see Lu. 3. 7. If any will from the blemishes of the Jewish Church goe about to affirme that notwithstanding all those blemishes our Saviour did not unchurch them as some doe in these dayes such shall receive their answer at the 8th Argument in this Treatise In the mean time it will not be amisse for such as are better enlightned to take it for granted that the maine Remora or Stop ship if I may so call it of a through-reformation is this uncircumcised civill-honest man suffered to be reputed as a member and yet by Divine ordinance ought not to be or to be so reputed of whom Church gatherers have not to say as our Saviour of the fruitlesse fig-tree that though it was to be cut downe yet he expected fruit and good reason because all this while they were his plant but of such members as these in our Churches Christ would have said not why cumbreth it but wherefore came it into the vineyard the vineyard was no place for it A fourth Argument for the proofe hereof is taken from the proper and specificall nature of a church thus That which putteth no difference betweene the Churches of Christ and other societies and religious men which are in the world that in constituting and gathering of church members is not to be admitted but to allow of members not visibly holy is to doe this viz. It putteth no difference between the Churches of Christ and other religious which are in the world therefore such kind of members are not to be allowed The major proposition needeth no proofe for that there must be a difference between the churches of Christ and other men their religions must not onely differ but the professors of it else how doe the true churches alwayes contract an odium from the world how else can that of Isa 8. 18. be made good Behold I and the children which thou hast given mee are â—or signâ—s and for wonders in Israel If this difference ought not to be at least in their conversations how can the world disclaime them for theirs who belong to Christ If you were of the world the world would love his owne but I have chosen you out of the world therefore the world hatetb you John 15. 19. 'T is not their religions that makes them odious for 't is granted by all parties that though the religion of Christ is a paradox to carnall men yet such as touching profession doe often become professors of that which before they hated Quanto retro oderunt quod nunc amant quiour que dolent odisse quod prius resâ—iâ—rant saith Augustin in point of conversion from false beliefs neither is it a form externall which contracteth it for in this professions may agree Neither is it the practise of moral duty for if any thing gaineth the worlds affections to the church 't is the churches conversation to the world-ward therefore it must be their zâ—ale and their affections for heaven the imediate fruit of all necessary and spirituall graces which causeth this hatred from the world and consequently putteth a constant difference betweene the Churches of Christ and other religious professors as our Saviour speaketh not simply or singly of their Religion but of the persons who by the manner of professing it render themselves odious because I have chosen you therefore the world hatceth you The assumption or the minor proposition proveth it self something too manifestly for setting aside the empty and bare title of infant baptisme with a little knowledge by rose which some meetly catechised in the christian profession may attaine unto which for curiosity sake or other ends a Jâ—w or a Turke may be so far principled in as we for the like ends may affâ—ct to be seen in the knowledg of the Jewish Talmud or the Turkish Alâ—â—ron I say againe setting these things aside which concerne the profession it selfe not the professors of it what difference now in point of zâ—ale and suitable conversation betweene hundreds of something more then our common professors and an honest Turk or a Jâ—w for doth not meer nature and morality teach men to think something reverâ—nâ—ly of any thing they account for Religion be the profession what it will are we then said to be risen with Christ to live the some life that he liveth to be continually acted by the spirit and all this to have no more zeale to our religion which we grant for true a defiance to all other then a Turk or a Jâ—w have to theirs aâ—sit A fifth Aâ—gument to prove our purpose is taken both a possibili commâ—do that is to say from that which is both possible to be done and best to be done thus Whatsoever may well be done and what is most profitable to â—e done that in a work of weight and moment ought not to be neglâ—cted but to gather visible Saints or members visibly holy is a thing â—oth which may be done and which is most profitable to be done Ergo in so weighty a worke it ought not to be neglected The Minor is sufficiently evident because in all our purposes and undertakings we ought to go the neerest and speediest way to the effecting of any thing much more when 't is of speciall weight and concernment The minor proposition is proved by parts First That it may be done and this first from the power the true Church hath ever had both in taking in and casting out of Members All do grant Papists Lutherans and others that the Church Governours rightly qualified do receive from Gods Spirit a power of discerning Members worthy and unworthy as farre as concerneth the constitution of a visible Member leaving the inner man to God else what use of the keyes why should that hold bound in heaven and loosed in heaven which by them is bound and loosed on earth Moreover that which makes them known to the world may easily make them known one to another or to such as can better judge But the visible holinesse is known in part to the world therefore farre sooner to such as have better judgements John 13. 19. By this shall all men know that ye are my Disciples if ye have love one towards another Furthermore of one and the same thing there is the same reason and consideration But it is granted by all parties one and other who professe the Christian Religion That holinesse may visibly or probably which is enough for the constituting of a Church-member appeare in some why not in others also since holinesse whereverit is is to sin and corruption as light is to darknesse or as life to death the former common sense teacheth may be discerned why should not faith also discerne such qualified Members therefore out of all doubt or question it is a thing may be done The sixth Argument is drawn from the great benefit which will come of such a qualified Church-gathering thus Whatsoever does most anger and salt the corruptions of men and so disposeth them to a
blessed care that is the best way and likeliest to do most good But this doth the gathering of such qualâ—fied members it doth most anger and salt mens corruptions Ergo it is a necessary medium to cure men of thr maladies of sin and consequently a most profitable worke The major Proposition will be granted without further proofe because all that are taught of God do know that though to anger men simply may prove scandalous yet to anger mens corruptions is profitable to dispose them to repentance The Minor which is that the taking of visible Saints onely into Church-fellowship have most angered the world is proved diversly first from that which hath been done the conversion of soules and gathering of Churches secondly that which is daily done for this end and purpose For the first what other worke provoked the envy of Christ and his Apostles malignant Countrymen then the effectuall worke of their preaching to the gathering of men into an holy society and fraternity among themselves It is granted by all that are godly that for matter of Doctrine carnall men have alwaies lyen darke unto it they have not known what hath been preached neither have they had either the wisdome or the patience to enquire or examine but when by a necessary separation and withdrawing from their communion the godly made a Church among themselves and went about to save themselves from a froward generation this was the worke which madded them see for this Acts the second and forty and forty one compared with the Rulers carriage Acts 4 2. had not the people by a sacred Church-communion been subject to have been drawne from them they would no doubt have been far more moderate towards the Apostles see Acts 19 16. it was the peoples turning from darknesse to light and gathering from into a Sect as they called it among themselves which so much angred them Secondly we argue from that which is daily done by the course of an ordinary Ministery What Preachers soever have in a blamelesse and warrantable way provoked most contumely and obloquy from the wicked world these are they who have converted most and done most good by their preaching but such as have stood most for visible holinesse in Church Members have contracted to them most contumely and obloquy from the wicked world therefore these are they who have converted most and done most good by their preaching Daily experiment will prove the Minor Let a Minister never so well gifted be of this judgement That any may be received into Church-communion who live honestly and can answer to a Catechize and what store of Converts will they have The seventh Argument is from pregnancy of Scripture for this purpose of a lawfull and necessary separation from the world in matter of Church fellowship thus Whatsoever opinion or practice do make void the authority and rule of Scripture that opinion or that practice is not by any rrue Beleever to be imbraced but to receive any other into Church fellowship then such as are visibly holy does make void the Authority and Rule of Scripture therefore such kinde of practise is not lawfull The Major Proposition is easily granted The Minor is thus proved Whatsoever opinion or practise do send us from the plaine literall and Gramaticall sense of the Scripture to the glosses and uncertaine conjectures of men that of necessity must make void the authority and rule of Scripture but to make any other Church Members then such as are visibly holy doth this viz. It sendeth us from the plaine literall and grammaticall sense of Scripture to the various glosses and conjectures of men Ergo. The assumption is easily proved from Esay 52. 11. 2 Cor. 6. 17. as many as are of opinion that that Scripture and the like are to be understood of Idolators that we ought not to mingle with them in their vaine Superstition and Will-worship if they go no further they must come short of the true meaning of the Spirit in such Scriptures because Idolatry is but one sort and kinde of uncleannesse but that in Esay forbids all saying Touch no unclean thing Whence we come to demand to be resolved in two things First what it is to touch any thing unclean Secondly whether civill honesty or to speake more properly whether civill Morall men although they are skill'd to answer a Catechize whether such be not for all that as yet in a state of uncleannesse to both which demands iâ—…e receive a resolution from Scripture first men touch not onely in living and mingling with them in their evill works but to eat the Sacrament with them as 1 Cor. 6. uli with such no not to eat this cannot be understood of the other kinde of eating which isi granted by the Apostle to be lawfull when he saith That otherwise we should go forth of the world To be familiarly acquainted with civill honest men and to invite such and bid them welcome to our Table I suppose no wise man will â—ay the contrary but to have Church fellowship with them here at many scruple and that for good cause Secondly suppose that the eating there mentioned is meant of a civill and not a Sacramentall eating yet the Sacramentall is meant also and not excluded which made our Prelates as much out as they were in the administration of Church Discipline first to forbid the sacramentall and then when the greater excommunication came forth to forbid the other kinde of eating for the like purpose is Rev. 2. 19 20. All will grant that Ministers are not forbiden to suffer such to come and heare therefore Ephesus Angels sin was in suffering such to partake of the Ordinances in way of speciall communion For the proofe of the second Whether civill men be not in a state of uncleannesse I appeale to the consciences of all such as are taught of God An eighth Argument for the proofe of this purpose is from the manifest and certain difference which ought to be between the Jew and the Gentile thus Whatsoever belief or practise do confound the Synagogue of the Jewes with the Churches of the Gentiles that belief or practice is not lawfull But to take in Church Members such as are not visibly holy doth this It confoundeth the Synagogue of the Jewes with the churches of the Gentiles therefore to take in such sort of church members is not lawfull That these two churches ought not to be confounded but apparently to differ we have Scripture to confirme it as Rom. 3. 1. the Jewes are priviledged much every way above the Gentiles and the covenant and the promises and the glory belonged to these not so properly to the Gentiles Rom. 9. 4. And what greater priviledge could there be next to that of inheriting the Kingdome of heaven then to be a church member so farre as to the partaking of all the priviledges proper and peculiar to that Nation and yet to be unholy at least if not outwardly profane therefore all of that
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