pâ—uciora for example if Thomas and Titus or Timothy were taken in for Church Members for their more excellent endowments of visible holinesse and Robert and James and John to be discerned onely by their more heartless profession upon those easie and common qualifications also to be taken in will not now the more part and worser there being greater store of these Members then of the other make the better part and the fewer to be disgraced and to have more then need in their profession above the rest and thus all things shall return again to their old Chaos so doing we shall not onely sad the hearts of such whom the Lord hath not sadded but as much as in us lies we shall frustrate and make void all the blood that hath been shed all the labour oile and cost if I may so speak that have been spent for the effecting and perfecting a through reformation for since t is granted by all parties both Episcopall Presbyterian and others that in matters of doctrine Protestants doe agree if this matter and way of seperating the pretious from the vile be not by all Parties who desire a reformation more punctually stood upon What will at length come of all that hath been done for if we allow of any other way we must make Church Members specially and specifically consider'd that is as they stand in relation to a visible Church to consist as well of civill and morall men as of the best qualified and in so doing we shall not onely in the building of Gods House together with gold and silver patch up dirt and clay and stubble but make the state it self and all the true subjects to it a jeere and a scorn to the Malignant adversary to say of our pious reformers that they would have reformed if they could have found matter yea will not Bellermine himselfe that great Stickler in the Church of Rome shake hands with us in our reformation who tels us that to be inwardly qualified that is beside bare profession to have some worke of the spirit upon them is no esse or necessaty requisite of a Church Member provided they be Catholiques of the Romish Edition and so such kind of intruders being let in all will in time come to say of things brought again to their old bias as Captains and Lievtenants doe in martialling their Souldiers faces about and as yee were Who therefore endued with any measure of zeale for God will not in his thoughts abhor and in his practise as farre concerns him in his place endeavour to keep of and keep out such a medly in Gods Church least otherwise ancient possession doe as it did in all the Bishops time claim custome and prescription to say to the best gifted and graced in our Churches as once Israel said to their zealous brethren on the other side Jordan Joshuah the 22. from the 23. verse to the 29. The putting up of a civill morall brother will in time pull down the Altar of distinction between a visible Saint and a Morallist And he that now happily while these times of reformation last he that was hardly the foot will if suffer'd to intrude in short time so become the head that he will altogether shoulder out the other So far the fourteenth Argument The fifteenth Argument is drawne from the calling of the Jewes the maner of their conversion and their deportment when they are called Thus All such as gather Churches ought in the gathering of their Members to follow the best example either of Churches already gathered or of such as shall be certainly gathered at Christs second comming but if we take in for Members such as are not visibly holy we cannot follow these kind of examples therefore to take in such unqualified Members is not lawfull As to the proofe of the major proposition t is not only jure divino but ecclesiastico or parlimentari for t is the sum of our covenant in our worke of reformation in it to follow the examples of the best reformed Churches The minor is proved by instance we herein fâ—llow not the example and practise of the Jewish Church when it shall be called Ergo such as shall inherit Judah for all ages shall be all righteous Esay the 60. and 21. Esay the 61. and 9. They shall be known among the nations and therefore among themselves Esay the 52. and the 1. the whole subject of the Revelation setting the judgements aside which are to be poured upon Antichrist concerneth the visible holinesse and earthly glory of that Church when they shall be called according to the best interpreters of that scripture See Revel the 21. and 27. Revel the 22 and 14. All that will be objected is that well may that Church be pure when Christ himselfe shall purge it by his personall presence with it for that purpose let us therefore tarry till that time come because we are not able to doe as Christ can when he shall come again To which we answer That we are by the word and by the spirit inabled to doe in measure what Christ shall perform at that day for it is not required that all wicked men be shut out in statu quo the best reformed Churches must allow of hypocrites which not discovered can doe no harme to a Church whatsoever harm they doe themselves what though Badgers skins covered the Tabernacle yet being died red they were usefull Leviticus the 27. and last What though the brazen Sea was born up by Oxen yet their hinder parts that is to say their parts more uncomely were inward so though Hypocrites will get in while they are not discovered may be of excellent use So farre this 15. Argument tending to shew the necessity of Church gathering from the Jewes when they shall be called The Sixteenth Argument is drawn from the great scarre and scandall which will otherwise â—lurre the reputation of one of those considerable Parties from which those who are called the godly Party doe arise Thus Whatsoever objecteth the reformers of Religion either to the scorn and derision of the unreformed or themselves to unbrotherly censuring one of another that in gathering Church Members is not to be practised but to gather Church Members of any other then such as are visibly holy doth this It objecteth the reformers of Religion either to the scorn and derision of such as are unreformed or themselves to the unbrotherly censuring one of another Ergo such a gathering Church Members is not lawfull The major proposition is valid without exception if we prove that the scandall which lieth upon reformers be that scandall which Divines call datus or that which is given The minor proposition is proved by parts as first That the Episcopall Professours are scandall'd and that justly For since in matters of doctrine t is famously known that there is no contest between Protestants of any Party either Episcopall Presbyterian or Independents 2. Netther in the externall Government of the Church
can follow him ergo to gather a Church of such as are not visible Saints is not lawfull The major proposition is apparent because wee are bound to become followers of him as deare children Ephes 5. 1. Paul that great Archiâ—â—ct of the Churches of the Gentiles would have the Corinthians follow him as he followed Christ 1 Cor. 1. 11. And he hâ—th lâ—ft us an example that we should follow his steps 1 Pâ—t 2 21. And in this as in other practices for two causes First 'T is the duty of such as are Church-gatherers to separate the pretious from the vile Secondly Because the Apostles did in this particular work exactly follow Christs example 1 Pâ—t 2. 5. 1 Cor. 1 2 9. 2 Cor. 6. 15 16. Acts 2. 41 42. If it be excepted against in answer to the major proposition that 't is not fâ—ll and sufficient that Christs example is not though imitable yet in this cause at all binding the Churches in gathering their members and the reason they will alledge is that so Prelacy and Presbytery may come in for a jus dâ—vinum in matter of Church-government for that they also can fetch examples from the Scripture to warrant their cause against all opponents to which is againe replyed negando wee deny that there is any such example as this in all the Scripture to warrant a jus divinum either for Presbytery or Prelacy because we are to distinguish betweene Christs aâ—â— the Apostles examples such as may be called occasion all arising onely from circumstance of time perfers and places not simply binding but are to the present Church as arbitrary and prudentiall wayes to use and refuse as they see cause and examples of this kinde are nothing materiall for a jus divinum though they be derived from Scripture A second sort of examples are such as may be called morall such as hold forth duties and graces which ought to be in Christians of this nature is the subject matter we now speak of and are binding to all who desire to keepe faith and a good conscience so that the major propâ—siâ—ion will stand valid against all opposers For the proofe of the minor we need goe no further then to Christs 12. Apostles an exact pattern of all Churches which ought to be under the New Testament when all were Saints to the eye of others Jâ—das not once suspected by any of the eleven Secondly We argue from the severall ends of gathering Churches which are 1. That God may be glorified in his Saints 2. That such as be gathered may be further edified and built up 3. That others may be daily added to the Churches alread gathered that an unqualified Church gathering of such as have been hitherto for the most part in this Nation is repugnant to all these ends will be abundantly proved And first an argument in generall viz. as a gatherig of Church-members not visibly holy is repugnant to all these ends thus Whatsoever is opposite and repugnant to those ends for which Churches are to be gatherâ—d is not in the gathering of them to be admitted or practised but to gather Church-members other then of visible Saints iâ— repugnant to the ends for which Churches are to be gathered therefore to gather Churches of members not visibly holy is not to be practised The major proposiâ—ion will be granted by all parties The minor remaineth to be proved by parts First That any other gathering then such as are visibly holy is repugnant to Gods honouâ— thus Whosoever are not inabled by the Spirit in some measure to shew forth the vertues which God hath given them all such are most unfit to be gathered into Church-fellowship for the proofe hereof see 1 Pet. 2. 9. But men either openly scandalous or meerely civill and meerly civill we call not only such as have no principle of Religion in them but such also as are barely taught of men by way of catechizing I say such cannoâ— shew forth their vertues therefore they are not to be gathered into Church fellowship If any will except against the dâ—scription of a civâ—ll honest man aâ—â—â— who hath in him and is able â—o answer to the grounds of Religion 〈…〉 z how such a man can be câ—lâ—d one meerly civill W 〈…〉 very well because the Scripture will no where warrant any middle betweene a civill man and a Saint 1 Cor. Chap. 1. to verse 9. is a men sed proofe of this if a man be callâ—d to be a Saint we or not to understand of an outward call but such as call as wherâ—bâ— they are proâ—aâ—ly at least sanctâ—fied in Christ Jesus and therefore the Apostle putteth these two together sâ—nctified in Christ Jesus and Saints by calling to shâ—w that none are to goe for Saints or be counted Church members which have not bâ—side the bare knowledge of the grounds of Religion some worke of the Spirit on them see for this in John 17 20 21. whence we may briefly thus argue All that professeth Christ ought to be one among themselves as Christ is one with the Father but such kindâ— of members viz. men meeâ—ly civill or openly scandalous cannot 〈…〉 one with the Saints as Christ is one with the Father therefore sucâ—â—â—e not to be taken in for Church-members As to the proposition there will be no other evasion for answer then to say that the place forecited is to be understood of Saints invisibly holy such as may be endued with holinesse though not gathered into Church-fellowship to which thus First in this answer is a fallacy we call a petiâ—io principii or begging of the question for it runs upon this supposall that there is such a Church-creature as a civill wel-catechized honest man and to make way for such a creature all Scriptures now which doe in their nature exclude are by supposing such an one to be brought by the opponent to uphold him but this remaineth yet to be proveâ— Secondly Against such an answer we urge the words of the Text and that in two respects 1. In respect of the nature of the union which the words holâ— forth John 17. 21. That they may be all one as thou Father art in mee and I in thee that they may be also one in us that the world may believe that thou hast sent me And vers 23. I in them and thou in mee that they may be made perfect in one and that the world may know that thou hast sent me hast loved them as thou hast loved me whence wee first argue Whatsoever union in the Church doe not hold a strict and a speciall or specificall if I may so speake resemblance to that most blessed and sacred union which is between the Father and the Son that is not the union commended or intended by our Saviour in this Scripture but to say that Christ in holding forth an union which ought to be in the Church understood it only of an internall or spirituall union and not also of an externall doth
this viz. it urgeth such an union as cannot hold resemblance to that most sacred union which is between the Father and the Sonne therefore the internall union only is not the union intended by our Saviour Both propositions are sufficiently manifest from the words if we rightly observe because the condition and perfection of union in the Church ought to be in this world as is the perfection of unity which is between the Father and the Sonne Now this union is most perfect and that also whereby the Father and the Sonne doe enjoy each the other mutually actually most blessâ—dly and immediarely where one hath a reall influence into the other for which cause the Son as God is said to live by the Father John 6. 57. Such must be the fruition as far as is imitable by a creature in a Church-member they ought to be where this union can be had each to other and in a spirituall and convenient way as is the Father to the Son or the Sonne to the Father but in members scattered abroad as the Scripture speaketh there cannot be that resemblance of perfection of unity as is between the Father and the Sonne because that sort of Members are often distressed for want of fellowship with their fellow Saints as was Esiah who desired to live no longer for want of it And in times of persecution for want of this Church-fellowship the Saints of God have complained that they are as an owle in the desert or as a Sparrow on the House top therefore the 17 chapter of St. John and the like places must be understood of the Saints actuall enjoying one another not onely by an internall but also by an externall Church-fellowship I say againe what so hath been and is de facto yet de jure it ought to be and shall be at Christs second coming in spite of the Devill and all his Malignant Instruments Secondly We argue from the end of the union intended by our Saviour in these words That the world may believe that thou hast sent mee Whence briefly thus Whatsoever does keep men from believing that Christ is sent of the Father That in gathering of a Church is not to be practised but to admit of any for Church members which doe not visibly at least resemble the holinesse and unity of God and Christ is to keepe men from believing that Christ is sent of the Father therefore to gather into Church-fellowship such as are not visibly holy is not to be practised The minor is thus proved Whatsoever is held forth as a fit sole and sufficient means to gaine men to believe and is not so ordained by God this cannot gather men unto Christ and consequently keepeth them from believing because our Saviour saith Whosoever gathereth noâ— with me scattereth but to think that the preaching of the word is this fit sole and sufficient meanes to bring men to Christ is to think otherwise then God hath ordained therefore such as come no better furnished to gather believers doe so far keep men from believing that Christ is sent of the Father The major I suppose will be denyed by none The minor is as manifest from the Scripture for though it cannot be denyed that faith commeth by hearing and hearing by the word Rom. 10. 17. So that the word received by faith iâ— as the plowed ground sowen but I demand then how can men plough their ground without a plough All the Scriptures will testifie even from Gen. to the end of the Revel that either miracles â—r the Church rightly ordered or rightly gathered comming in place have been ever as the plough to the dâ—ctrine of the Gospell we shall find 3. things requisite to gaine the world to become believers 1. Men must preach purely that in point of Doctâ—iâ—e they may resemble the Sun 2. The potentiall or materiall members to be gathered must in their conversation be faire as the Moone 3. This is not all neither Preachers and Professers for all this will be esteemed of as a company of imperâ—inent and light-headed or vain-glorious men therefore a third thing required she must be terrible either by miracles or by all right done here as an Armie with banners 3. We argue from that 17. of John explained by the Apostle Eph. 4. 4. 5. One body one spirit one Lord one faith one baptisme one God and Father c. whence briefly thus None are to be taken into the body or externall fellowship of the faithfull but as such are of on faith and one spirit with them 't is evident for if it were otherwise there must be either 2. bodies or 2 spirits But civill honest men or men barely catechised have not one spirit that is are not endued with spirituall graces as the faithfull are Ergo they are not to be received into Church fellowship with them both propositions must be assented unto by such as wil take Scripture for their rule 3. We argue from the third end of gathering churches which is that members already gathered may be further built up thus Whatsoever doth of its own nature threaten the destruction or at least retard the growth of the whole body that in gathering of a church is not to be suffered but to admit of a member not visibly holy is either to destroy the whole that is to threaten with destruction because the true members of Chrâ—st cannot be uterly that is to say spiritually destroyed or to hinder and retard the growth of other members therefore a mixture of Church members or taking into Church-fellowship such as are not visibly holy is not to be suffered The major will be easily granted because whatsoever is done in a Church must be done to the edification of all When one sins all are scandalized 1 Cor. 5. 3. Moreover severall members in a Church are and must be to that Church whereof they are members as the members in a naturall body whereof all even the weakest must serve to and be active for the whole body as is plainely taught 1 Cor. 12. Rom. 12. 5. All the members of a Church should at least visibly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they say be what the forwardest professe they are because all are acted by the same spirit of grace and live the same life of faith they all draw essence and growth from one mysticall head even as the naturall head doth compleat and actuate all it's members 1 Cor. 2. Therefore now if any mysticall member want that supply of spirituall nourishment as the Apostle further teacheth Ephes 4. 15. It must necessaâ—ily at least retard and keep back the growth of the whole body neither can this be understood of one that outwardly is good and inwardly unsound because such hurt none but themselves The minor proposition is proved sufficiently from the Church of the Jews where the coldness of morallists whom the Apostle calleth Abrahams carnall â—eed did much hinder the growth and scandalize the graces of the truly godly among them
Nation both one and another were forced to an outward circumcision whence though never so unworthy they were yet stiled the children of the Kingdome children and sonnes of Abraham who onely had right to the childrens bread The ten Tribes as corrupt as they were and as great Apostates from their God were for all this stiled Gods people the Nation whom he would owne above all Nations in the Earth Amos 3. 1 2. thus was it with the true Olive and the cause of this kinde of indulgence was that they might bee placed among the Nations as a candle or a lanthorne in a darke place It was requisite that all they the church being then so small it was necessary that this people every one of them should by those many carnall ordinances ceremonies which they held forth be some light to the world but now since the calling of the Gentiles the Church being spread farre and neare 't is not needfull that every one that professeth Christ should goe for a member because men doe not now stand in need of such qualified members therefore when Malachie prophesieth of this difference which should be for time to come he telleth us that the Gentiles should offer a pure offering we demand then in what sâ—nce pure First did not the Jew offer according to the prescript of Moses Law if otherwise how came they then to be so much upbraided by those strict observances as Esay the first and the sixty sixt Chapter Secondly were there not many truly godly amongst them why then is it said that the Gentiles should offer a pure offering which the Jewes did not therefore we are here to understand a figure in this phrase of a pure offering which is a Metonimie of the adjunct the offering being put for the offerers thus food was by the Apostle called pure or impure according to the purity or impurity of such as received it Titus the first and last So the word of God is said to grow because t was an instrument of growth to some thus the Gentiles were to offer a pure offering not in substance but in the circumstance of the persons when all as farre as humane judgment in way of charity could discerne were to be outwardly and visibly holy A ninth Argument is taken from the great scandall which will follow such kind of Church gathering as have been hitherto generally practised thus Whatsoever doth of it selfe and in its owne nature scandalize men from becomming the true servants of Christ that in gathering of Church Members is not to be practised but to take Members into Church-fellowship not visibly holy is to scandalize men from becomming the true servants of Christ ergo to gather Members not visibly holy is not to be practised The Major Proposition being granted The Assumption or Minor is thus proved Whatsoever causeth or maketh one not yet regenerate not to see an absolute necessity of being regenerate and borne a new that is it which doth scandalize men from becomming the true servants of Christ but to take in Members not endued that is to say not probably at least endued with visible holinesse doth this videlicet it blindeth men and letteth them not to see an absolute necessity of regeneration ergo to take in Members not visibly holy doth scandalize men from becomming the true servants of Christ Both Propositions are apparent by instance as thus Take one meetly catechised in the principles of the Christian Religion let such an one make an historicall narration of his faith such as if the Devills were put to it Saint James saith they could doe the like but now for zeale and inward affection to that he knoweth God wot nothing is to be discerned by any judicious Christian to make him hope that in the judgement of charity such an one is a regenerate Christian let this meere outside and formall Professor notwithstanding be admitted and allowed of for a Church member whereby he apprehendeth according to the old and blinde belief that he is a member of Christ the child of God and an inheritor of the Kingdome of Heaven and to speak as 't is what else does the actuall receiving of any into Church communion but presuppose all this as farre as concerneth the satisâ—action of others and that commonly which satisfieth others deludeth him by making such a qualified Member believe that he is the very same that others take him for I say therefore the foundation of Church fellowship being thus laid let the Minister now according to his duty and the spirit of holinesse God hath given him notwithstanding all this presse hard for inward sanctity let him in meeknesse and in the demonstration of the Spirit set and prove unto him bâ— pregnant and undeniable scriptures that to be an heir of heaven we must truly looâ—e after not only an outward fâ—llâ—wship with men buâ— an inward communion with God also I say let such doctrines as these be pressed and applyed how wiâ—l such an one already conceited that he is a child of God as he is a Church Member put off the energie and edge if I may so speak of these more inward marks of qualification for Heaven with such fallacies and parralogisnes as these are how that we should doe so indeed and t were well if we could doe as the Minister preacheth God forgive us we all come short of what we should doe and the Minister good man would have us all doe well and thus our outside morall formalist putâ—eâ—h off the most necessarie instructions as of all others which are marks of salvation with I know not what is fitting onely and expedient to be done whereas if such an one be admitted onely as an hearer and kept as it were at the threshold of the Church and be told by the Minister and that he sees the Ministers doctrine in this particular to be followed and seconded by a Church practise that he ought as well to be taught of God as of men and that he must be discerned by some better able then himselfe to have some inward touch and to have an affection at least probably to what he professeth this may happily startle such an one and make him to have other conceits for Heaven and may by the grace of God not onely gaine him to be an outward Church-Member but to be an inward and true member of Christ Jesus A tenth argument to prove our purpose is taken from the suffering such Churches as were already planted by the Apostles in those corruptions they after fall into thus Whatsoever was unlawfull in Churches for suffering unqualified Members that was enough to have kept them from being taken in at first but Churches have been alwayes threatned and reproved for suffering unqualified Members Ergo t was enough to have kept them from being taken in at first both propositions are sufficiently manifest The sequel of the Major relieth upon the old axiome sicut se res habet in esse sic in operari moreover