Hooker exponeth) that is, a continued courſe: Then I would enquire how long time living ſo is ſufficient to ground the Eccleſiaſtick judgement, and leſſe then which will not ſerve the turn? This was neceſſary to have been determined that the rule might be certain, i. e. definite and conſtant, that the mater might not be devolved upon the arbitrement of mans judgement, or rather pleaſure. Here is altum ſilentium, and ſo again the mater left in the miſt. To preſſe this the more and the more clearly, I put the caſe the perſon deſiring to be admitted to the fellowſhip of the Church, and ſo to be judged of the Church, whether Regenerat or not, is one who has been an heathen, living before and till that very time in ſome known ſins (as many ſins are to heathen known ſins) of omiſſion and commiſſion. Now I inquire how long time muſt be taken to evidence him, not to be a liver in theſe known ſins, to the effect that a poſitive judgement may paſſe upon him that he is Regenerat? Let a poſitive Anſwer be given to this. If any ſhall ſay, a definite time is not neceſſary for trying ſuch an one, if he have Repentance for theſe ſins, and p. 146as ſoon as he hath it, it is enough according to what Mr. Norton ſpeaketh (converſatio abſque ſcandalo, paenitentiâ non ſanato.) then I ſay, Repentance here muſt be underſtood either as comprehending the inward grace in the heart; but this falls not directly and immediatly under the cognition of the outward Court, to be a ground or medium of their procedour into judgement, yea it is the very thing, or a part of the thing, which is to be concluded in the judgement: Or it muſt be taken as only comprehending the outward part of it, i. e. Reformation which is nothing elſe but performing of the duties formerly neglected, and abſtaining from the evills formerly committed, and if ſo, then we are juſt where we were, in the miſt yet.

section 20 3. As for the third ground or part of the rule, a declaration of the experimentall work of Converſion or acquaintance with Chriſt, as M…. Hooker expreſſeth it, or (as diſtinctly the Author of the narration of the practices of the Churches of New-England, pag. 9.) of their effectuall vocation, in their ſound Repentance towards God and faith towards our Lord Jeſus Chriſt, is moſt unwarrantable and rigid. What? muſt this be a generall rule for all profeſſours, that they muſt make a declaration of this experimentall work upon their heart, that they may be judged Regenerat and Converts, and ſo capable of admiſſion to the Viſible Church? What warrant for this in the Word? The places pointed at by that laſt Author, Mat. 3. 8. Luke 3. 8. Acts 8. 37. does not warrand any ſuch thing. In the former two John Baptiſt indeed charged theſe people to perform really the work of Reformation and Repentance, that they might not delude themſelves with vain imaginations of intereſt in God upon common priviledges: But requireth not of them a declaration of the experimentall work thereof upon their hearts, that thereupon a poſitive judgement might be paſſed concerning the truth of the work in their heart. So in the place, Acts 8 37. Philip tells the Eunuch, what is his duety in relation to the ſuſception of Baptiſm, that he beleeve with all his heart. And together, I confeſſe, inſinuateth the requiring of a profeſſion of ſo much, that he might Adminiſtrat baptiſme to him. But neither does Philip require, nor the Eunuch make a declaration of the experimentall work in his heart, in relation to paſſing a p. 147poſitive judgement concerning the inexiſtence of the work in his heart. Verily, were this made an univerſall rule or ground whereby to judge of profeſſours Converſion, and conſequently of their admiſſion unto Church fellowſhip; many an honeſt, gracious ſoul ſhould never obtain ſuch a judgement upon them while they live; there being many ſuch, who, put them to declarations of this kind, could ſay little or nothing. He that were beſt read in practicall tractats of the nature of Repentance and Faith, and the way of the Spirits working of theſe, and had a gift of utterance, ſhould carry the faireſt ſentence, what ever were the reall work in his heart; if he could but carry fair outwardly in his converſation, as an hypocrite may, without ſcandall. Nay, it were in effect to erect a ſtage for hypocrites to out themſelves upon, and to caſt a ſtumbling block in the way of honeſt hearts, not indued with the gift of expreſſing themſelves. I deny not but good uſe may be made of drawing out of Chriſtians, what experience they find of the work of the ſpirit upon their hearts, and conferences between Miniſters and People, and between Chriſtians among themſelves, may and ought prudently to be exerciſed for that end; But I ſpeak againſt the making of declarations of this ſort, a generall rule and ground for judiciall tryall and paſſing judgement concerning the Regeneration and Converſion of Profeſſours.

section 21 To conclude this Argument, when theſe particulars held forth by the Word of God are conſidered and laid together. 1. That Regeneration and Converſion being an inward work in the heart, no judgement can be made thereupon by man, but by outward actings. 2. That it is not the outward actings according to their mater, or the deed done, but as they are done from ſuch principles, faith, and love, and for ſuch an end, the glorifying and pleaſing of God, that argues the heart to be Regenerat, and the doer to be in Chriſt and in the ſtate of grace, and conſequently, that a man cannot poſitively judge of anothers Regeneration by them, but as they appear, ſomeway, to be done out of ſuch Principles, and for ſuch an end. 3. That actings good upon the mater, may in ſome probabilitie, at leaſt, appear to others, to be done from ſuch principles and to ſuch an end, 'tis not enough to have the mans own word and aſſertion for it: but there muſt be, a good time of them, p. 148and that under ſome varietie of caſes and conditions, and ſome tentations. For to act right for a ſtart, or to act right even for a good time, a man coming under no alteration of condition or being under ſmall or no tentations, does not give much appearance to men without, that theſe actings are right in their principles and ends. 'Tis evenneſſe and conſtancy in alterations of caſes, and under tentations aſſaulting to turn off the way, that carrieth appearance of diſcovery of this. 4. That the greateſt part even of true Converts are not eminent Saints, but weaklings and but as Children, and that unregenerat civilians and hypocrites may in outwards go far beyond many ſound gracious Chriſtians. 5. Yea that many true Converts may be under the prevalency of ſome ſinfull infirmities and affections, ſo far, as not only to have, but for a long time, may be even to their laſt dayes, as to live (though not with inward liking and allowing (which is not ſeen by others) yet to the outward committing) in known ſinfull actings. As for example, may not gracious Chriſtians be thus ſubject to an outward courſe of known cankerdneſſe or ſome other the like diſtemper? Let theſe things be conſidered and laid together, and tellme if there can be a generall rule whereby there may and ſhould be a judiciall tryall and poſitive judgement paſſed upon all and every Profeſſour deſiring the fellowſhip of the Church, concerning their Regeneration or non-regeneration? Wherefore I cannot but commend both the judicious and moderate determination of Mr. Norton, who when he has laid down the rule or grounds of the foreign, whereby judgement it to be paſſed upon perſons about their ſpirituall eſtate, in relation to admitting them to Church-fellowſhip (wherein yet I cannot joyn with him as being too ſtrait and rigid) and coming to define what ſort of judgement it is, that is to be paſſed upon them, he ſaith we muſt not judge poſitively, but negatively and practically, i. e. (ſaith he) not judge evill of them. 2. To carry our ſelves towards them in common duties as if they were good, where 'tis clear, that as to the act of judgment, he requireth no more, but that we judge not men unregenerat, and this is nothing elſe upon the mater but that ſame which we determined inſtating the Queſtion, viz. that in admitting of perſons into the fellowſhip of the Viſible Church, we are to look at, and p. 149take for ſufficient qualifications ſuch or ſuch outward profeſſions, preſcinding or abſtracting (ſimplici abſtractione) from the inward ſpirituall eſtate of the man; for when I do not poſitively judge a man Regenerat or really gracious, but only judges not him unregenerat and graceleſſe, certainly I abſtract from both.

section 22 I will not here ſlip by what I apprehend my ſelf, and while I am Writing this, I finde M^r. Baxter in his Book againſt Tombs hath diſtinctly (for untill this time I had much longed for it, yet I had not the occaſion to ſee that Peece) which may be replied, to that I have been ſaying in the proſecution of this Argument, tho it cometh not up to that M…. Lockier and others of his way would be at. This Reverend Author, I find, ſayeth theſe things. 1. That none is to be admitted into the fellowſhip of the Viſible Church, but ſuch as may and are judged, to be members of the Inviſible Church and true beleevers. P. 1. c. 27. pag. 73. I take it for granted (ſaith he) that to be a viſible member of the Church, and to be a member of the Viſible Church is all one. And a little after, Becauſe men ſeem to be of the Inviſible Church, therefore they truly are of the viſible, and then, if we were fully aſſured by his own externall diſcoveries, that any man were not of the Inviſible Church, that man ſhould not be taken to be of the Viſible. And a little after, therefore if a converted Jew were to be taken in to the Church upon his profeſſion, we ought not to admit him, except his profeſſion ſeem to be ſerious, and ſo ſincere. 2. That the judgement to be paſſed upon a man that he may be received into the Viſible Church, is not purum that he is a true beleever, but modale that 'tis probable that he is a true beleever, pag. 93. 3. That the rule of this judgement he ſaith is this, a ſerious profeſſor of the faith, is to be taken by us for a true beleever, he meaneth as before, probably. I do much reverence and honour in my eſtimation, this Judicious acute and Godly man, and accounts the Church of God much obliged to him under God, eſpecially for his learned and profitable pains in vindicating the right of Infant Baptiſm. Yet I do confeſſe, in ſundry things I cannot be of his judgement, which I know by his frequent and ſerious expreſſions to this purpoſe, he will not take ill; had it not been for diſtractions otherwiſe and particularly, by this unſeaſonable peece, and I may p. 150ſay, both uncharitable to this Church and unſatisfactory to any judicious man; I would made bold ere now modeſtly to have repreſented to himſelf conſiderations upon ſome things I have found in his other Peeces; and may be if God grant us both continuance of life, and me ſome leaſure I ſhall do that yet, and adde ſome things alſo out of this Peece laſt come to my hands.

section 23 But now to the preſent purpoſe. 1. The learned Author and I are fully agreed upon the mater concerning the outward ground upon which perſons are to be admitted and acknowledged members of the Viſible Church, viz. a ſerious profeſſion of the faith, including a profeſſion of ſubjection to the commands and ordinances of Chriſt, is ſufficient for this, and that perſons making this profeſſion, are without delay or ſearching for triall and diſcoveries of the work of their heart-converſion, to be admitted. The Paſſages he citeth for this purpoſe, P. 2. c. 8 pag. 126, 127. are clear for it. I do heartily approve his weighty exhortation ſubjoined thereunto, to theſe of the Independent way, and preſents the ſame to Mr. Lockier to be laid to heart by him, as in the Lords ſight. See the Margine**Oh that our Brethren that are ſo inclineable to ſeparation becauſe of the unſoundneſſe of our Church members and un-Church whole Paroches (Mr. Lockier doth whole Nations) and gather Churches out of them, as if they were no Churches, and that muſt have ſuch triall and diſcoveries of the work of mens converſion before they admit them, would but lay to heart al the Scripture examples, and make mo…e conſcience of obſerving their rule and not preſume to be wiſer and holier then God. He that goeth beyond Jeſus Chriſt ſhall go without me, So he, and ſo ſay I with him.. But 2. I cannot yet agree with him in this, that men are not to be received into the Viſible Church but under the notion of true believers, and poſitively judged to be ſuch, though but probably. 1. I can ſee no warrand in the Word for this. 2. The grounds that the learned Author hints at for it, pag. 73. do not ſeem convincing. 1. Whereas he ſaith that it is all one to be a viſible member of the Church and a member of the Viſible Church. And he that denyeth this will but ſhew his vanity. I ſay if the name Church be taken in one and the ſame notion in both Propoſitions, I confeſſe 'tis true he ſaith: and he would ſhow his vanitie that would deny it: But if in the former thereof Church be taken for that ſociety which is Chriſts myſticall redeemed body, the Epithete Viſible noting ſo, not the nature of memberſhip, but an adjunct of it: I deny the identity of theſe two Propoſitions: and cannot ſee but it is ſolide enough to deny it. Again when he ſaith that the p. 151Inviſible is properly and primarly called the Church, and the Church Viſible containing all the unſound part, is called the Church ſecundarly and for the ſake of the Inviſible;ble; I acknowledge this is ordinarly ſaid, but can ſee no reaſon for it. I find three ſpeciall Eccleſiaſtick ſignifications of this name foreign in Scripture, viz. 1. The ſociety or company of redeemed ones, effectually called from the eſtate of nature. 2. A ſociety outwardly called into and making profeſſion of the faith, worſhip and ſervice of God in Chriſt. 3. An Aſſembly of Officers imployed in government of Profeſſors. However I confeſſe the ſtrict ſignification is principall and moſt excellent as to the thing: yet I think all of them are alike proper and none of theſe things has the name by way of reference to another of them. 3. When as he ſaith. That if we were fully certain by his own externall diſcoveries, that a man were not of the Inviſible Church, that man ſhould not be taken to be of the Viſible; and if any Jew or Pagan were to be taken into the Church upon his profeſſion, we ought not to admit him, except his Profeſſion ſeem to be ſerious and ſincere. For this I repreſent theſe conſiderations. 1. If we were fully certain by his own externall diſcoveries, that a man were not of the Inviſible Church, neither actually, nor potentially, or in the purpoſe of God, i. e. if we were fully certain by his own externall diſcoveries, that he were a reprobat (as theſe that ſin againſt the Holy Ghoſt, and theſe only, diſcovers themſelves to be ſuch) true he were not to be received into the Viſible Church, even becauſe he were known to be, this way not of the Inviſible Church. 2. I confeſſe alſo that … a mans outward carriage and way ſuch, as did diſcover him poſitively not to be of the Inviſible Church actually, i. e. as did diſcover him poſitively, to be an unregenerat man (though I did not diſcover him to be as a reprobat, i. e. not ſo much as potentially of the Inviſible Church) he were not to be received into the fellowſhip of the Viſible. But withall I ſay he were to be debarred or not received, not upon the account of non-regeneration, or upon that cariage conſidered under this formality and reduplication, as a ſigne and diſcovery of non-regeneration; but materially, as being contrary to the very outward profeſſion of the faith, for ſuch a cariageonly I conceive it would be this; my reaſon why I deny that non-regeneration or p. 152any thing conſidered formally under the notion or reduplication, as a ſigne of non-regeneration (which is all one) ſhould be the cauſe for excluding a man from admiſſion into the Viſible Church, is becauſe I conceive it is Gods revealed will in his word that men be received into the Viſible Church that they may be Regenerat and converted and that the Miniſteriall diſpenſation of the Ordinances, are by Gods revealed will ſet up in the Church to be means of Regeneration and Converſion, as well as edification of ſuch as are Regenerat. 3. I conceive between ſuch as are in a courſe and cariage, which indeed diſcovers evidently and certainly non-regeneration (e. g. as to be without the profeſſion of Chriſtianity, to live in ſome hereſie directly contrary to the foundation, as is Socinianiſm, to live in a conſtant courſe of known prophanity) and ſuch as are ſeemingly Regenerat and ſo to be poſitively judged ſuch in probability; there may be, yea and are many of a midde ſort who are in ſuch an eſtate and condition outward, and as relating to mans judgement of them that as they do not, unto full certainty of judgement, diſcover themſelves non-regenerat, ſo there is not ſufficient ground poſitively to judge them probably Regenerat, and ſo to uſe them, that is to diſpence Ordinances to them as ſuch and in a way ſuteable to men ſuppoſed to be Regenerat: But the moſt we can in our judgement of their ſtate is to preſcind from paſſing a poſitive judgement either way; as for example, a man when he comes firſt to make a ſerious, ſober profeſſion of the faith, before we have further experience of his way, or of whom we know no more as yet, but that he ſeriouſly profeſſeth the truth, and offereth ſubjection to Ordinances, I confeſſe this is a ground ſufficient, probably to judge the man is elect, God has a purpoſe to ſave him, and could we not judge this much probable of him, I will not ſay we ſhould receive him in that caſe. But it is not ſufficient this alone and by it ſelf, to ground a poſitive judgement that he is Regenerat or actually in the ſtate of grace, though you call it a judgement of probability; my reaſon is this, becauſe to ground a poſitive act of judgement, that a man is Regenerat in foro exteriori, there is requiſite ſome ſeemingneſſe (to ſpeak ſo) of ſpirituall ſincerity in a mans profeſſion, i. e. that he doth it from a ſpirituall principle, upon ſpirituall motives, and for a ſpirituall end: But a p. 153meer ſober, not mocking, ſerious profeſſion without more is not a poſitive appearāce of ſpirituall ſupernaturall ſincerity; at leaſt, therefore I humbly conceive it is a miſtake to confound ſeriouſneſſe and ſincerity, if he underſtand ſpiritual or ſupernatural ſincerity (as he muſt underſtand it here) for that is larger then this: many are ſerious in their profeſſion, who are not ſincere in this ſenſe: yea may evidence ſeriouſneſſe when they do not as yet give any poſitive evidence of this. And therefore I conceive, he doth not upon good enough ground quarrell with Tombs, pag. 129. for that M^r. Tombs requiring a profeſſion ſober, ſerious and underſtanding; he doth diſclaime an enquirie after the ſincerity of their profeſſion, if Mr. Tombs meant ſupernaturall ſincerity, as I conceive he did; the diſtinction of morall ſincerity, and ſpirituall or ſupernaturall ſincerity is common amongſt practick Divines, and rationall; and there may be poſitive probable evidences of the former, when there is not yet ſo much of the latter. I humbly conceive, there cannot be had poſitive, probable evidences of this, ordinarly, without obſervation of a mans way after profeſſion for a time, wherein notice may be taken of his walking equally in the latitude of duties, and conſtantly in variety of caſes and conditions. But the other may ſooner and more eaſily appear and poſitively be judged of, as we judge of a mans ſeriouſneſſe in any other action. And 'tis Mr. Baxters own judgement, that as ſoon as a man maketh profeſſion of the faith, without delay or tryall for diſcovery of his heart-Converſion, he is to be admitted into the Viſible Church. To conclude, Mr. Baxter and I are at agreement upon the mater concerning the qualification that is ſufficient for admitting perſons into the Viſible Church, viz. ſober ſerious profeſſion, without delay to enquire for more, and ſo we are agreed in the maine about the mater of the Viſible Church: We differ in this that he thinks perſons are not to be admitted, but under the conſideration of perſons judged, at leaſt probably, Converted and Regenerated. My mind is that they are to be admitted under the name of ſerious, ſober, outward profeſſours, abſtracting from Converſion or non-converſion. Which upon the mater, and as to the main buſineſſe of the mater of the Viſible Church, will only make ſome differences between us in ſome Arguments to prove the maine p. 154concluſion. Some Arguments that I uſe will not ſute his way: But that is not much to th… point. Now I come to a fourth Argument.

section 24 If the Miniſtry and Miniſteriall diſpenſation of the Ordinances, eſpecially the Preaching of the Goſpel in the Church, be inſtituted and appointed by Jeſus Chriſt to be a means, not only for advancing and perfecting the work of ſaving grace, where it is already begun; But alſo for converting and bringing to Chriſt, and into the eſtate of grace, ſuch as are not yet ſavingly Converted, nor regenerat, nor in Chriſt; then it is not a qualification neceſſarily requiſite in perſons in foro Eccleſiaſtico, i. e. in the outward Court of the Church, for admitting them into the externall communion and Society of the Viſible Church, that they be before truely Regenerat, Converted, ſealed of God by his Spirit for his, or give ſuch manifeſt evidences of this, as that they may and ought to be judged by the Church, truely Regenerat and Converted. But the former part or antecedent is true: Therefore alſo the conſequent.

section 25 The connexion of the propoſition I conceive is clear to any diſcerning man. For ex ſuppoſitione conſequentis ſequitur oppoſitum antecedentis, i. e. if all that are in the Viſible Church be ſuppoſed to be already and antecedently to their reception into the Viſible Church, truly Converted and Regenerated; What is the Miniſter as a Miniſter, or the Miniſteriall diſpenſation of the Goſpel adoe with Converting of ſouls? All with whom he has to doe as a Miniſter are ſuppoſed to be Converted to his hand; and ſo in his Miniſtry he has only to do with their advancing in grace. This is the more conſtringent towards our Brethren of the Independent way, that they make the Miniſtry relative to a conſtitute Viſible Church only, and that a Miniſter cannot act, as a Miniſter, but in relation to a particular Viſible Church and theſe that are within it: And therefore if a Miniſter by Preaching the Goſpel ſhould be an inſtrument of the Converſion and Regeneration of an infidell, yet that is but by accident, and that is not done by him as a Miniſter. If any ſhall ſay that many of theſe who are received into the Viſible Church, albeit they be ſuppoſed and judged to be true Converts and Regenerat ones, yet they may really be unconverted and unregenerated, p. 155and ſo may, being in the Church and under the Miniſtry, be converted by the Miniſteriall Preaching of the Goſpel. That is nothing to the purpoſe: 'Tis but by accident that this cometh to paſſe, and were it known that a man were unregenerat and unconverted, he were not to be received under the Miniſtry; Yea were he before a member, he ſhould be by M^r. Lockiers Tenet, un-Churched again, untill he were a true Convert. And that which cometh to paſſe by the Miniſtry of the Word, but by accident, cannot be ſaid to be an end for which it is inſtitute and ſet up in the Church. Yea further I ſay, if the Viſible Church conſiſt of all and only ſuch as are ſuppoſed and judged, ſo far as men can diſcern, to be antecedently to their admiſſion into the Church, truely Converted and Regenerat; It followeth neceſſarly, that the ordinary Miniſter of the Goſpell has nothing adoe to Preach points of Doctrine tending to preparatory humiliation, awaking of naturall conſciences, and Converting ſouls to Chriſt, but all his Preaching ought to be upon points that concerne comforting, directing, ſtrengthning, confirming, ſouls already Converted; he ſhall have nothing adoe to intreat ſouls to be reconciled to God, but he is only to help them to injoy the ſweetneſſe and comfort of Reconciliation, they are already ſtated in; Farewell all Preaching of mens miſerable eſtate by nature, of the terrours of the Law, except only it be to let ſouls know the better what they are delivered from.

section 26 For the aſſumption of the Argument, viz. that the Miniſtry and Miniſteriall diſpenſation and Preaching of the Goſpel, is inſtituted to be an ordinary means of Converting ſouls, as well as of advancing grace in them that are Converted, may be proven by innumerable Scriptures. I ſhall point at ſome, 1. Prov. 9. 3, 4. Wiſedom hath ſent forth her maidens, ſhe cryeth upon the high places of the Citie, who ſo is ſimple let him turn in hither; as for him that wanteth underſtanding, ſhe ſayeth to him, come eat of my bread and drink of the wine which I have mingled. By theſe maidens of wiſedom are meant (as Interpreters agree) the Miniſters of the Word ſent forth by Jeſus Chriſt: Now what is the end and erand for which they are ſent? To call and invite ſuch as are ſimple and have no underſtanding i. e. (as Cartwright well expoundeth) p. 156ſuch as yet are void of Religion and wiſdome, (i. e. of true ſaving grace, tho not malicious oppoſers of the truth, and the profeſſours thereof, that is in effect ſuch as we deſcribed in ſtating the Controverſie, ſerious, ſober, outward profeſſours, but yet unregenerat) to invite and ſo to be means of bringing in ſuch to communion with Chriſt and participation of his ſaving grace ſet forth under the Parable of a Feaſt. Hence then 'tis evident, that the Miniſtry, and Miniſteriall diſpenſation of the Goſpel is ordained and inſtituted in the Church, to be an ordina…y means of Converſion. 2. 2 Cor. 5. 18, 19, 20. Hence we reaſon thus: The Miniſtry of the Goſpel, i… a Miniſtry of Reconciliation, i. e. for bringing men from their eſtate of enimity, to peace with God, and it is the Office of Miniſters, as ambaſſadours in Chriſts ſtead, to treat with ſouls, and bring them in to Reconciliation with God. Therefore they are appointed to be the ordinary means of Converſion. 3. 2 Tim. 2. 24, 25. The ſervant of the Lord muſt not ſtrive, but be gentle to all men, apt to teach, patient. In meekneſſe inſtructing thoſe that oppoſe themſelves, if God peradventure will give them Repentance. Then 'tis evident Miniſters are inſtituted to be means of Converting ſouls, and they muſt be qualified in relation to this as the work of their Miniſtry. It is well marked by Eſtius, tho a Papiſt, yet in moſt things, a judicious ſolid Interpreter, docet hic locus Deum ad convertendum peccatores uti velle operâ hominum qui externum adhibeant Miniſterium correptionis & Doctrinae. 4. Rom. 10. 14, 17. 'Tis ſo clear from this place that the Miniſters of the Goſpel, by their Miniſteriall Preaching thereof, are the ordinary means appointed by God for Converſion and begetting faith, that it cannot be avoyded, but by denying abſurdly with Arminians, Socinians and others, everters of the Miniſtry, that by a ſent Preacher is not underſtood any other, but any gifted man, though not called and ſet apart to the Office of the Miniſtry. We conclude then, that ſeeing the Miniſtry of the Goſpel is ordained of God to be an ordinary mean of converting the elect and bringing them to Chriſt, it cannot be a condition neceſſarily requiſite in the members of the Viſible Church, antecedently to their admiſſion into the ſociety thereof, that they be already converted, or ſuppoſed and judged to be ſuch, ſo far as men can diſcern. And that p. 157which followeth upon the contrary; That privat Chriſtians, and not the Miniſtry of ſent Preachers, are the ordinary means and inſtruments of converting ſouls, is a meer dream having no warrand in the Word of God. **Hooker Sur. p. 1. c. 7. pag. 84, 85.I know M^r. Hooker ſtormes at my Reverend Collegue, for charging this abſurdity upon them: And he confeſſeth that is a dream, and hath no warrand in the Word, and wonders how ſuch an abſurdity is ſo continually in the eare and minde of M^r. Rutherfurd, and ſayeth he knoweth not whence it cometh. But verily the good man was angry at M^r. Rutherfurd without cauſe. For it cometh as naturally from his principles as any concluſion can come from its premiſſes: For if a Viſible Church cannot be conſtituted of any but ſuch as are ſuppoſed to be before converted; and an Viſible Church is prior to an ordinary Miniſter; neither can there be a Miniſter but in a conſtitute Church, (as themſelves maintain) I pray, what muſt be the ordinary means (for there are not alwayes Apoſtles extraordinarily ſent of God) of converting ſouls but privat Chriſtians? What the good man ſayeth, pag. 84. materialls of new gathered Churches with us, are ſuch as have been converted by Miniſters in their ſeverall Congregations, With reverence of his memorie be it ſpoken, is childiſh and nothing to the purpoſe, for firſt, the Queſtion is not how or by what means, de facto this or that man is converted, but what followeth upon his Tenet: And according to the genius of this it followeth clearly that all are ſuppoſed to be converted (we ſpeak of Converſion ordinarily) before ever they come under a Miniſtry, and ſo by privat Chriſtians. And theſe ſome, of whom you gather your Congregations, having them from under other Miniſters, in their ſeverall Congregations, if theſe Congregations be rightly conſtitute, according to your principles, were converted ere ever they came under ſuch Miniſters.

section 27 Argument 5. If the mater of the Viſible Church were only reall Saints and the complexion of the Viſible Church true holines and ſaving grace (as Mr. Lockier roundly expreſſeth in his Tenet, pag. 29. and that by expreſſe oppoſition to ſeemingly good, pag. 25.) or ſuch as are poſitively to be judged ſuch by evidence ſo far as men very ſpirituall can diſcern (as other where he expreſſeth p. 158it) then it doth follow that a man being in the Viſible Church, for non-regeneration ſimply or non-appearance, or defect of poſitive evidence to ground a poſitive judgement of his Regeneneration ought to be Excommunicat and caſten out of the Viſible Church; but the conſequent is falſe: Ergo the antecedent alſo. The connexion of the propoſition M^r. Lockier cannot deny, for in effect it is his own, pag. 28. where he ſayeth Excommunication is an Ordinance to cleanſe the Houſe of God and keep it pure, and according to what it ought to be ſo far as men can diſcern, according to his Tenet, conſiſting of only reall Saints, and not one other. And ſayeth expreſly that if men creep in, where they ſhould not be (i. e. if men not Regenerat creep into the Viſible Church) they are to be caſt out. 'Tis true, pag. 29. in the end of the paragraph, he mincheth the mater, and ſayeth only, not one known to be otherwiſe can abide within. But he ſhould have ſaid, by the conſequence of his Tenet, not one, not known poſitively, to be ſuch, &c. As to the Aſſumption, that it is falſe, that for non-regeneration ſimply, or defect of poſitive evidences of Regeneration, perſons are to be caſt out of the Viſible Church. 1. Becauſe there is neither precept nor practice in the Word of God for caſting out any upon this account. Let M^r. Lockier produce us any thing from Scripture of this kind. The Scripture enjoyneth Excommunication for obſtinacie, in known publick ſcandalous ſins in converſation, or hereſie in Doctrine, or at moſt for atrocious crimes (whether the perſons be judged Converts and Regenerats or not) but no mention of any other cauſe of Excommunication: And in maters de jure in Religion, a negative Argument from Scripture, is ſure, 'tis not commanded, 'tis not written in Scripture, Ergo it ought not to be done. I do profeſſe this conſequent following upon this opinion is one of the conſiderations amongſt others, that of a long time has ſwayed me to think, that 'tis a way which is not of God: But on the contrary (tho I eſteem reverently of many of the followers of it and has no harſh thoughts of their intentions therein) that 'tis a ſubtile device of Satan transforming himſelf into an Angel of light, ſet on foot by him as to advance Atheiſm in the World, ſo in ſpeciall to overturn the Proteſtant Religion and Churches. For if none ſhall be permitted to be members of the p. 159Viſible Churches, but ſuch as are reall Saints, at leaſt ſo far as men very ſpirituall can diſcern and judge upon ſuch evidences, as theſe of this way holdeth forth. Theſe being in all parts the far feweſt number even very few in compariſon: all the reſt (of whom yet, many may have ſome ſeeds of true ſaving grace in them, albeit it be not ſo perceptible to others) tho they were not outwardly contumacious againſt the Ordinances, muſt be un-Churched, caſten out, to be no more under any Paſtorall care, for watching over their ſouls; to live as they like, without any ſpirituall means, to reſtrain or reclaim them: to be a ready prey to Satan and his inſtruments, to be turned ſta…k Atheiſts, or ſeduced unto any errour or hereſie whatſoever. What a fair field for hunting and catching of ſouls, would Romiſh Emiſſaries have were this way of Mr. Lockiers put in practice in all the Reformed Churches? I verily think the keeping of it on foot and driving it on in this Iland is not without influence from that Antichriſtian Synagogue upon this very deſigne to overturn the Proteſtant Churches.

section 28 Argument 6. That Doctrine which tends unavoidably to the holding out from the fellowſhip of the viſible Church, and ſo from all the ordinary means of grace and ſalvation inſtituted by Chriſt, not only many who may be the elect of God, and whom we cannot but probably judge to be elect: but alſo many, who may have ſome meaſure of true Regenerating grace in them, and yet leaves a door open to any Reprobat hypocrite (whom it pretends, ought not to be there) to come in if they can but diſſemble well and carry it fair outwardly; that Doctrine, I ſay, it ſeemeth, cannot be from God. But that Doctrine concerning the neceſſary qualification of Church-members, aſſerted and maintained by Mr. Lockier is ſuch: therefore, &c. The propoſition I conceive will not be denyed by any who will conſider theſe things. 1. That the means of grace and ſalvation, the Ordinances of God, are inſtitute and ſet up in the Church, primarly and per ſe, for the elects ſake, that they may obtain ſalvation. Hence is that of the Apoſtle, 2 Tim. 2, 10. Therefore I endure all things for the Elects ſake, that they may alſo obtain ſalvation which is in Chriſt Jeſus, with eternall glory: Notable are the words of that Judicious Popiſh Commentator Eſtius upon the words, ideo (Graecè, propter hoc) p. 160i. e. ut Euangelium diſſeminetur ut Verbum Dci currat & clarificetur (acutelie pondering the connexion of this verſe with the end of the preceeding, but the Word of God is not bound) omnia dura ſuffero, nullum laborem refugio, idque propter electos: Quamvis enim reprobi ſint electis permixti & eadem officia per Eccleſiae Miniſtros impen̄dantur reprobis, ut Doctrina, oratio, exhortatio, correptio, Sacramentorum Adminiſtratio: Non tamen propter reprobos ſed propter electos fiunt. And a little after, Miniſtros utique oportet cum Paulo in univerſo ſuo Miniſterio (and ſo in receiving into the Viſible Church) hoc ipſum intendere. 2. That as it is Chriſt the great and chief Paſtor, his own way not to quench the ſmoking flax, ſo it is his will that his ſervants and Miniſters ſhould not doit; but that they ſhould receive theſe that are infirm and weak. Now it being ſo; can any man think that, that way can be of Chriſt, whereby the entrance into the Viſible Church, and ſo to the benefit of the publick Ordinances, which are the ordinary means of obtaining ſalvation, is made ſo ſtrait, that many elect and ſuch as, we cannot but probably judge to be ſuch may he held forth from the benefit of all theſe, ſhut out of the ordinary way of ſalvation: Yea and even many, who may have beginnings of the true grace of Regeneration. If this were not a way to quench ſmoaking flaxes I know not what will be.

section 29 As for the truth of the aſſumption, I make it clear thus 1. As to the former part many of theſe who profeſſe outwardly the faith, willingneſſe to joyn in fellowſhip with the Viſible Church, and to ſubject themſelves to Ordinances, may be of the elect of God. This cannot be denyed, yea nor can we but account them who comes this far on (tho we cannot yet poſitively ſay we account them actually Regenerat men) probably to be elect. Yet by Mr. Lockiers Doctrine, tho perſons profeſſe the faith, be deſirous of the fellowſhip of the Church, declare willingneſſe to ſubject themſelves to the Ordinances; Yet unleſſe they be truely Converted, and Regenerat, ſealed of God by his Spirit for his, ſo far as men very ſpirituall can diſcern, they are not to be admitted into the Viſible Church, and are held forth from the benefit of all the publick Ordinances, the ordinary means of ſalvation. 2. As to the other part, 'tis alſo clear thus; becauſe there may be many ſmoaking p. 161flaxes, who have ſome meaſure of true grace in them, who yet not only are weak in knowledge, unable to give an account of all the fundamentalls of Religion, and ſuch points as are neceſſary to lead a life without ſcandall (which yet are required as the ground of that judgement our adverſaries will have to paſſe upon perſons, to be admitted members of the Viſible Church) but alſo under many ſenſible, ſinfull infirmities, which may render them ſuſpected to others, to be no reall Saints, may puzle others to paſſe judgement on them, at leaſt, may put them to a ſuſpence from paſſing a poſitive judgement upon them, as true ſaints, ſealed of God for his, by his Spirit. And all ſuch by Mr. Lockiers Doctrine muſt be held forth from the Viſible Church, and ſo from the benefit of all publick Ordinances, the ordinary means of Salvation. Theſe two conſiderations, I profeſſe have been to me further motives to make me think the way held forth by this Doctrine concerning the qualification, in foro Eccleſiae, of Church members, not to be of Chriſt, it being ſo obſtructive to the proper end and deſign of the ſetting up of the Ordinances and means of grace in the Church, and contrary to Chriſts own way of dealing with ſouls, and yet no caſt-away or unregenerat man ſhall be excluded, if he but be ſtudied in tractates of theologie, and can carie it fair before men, as indeed hypocriſie may ſtand with great externall formalities of Religion, in word and converſation.

section 30 There are two things I find, may haply by ſaid by the Brethren of this way in anſwer to this Argument. 1. That ſuch perſons may be hearers of the Word, tho they be not admitted members of the Viſible Church, we admit ſay they even infidels to the hearing of the Word. To this I think Reverend Mr. Rutherfurd has ſaid truely, that to be admitted as ordinary hearers of the Word, and Church prayers, is a degree of admiſſion to Church-memberſhip; and they who are baptized, and ordinarly hear and profeſſe a willing mind to communicat with the Church in the Holy things of God, they, being not ſcandalouſly wicked, ought to be admitted, yea are members of the Viſible Church. But 2. To ſay that men are not members of the Viſible Church and yet that they may be ordinary hearers of the Word, according to your principles is but a fair word to make Children fain of nothing. For ſay ye, a p. 162Miniſter is a Miniſter only in relation to his particular flock and the members thereof, therefore ſay I, as a Miniſter he is to Preach the Word only to them, and therefore he muſt ſute his Preaching of the Word unto them, that is unto men ſealed of God by his Spirit, ſo far as men very ſpirituall can diſcern, and ſo as a Miniſter or a Miniſteriall Preacher of the Word, he is not obliged to bring any word for hearing, for the caſe of that man that is not a member, and ſo if that man hear ordina…ly or at all (tho he come to h…ar) any Preaching of the Word fitted or prepared to do him good, 'tis more through hap then good guiding, as we ſay; or elſe you muſt ſay, that a Miniſter when he is to Preach the Word, he muſt prepare and ſtudy ſomething as a Miniſter, for Viſible Church-members, ſuteable to ſuch; and ſomething to Preach as a privat gifted man for ſuch as are without. But 1. An ordinary Preacher of the Word as a privat Chriſtian, is a Preacher unknown to Scripture. 2. And one and that ſame man Preaching at that ſame time, as a Miniſter to ſome, and as a privat man to other hearers, is far more uncouth to cripture. I beleeve a Miniſter by Scripture rule, ought in his ordinary and publick Preaching of the Word, to act and Preach as a Miniſter, and to be wholly taken up with the work of his Miniſtry: For to that he is appointed of God, and commanded to look to and fulfill, Eph. 4. 12. Colloſ. 4. 17. 2 Tim. 4. 2.

section 31 2. It is ſaid by ſome of them that they will receive any in whom they ſee the leaſt thing of Chriſt, and therefore there is no ſuch hazard of holding out perſons that have not true grace in them. To this, that leaſt thing of Chriſt is ſome outward evidence to ground a poſitive judgement, that the man is Regenerat. Now I inquire what is that leaſt thing of Chriſt, upon ſight whereof. you ſay you will receive men? Is ſober ſerious profeſſion of the true Religion and faith of Chriſt and of ſubjecting a mans ſelf to the Ordinances and Government of Chriſt, ſufficient to you, that thereupon you will receive him? Or muſt there be ſomewhat more to make it up? If you ſaid the former, we were at agreement, upon the mater, about the qualification neceſſary in ſoro Eccleſiae, for admitting of perſons to be Church members: but this you acknowledge not to be ſufficient: Let men thus ſeriouſly and ſoberly p. 163profeſſe, there muſt be a time for obſerving their converſation, and their muſt be a tryall and ſearching into the experimentall work in their hearts: Now if it muſt be ſomewhat more then that I enquire, what is the leaſt thing more? We have ſeen before what they held forth in their rules of tryall, and dare ſay (yea thinks it were unchriſtian, unwarrantable rigidneſſe to ſay the contrary) that there may be and are many honeſt, ſincere Converts, in whom there is not to be ſeen by others, and who cannot ſhew to others, that which they hold forth as the leaſt, more then that which we have ſaid; and therefore ſtill by their way many truly Regenerat may be held forth, tho deſirous of Church communion, and offering ſubjection to the Word and Ordinances of Chriſt; for my part. I had rather, twenty hypocrites were let in, then that one gracious ſoul, yea or Elect, tho yet not Regenerat, come this far on, as to deſire to be in, and to profeſſe ſubjection, ſhould be held forth, and yet this accurate and pretended cleanly way of theſe Brethren, tho it tend to exclude many, who may be are truely Regenerat, yet it may let in any unregenerat, if they can but play the Hypocrite handſomely, and have ſome Book-learned-knowledge.

section 32 Argument 7. Shall be taken from theſe deſcriptions of the Viſible Church in the Word of God holding it forth to us frequently as a mixed ſociety of good and bad, under the ſimilitudes of a barn floore, wherein is an heap of wheat and chaffe, Mat. 12. of a corn field wherein are growing together tares and wheat, Chap. 13. 24. of a draw-net gathering in good fiſh and bad, ibid. verſ. 47. &c. and of a great houſe wherein are veſſels of Gold and Silver, and veſſels of Wood and Earth, 2 Tim 2. 21. I confeſſe this Argument hath not been well managed againſt the oppoſites, which has given them occaſion to ſlight it, as proving nothing but what themſelves grant. For when no more is alledged from theſe places, but that the Viſible Church is ſuch a ſociety, as even when rightly conſtitute, there are in it a mixture of true beleevers and hypocrites, they ſay they yeeld the Argument wholly, that in the pureſt Viſible Churches, there may and will alwayes be a mixture of hypocrites with true beleevers and Saints, de facto: but that the Queſtion is what ſort of perſons ought, de jure to be admitted or p. 164permitted to be members of the Viſible Church. But the places duely pondered and conſidered together will afford us a more pungent Argument, which will not leave open a way for ſuch an eſcape. We preſent it thus in form: if the Lord himſelf deſcribing the outward conſtitution of the Viſible Church, as to the mater whereof it conſiſteth; not only holdeth it forth as a mixed ſociety of ſome truely good, and gracious, and ſome bad unconverted and graceleſſe ones: But alſo declareth that his will is that his ſervants ſhould not caſt out of it all ſuch as they conceive to be bad and unconverted, but that they permit even ſuch in the outward Viſible Church, leaving to himſelf to make the full ſeparation of the one from the other: Then it cannot be that by his apointment and inſtitution, it ſhould be the neceſſary qualification of Viſible Church-members, in foro Eccleſiaſtico, that they be all true converts and gracious ones, at leaſt, ſo far as men can diſcern and judge, this propoſition if the conſequence and connexion thereof hold good; leaves no door open for the former eſcapes, as is evident: and I conceive that the connexion or conſequence of it, is undenyable, becauſe upon the ſuppoſition of the oppoſite of the conſequent followes clearly the oppoſite of the antecedent, that is to ſay, if it were Chriſts inſtitution and will that true grace, at leaſt, ſo far as men can diſcern and judge, ſhould be the neceſſary qualification, in foro Eccleſiaſtico, of all Church-members, it ſhould clearly follow that it were his will, and the duty of his ſervants to caſt out all ſuch in the Viſible Church, as they did ſee not to be qualified, not gracious converts, which is flatly contrary to that which is ſuppoſed in the antecedent. Now I aſſume that the antecedent is clearly held forth to us in theſe places. 1. 'Tis clear that in theſe places he holdeth forth the Viſible Church in its outward conſti…ution as to the mater thereof, to be a mixed ſociety of good and bad, truely gracious and ſuch as are void of true grace, and not only this, but 2. That not only he permits it to be ſo untill the laſt day: But alſo 'tis his will and he commands his ſervants to permit ſuch to abide in the Church as even to their diſcerning are bad, leaving the ſeparation of them to himſelf at the laſt. The ſervant ſaid unto him wilt thou then that we go and gather them up? Yes, would Mr. Lockier ſay, leave not one of them; No not p. 165one of them in a Viſible Church; they are where they ought not to be, they want the complexion of the Viſible Church, &c. But ſayeth the Lord himſelf: Nay, but let both grow together untill the Harveſt.

section 33 Object. If it ſhall be objected againſt this expoſition and application of this place, that hereby it ſhould follow that any prophane ones ought to be permitted to be members of the Viſible Church, which in conſequence is contrary to Chriſts inſtitution of Eccleſiaſtick Diſcipline enjoyning incorrigible offenders to be caſten out and Excommunicat; and that therefore by theſe tares muſt be underſtood latent hypocrites, which may be ſuch in appearance, as may charitably be judged by men true beleevers. Anſw. It cannot be that ſuch latent hypocrites as theſe only are underſtood: Why? They are ſuch tares as are ſeen and known by the ſervants; they muſt therefore be ſuch as falls into ſins and whoſe badneſſe is obvious to the ſenſes of others, yet there is no contradiction between this of Mat. 13. 29. ſo underſtood, and that of Mat. 18. verſ. 17. We may ſay as Auguſtine on the ſame places againſt Donatiſts, Domino in Euangelio dicenti in illo obtemperare debemus ubi ait, ſi neque Eccleſiam audierit ſit tibi tanquam Ethnicus & Publicanus, & in illo, ubi prohibuit colligi Zizania ne ſimul eradicetur & triticum, poteſt enim utrumque cuſtodiri: The reaſon is becauſe they may well be conceived to ſpeak not adidem, in reſpect to theſe ſame ſort of perſons. The command of Excommunication is againſt ſuch notorious offenders as to their offences adde contumacie againſt the Diſcipline of the Church, or at leaſt, if it be further to be extended, whoſe offence is atrocious & theſe that offends theſe wayes, whether they be tares, graceleſſe men, or indued with true ſaving grace. But there may be ſinfull livers in the Viſible Church ſeen to be ſuch by the ſervants, who falls not under either of theſe two ſorts.

section 34 The Doctrinall notes which the Reverend M^r. Dickſon hath upon that Parable, Mat. 13. 24. &c. are worthy the reading and conſideration to this purpoſe we are on, and they are genuine and naturally flowing from the place. The Book is common, ſo that I need not tranſcribe all; I ſhall but bring two or three of them for ſuch as may be has not the Book at hand. 1. The externall Viſible p. 166Church is worthy to be called the Kingdome of Heaven even in reſpect of the externall conſtitution of it in the world notwithſtanding the wicked hypocrites in it; becauſe therein Chriſt rules as King, and hath his Subjects, all profeſſing him to be King of Saints. 4. It is mater of grief and offence to ſee in the Church of Chriſt ſo many unprofitable weeds—5. The raſh zeal of ſervants before they conſult their Lord and Maſter is ready with the hazard of the Church and true members thereof, to have ſuch a conſtitution of the Viſible Church as they ſhould ſuffer none to be a member, who are not inwardly Regenerat: But have all others of whoſe inward Regeneration they are not aſſured plucked from among Profeſſours. 6. The Lord although he hath given order to cenſure ſcandalous offenders, yet he diſcharges his ſervants to preſſe towards ſuch a ſeparation, as to have all weeds and wicked in heart to be caſt out; Leaſt while they gather out the graceleſſe tares, they ſhould root out alſo the gracious wheat with them: For it is not poſſible for any man to diſcern the renewed from the unrenewed ſo clearly but he may be miſtaken. 8. The mixture in the Viſible Church, Chriſt the Lord is minded to permit and commands to be permitted till the day of Judgement, and then, but not till then, ſhall a full ſeparation of the godly and the wicked, of the Elect and Reprobat be made; In the time of Harveſt I will ſay gather the Wheat, &c. See alſo his note on the ver. 47. This Parable teacheth us, that the Viſible Church, in the way of gathering members, and in the manner of conſtitution thereof, it is like a draw-net taking in all who profeſſe ſubjection to Chriſt and his Ordinances, good and bad, true and falſe Profeſſours, for it gathereth of every kinde, to wit, whoſoever profeſſe faith in, and promiſe ſubjection to Chriſt.

section 35 Argument 8. The Doctrine which excludes the Infants of Chriſtians from being members of the Viſible Church, cannot be from Chriſt nor have any truth in it. But Mr. Lockiers Doctrine concerning the mater of the Viſible Church excludes the Infants of Chriſtians from being members of the Viſible Church, go &c. For the proof of the propoſition I refer Mr. Lockier to M^r. Baxters Diſpute againſt Tombs: If he deny that Infants of Chriſtians are members of the Viſible Church, let him take ſome pains to p. 167anſwer theſe many, ſolid and acute Arguments brought by that Learned man, to prove that they are. The aſſumption is moſt clear. For M^r. Lockiers Doctrine is that none others, no not one other, are fit mater of a Viſible Church, but ſuch as are truly converted, ſo far as men truely converted and very ſpirituall are able to diſcern and judge: This is a thing that cannot be ſpoken or underſtood of …nfants. And it is remarkable that Mr. Lockier nor here when he propoundeth his Doctrine concerning the mater of the Viſible Church, nor elſe where in proſecuting it in this Lecture, does ſo much as once, with theſe whom he allowes to be mater of the Viſible Church, take in their Infants, as ſome others of his mind are wont ſometimes to do. And therefore that which M^r. Caudrie ſayeth, conſidering Mr. Hookers concluſion concerning the mater of the viſible Church that had he not added a little after, comprehending the Infants of conf…derat believers under their Parents Covenant, he might have been ſuſpected, &c. M^r. Lockier having altogether left this out, I may ſay it of him poſitively, he is juſtly to be ſuſpected of concurring with Anabaptiſts whoſe Doctrine concerning the mater of a Church is the very ſame with his.

section 36 Having added ſome reaſons from Scripture, to theſe which Mr. Lockier was pleaſed to take into conſideration (beſides which he may find ſundry others, in other Divines, who have Written on this Subject, as namely, Reverend M…. Rutherfurd, Apollonius, his conſideration of ſundry Controverſies, &c. and Spanhemius his Epiſtle to David Buchanan) I might adde a large enough Catalogue of Teſtimonies from Orthodox Divines, both ancient, eſpecially in their Writings againſt Novatians, and Donatiſts, and Moderne, ſince Reformation of Religion from Poperie. But being of the mind of that Reverend and Learned man, who ſaid, he eſteemed more of one Teſtimony of Scripture, then of ten reaſons, and of one ſolid reaſon, more then of ten humane teſtimonies, I will ſpare to fill up Paper this way, only this I may ſay, that our oppoſites have the whole ſtream of Orthodox and Reformed Divines againſt them, Let the Learned Ameſ. (a man in ſome other points too much inclining to the Independent Tenents) ſpeak for this: Bellar. Enervat. Tom. 2. lib. 2. c. 1. 11. 5. falſum eſt p. 168(ſayeth he) internas virtutes, equiri à nobis ut aliquis ſit in Eccleſiâ quoad Viſibilem ejus ſtatum. i. e. its falſe that inward vertues or graces are required by us, that one may be in the Church as to its viſible ſtate: And he had good reaſon to ſay ſo: for we ſhall find all Orthodox Reformed Divines, alwiſe defining the Viſible Church by outward Profeſſion of the true Chriſtian faith or Religion, and externall communion in the Worſhip and Ordinances of God: But never by inward holineſſe and heartconverſion. Thus I have done with Mr. Lockiers Lecture.