because such as are now call'd Presbyterians were in the Bishops times call'd Conformists because they subscribed to the doctrine and discipline then established it must needs follow that if some other weighty cause mooved not viz. a reformation of a Church Member that one of these Parties at least rather sought occasion of exception against the Bishops then found it 3. It setteth Professours together amongst themselves for who knows not that though in respect of practice of taking in or casting out these two Parties differ not but in circumstanciall or matter of discipline yet the judgement upon which such and such are to be taken or not to be taken in is something more and a matter doctrinall The 17th Argument is from the mimicall imitation of the Papists wherein they strive to have all the members of their Church visibly holy thus Whatsoever is pretended by the adversaries of truth and so farre practised by them as more sutable and serviceable to Gods honour that in gathering of Church-members is not of truths friends to be left out and neglected but even the adversaries of truth do by their doctrine and practise teach in pretence at least that only members visibly holy are to be received into Church-fellowship Ergo this ought of truths friends to be sincerely taught and practised The major will be easily granted by all such as thinke it reasonable that for zeale of holinesse Churches professedly reformed come not short of Papists The minor proposition is proved by instance Take those points of popery which are truly so called that is wherein they and we the case so standing doe and must differ and we shall all along still observe that in all their doings they aime at perfection in a Church-member As first in their beliefe concerning Baptisme they teach and beleeve that Baptisme doth absolutely take away originall sinne so that those motions of sin or unto sinne by some called reliquiae or the remnants of sinne are not sin properly as indeed they are not of the person but of the nature as our Divines distinguish Neither is it a specificall property of all sinne to be voluntary by their owne confession to instance in originall sinne in an infant But put the case now that a Church-member of theirs fall into a sinne after Baptisme they call mortall they then fall upon another salve for perfection or visible holinesse in a Church-member and that is their doctrine concerning pennance wherein they teach that auricular confession which by them is made a Sacrament conferring grace doe restore them fully to that integritie which they received in Baptisme and when they are thus restored they have a doctrine that of such as are in grace the Law can be fulfilled and kept So that their after-obedience and pennance doe not only ex congruo but ex condigno merit life eternall And all these beliefes though protestants doe justly except against as hay stubble and wood built upon the golden foundation of the christian profession yet from these tenents as bad as they are we may gather thus much That they thinke it a very unreasonable thing to admit of a Church-member into communion in all the ordinances which is not at least visibly holy The eighteenth Argument is from hence That no mischief or spirituall danger can follow the taking into Church fellowship Members only that are visibly holy Thus Whatsoever can be profitably done without the least prejudice or spirituall hinderance of any one not taken in for a Member that caeteris paribus that is to say which can be done without any kind of inconvenience ought to be put in practise But the gathering of Members only visibly holy can be practised without the least hazard of such as are not qualyfied that is they can run no spirituall hazard or danger Ergo such kinde of Church gathering ought to be put in practise The major is easily proved and may well serve for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or signe of Gods will and pleasure this way for if there were the least hinderance to mans salvation by such a practise we might safely say this or such a way could not be of God For as among Divines that sence of scripture is not to be received which being so taken oppugneth other scriptures so neither is that thought to be Gods ordinance which opposeth the generall good of mans salvation The minor is thus proved Whatsoever hindereth not either the covenant of Gods election or the influence of the spirit from working faith and repentance yea which hindereth not the increase of grace in any that are actually in Gods favour that cannot be a prejudice to the salvation of any but to take in for Members of a Church such onely as are visibly holy doth none of these it neither hindereth the covenant of Gods election nor the influence of the spirit in working faith and repentance neither doth it hinder the increase of grace in any that are actually in Gods favour Ergo to take in only such qualified Members is safely and securely to be practised The major being granted The minor proposition is grounded from the example of the woman of Canaan who was no visible Member of a Church and yet her faith was greater then any's in Israel If indeed we were popish in our beliefe that the Sacraments were not only seales but meanes of grace so farre that they give grace ex opere operate then there might be some question in the point But our beliefe is that one either well catechised or preached unto wanteth nothing externall simply necessary to salvation If any doe now object that if we can with such safety be out of this externall Church communion wherefore then as well not out as in to what end is it to become a member To which we answer First that this might be as safely objected to any professed ordinance which all acknowledge to be of God May we not thus except against Baptisme or the word preached May not reading serve instead of preaching or is it not enough to hear of the doctrin of Baptisme Therefore as in such cavils the usuall answer is That not the want of an Ordinance but the contempt is damnable and that ordinance is contemned which we might enjoy and do not The same answer will serve for this present purpose When we may become members and are not gathered t is our contempt Secondly this exception would serve if we held that Church-communion were only for our selves but this we doe not Church-communion is for more necessary and importent ends as first that Gods will and command in this particular might be fulfilled and done and this all parties confesse not only by their owne practise but by beleeving the communion of Saints Secondly this Church-fellowship is the Citie set upon an hill and a lighted candle set upon a candlestick that others might see this â—â—â—ly work and so glorifie God for it in the day of their conversion FINIS
A true and lively CHARACTER Of a right COMMUNICATING Church-Member Brifely laid down in Eighteen severall ARGUMENTS Proving an absolute necessity of separating not only from all that are openly Prophane but from such also who have not some visible that is to say probable worke of the sanctifying Spirit upon them By IOHN GOBERT Master of Arts and Minister of the Gospel LONDON Printed by Charles Sumptner for Tho Brewster and Greg Moule at the three Bibles under Mildreds Church in the Poultry 1650. THE AVTHOR TO THE READER Courteous Reader FOr the Author to commend his owne Work if it were praise-worthy yet t is altogether improper remembring the old saying Laudet te os alienum non tuum And indeed it deserves no praise chiefly for the manner of handling when in reading the very first page thou wilt meet with many Inconsonances even to Grammar wherein the Author confesseth his weaknesse and craves thy pardon Moreover cease to marveile for these papers were written by a dead man neverthelesse I counsell thee to read this Book and weigh the matter delight thy self in seeking the truth and so then wilt begin to understand the Riddle how a dead man may write Books Thine JOHN GOBERT To the High Court of Parliament AND To the Councell of State AS ALSO To His Excellency Thomas Lord Fairfax Lord Generall of all the Parliaments Forces John Gobert Minister of the Word wisheth increase of Grace and Happinesse here and hereafter Right Honeurable THe holy Apostle exhorting to Christian duties among other important Exhortations hath this one viz. That we ought to be alwayes ready to give an answer to every one that asketh a reason of the hope that is in us with meeknesse and reverence 1 Pet. 3. 15. If in the performance of this duty we are obliged to one much more to many if to such as have not Power to Examine much sooner to such as have And although your suppliant not being cald upon to give an answer might in this particular justly plead Exemption as one who in this boldnesse might seem rather to Create a businesse to himselfe than to performe any task imposed Yet as often as he confidereth first the condition of his Calling being both a Minister of the Gospel a Member of the Commonwealth Secondly the condition of the present Times being in some respects the Worst as they are the Last wherein Sathan and all his malignant Instruments do by all wayes and means seek what they can to obstruct and retard at least if not utterly to overthrow that blessed work of Reformation so happily begun by you Thirdly reflecting upon those too justly grounded Feares and Jealousies which your Honours yet have lest the people of this Nation chiefly those of our Calling should be over-much wantting to themselves in not joyning with you in your Endeavours to promote the Churches good I say from these and the like considerations your Suppliant could not but presume that it would not be altogether unwelcome or ill taken if a poore Minister of the Gospel in a matter of such deepe Concernment upon which the whole Fabrick of this blessed Reformation as upon its proper Hinge turneth but hath also as farre as concerneth an Externall Church-communion an influence into the Rights and Priviledges of all the Faithfull Do chuse for this once and in this so weighty a Matter to deliver his judgment not that he attributeth any thing to this weake and light skirmish which he hath set upon or that this most Excellent Cause should from the Authors handling it seeme to receive any Grace or Lustre He is farre from conceiving any such improbability His only Aime and Designe in this undertaking was partly to give an occasion to the Reader from the light which doe so manifestly breake forth in this briefe Polemicall discourse to give occasion to thinke how great good might in this Subject-matter to the Churches further Edification be done If some one of stronger Gifts or greater Abilities would undertâ—ke it partly being as a Spectator induced to behold the fruâ—t of Rebecca finding two contrary births to struggle in her wombe I meane the blessed issue of all thâ—se Church-agonies which these latter times have afforded I could not but in the Spirit admire with Moses at this great sight and to become an humble Suitor to all your Honours that since this Zara which in the Primitive times did even then put forth his hand to become the First borne and yet for causes best knowne to the Divine Majesty hath puld back his hand againe in that for most of the Ages since the Churches Infancy this Zara for the scarlet thread of Light and Truth which Divine Providence like Tamars Midwife did even as it were â—hâ—n put about his hand hath made all the Spectators since that time rather to looke and wish for Zara's birth than to see it but loe now this Zara is come Phaâ—es the first borne I mean the party-coloured or externally-spotted Church-Member haâ—h already acted his part too well knowne to all spectators â—o the many fearfull breaches which to others scandall and his owne greater losse and disparagement he hath made in the Wombe of the Church Loe now his brother Zara is borne to be knowne to all that are spirâ—tually sighted by the scarlet thread of Light and Truth about him Receive him therefore I most humbly beseech your Honours He calleth upon and cryeth to God as his Father and upon your Honours as both Midwife and Nurse Therefore as you have in the provision of the sincere Milke of the Word shewed your tender care of this younger Brothers inward Man you would also vouchsafe every Zara your Protection from the wrong and violence of his Mothers children who would faigne make him Keeper of their Vineyard My meaning is that according to the Place and Power God hath set you in you would be Patrons and Protectors of the Sonnes of Peace that Ministers or People might not dash themselves one against another with severitie and austeritie for matters Circumstantiall whiles both hold the Head Christ. So shall you oblige thousands and my selfe among the rest with much love in the Lord Christ to serve you Your Honours most humbly devoted in all Services to his power JOHN GOBERT That a true Church ought only to be gathered of visible Saints and that men either openly wicked or meerely civill that is to say such as are not seen beside their formall profession to have some worke of the Spirit upon them ought not to bee taken into Church-fellowship These following arguments doe most manifestly prove the first argument is taken from Christs example in gathering his Disciples Thus WHatsoever work or practise doe abhor from Christs example and in that also wherein we can follow him that kind of worke or practise is not lawfull but to gather a Church other then of visible Saints doth abhor and is repugnant to Christs example and practise and in that also wherein we
common reason doth dictate what ought not or what is found unlawfull at last was first unlawfull The Minor Proposition is pregnant Scripture as in the Revelation and where also is no difficulty in matter of sence as all will grant not onely the Members themselves are reproved and threatned but the Churches also whereof they were Members â—or suffering such see Revelation the second and fourteenth and twentieth verses also Corinthians the first the fifth and the sixth Chapters when the Apostle telleth us that a little leaven leaveneth the whole lump Whither a well catechised Moralist have purged â—ut his old leaven and become a new lumpe with some that are more universally conscientious let that be left to the scanning of all that are wise to Salvation The eleventh Argument is taken from the danger of confonnding the infirmities of the faithfull with the vices of unregenerate men thus The taking in of Members other then such as are visibly godly doe confound the infirmities of the regenerate with the vices of the unregenerats Ergo such a Church-gathering is not lawfull the consequent I suppose to be strong enough without further proofe Who is it professing the Gospel and zeale to the Christian Religion will not affirme that whatsoever causeth conâ—usion in the Churchâ— specially as to the right frame and constitution of it is to be shunned as rocks at Sea considering what the Apostle saith Corinthians the first the fourteenth and eigth If the Trumpet give an uncertaine sound who shall prepare himselfe to battell And though such doe mainely run the hazard of confounding things who neglect sincere and faithfull preaching according to that in the second of Ezâ—kiâ—l Sâ—nne of man I have made thee a Watchmâ—n c. yea the most inward teaching to â— regenerate understanding is no idle or uncertaine sound because such as are spieâ—tuall doe savour the things of the Spirie Rom. the 8th and the sixth yet ordinary experience will make it out for a truth â—hat as in Armies mingling of Colours or Trumpets unskillfull sound so also in a Church mixture of Members unqualified doe breed confusion Therefore the Antecedent which I confesse should have been first confirmed needeâ—h most proofe videlicet How this mixt gathering do confound the infirmities of the one with the vices of the other and for a cleâ—râ—r â—viction in this particular we thus argue That whatsoever it is which maketh the by-stander or third person to think and believe tâ—at the infirmities of the one and the vices of the other to arise from one roote and founâ—aâ—ne videlicet from an heart affected with the love of sin that is it which doth by an unhappy scandall confound the vices of the unregenerate with the infirmities of the faithfull but the mixt gathering of Church-Members doth this it causeth the by stander or third person or any one that is unregenerate to think that their vices and the believers infirmities doe proceed from one and the same roote and fountaine which is to say from an heart infected with the love of sin Ergo Both Propositions are apparent for if the Preacher be required by Gods Law to set forth the difference between thâ—se to the people according to those divine sentences in the Epistle of John That â—e that is borne of God cannot snâ—â— that is cannot love it for so as doe all unregenerate men in one kind or other And he that is borne of God keepeth himselfe and that wicked oâ—e toucheth him not that is though he may by a temptation be outwardly soyled yet if the seed of God remaineth in his heart as it doth in the regenerate cannot be inwardly infected I say againe if it be required of the faithfull Minister thus farre to set these at a distance in his preaching and instructions what good to one especially in the dregs of nature will acrew when by this most wholsome and no lesse necessary separation he â—â—eth not that generally practised in matter of Church Discipline which is held forth by the Minister Now to illustrate the truth of the Minor Proposition take it thus Suppose two Members to be taken in one a meere Formalist another a siâ—cere hearted Christian The first videlicet the Formalist we will suppose him to be endued first with all endowments of nature Secondly with all civill and morall education which will cause a generous and noble deportment of himselfe to others Thirdly all Christian accomplishments as farre as concerneth the exact knowledge of the Principles of Religion Fourthly adde here unto a prosperous and usuall concurrence of all earthy happinesse where through his gracious and glorious abilities to the ontward view doe not only gaine him respect from men but these are most commonly exempt from and not often subject to those miserable provocations and other straits the poorer and yet sincerer Christians are subject to the reason is they are appointed to suffer Thess the first the 3. d and the 3d and is in this life to receive their evill things Luke the 16. and 25. though now this our glorious brother both in his owne eyes and in the eyes of such as are like to him is the only Professor yet here will be the question whither such an one ought to be taken in for a Church Member neither speak I this to exclude such as are Saints and may have these endowments because God hath chosen some both rich and noble and wise as the Apostle speaketh in the 1 Cor. chap. 1. v. â—6 but this I say whither such with all these who are thought to be forward enough in profession for Heaven I say againe whither those outward and former qualâ—fications are enough Secondly on the oâ—her side let another be taken in unfurnished of all this goodly trapping his birth meane his breeding according and his knowledge chiefly in any points of high concernment suitable adde to this happily a crabbed teachie nature which is often rendred far more odious not onely by the cunning and subtile wire drawing of some selfe-pleasing Pharisee who ordinarily carries about him a multiplying glasse as it were to put others faults in which makes them seeme much bigger then they are but views his owne at a â—ar greater distance Adde moreover a too often and unhappy and â—orced subjection to all both domestique and forreigne streigts and miseries which in this life must be the Saints portion all that this Brother hath to commend him either to God or man is an hearty zeale and affection to that he knoweth his judgement is often weake his best actions through the poysonous venim of naughty tongues wrested disgraced and disparaged thus brother for all the prejudice and hard censure he meets with from carnall men is yet in the judgment of all true disâ—erners a â—ight brother the other not so A twelfth argument is taken from the errors which have been in former Church-builders thus Whatsoever miscarriage in Church building and gathering Church members have come in amongst men