A true and lively CHARACTER Of a right COMMUNICATING Church-Member; Brifely laid down in Eighteen several ARGUMENTS: Proving an absolute necessity of separating, not only, from all that are openly Profane, but from such also, who have not some visible, that is to say, probable work of the sanctifying Spirit upon them. By JOHN 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 Mildred's Church in the Poultry. 1650. THE AUTHOR TO THE READER. Courteous Reader, FOr the Author to commend his own Work, if it were praiseworthy, yet 'tis altogether improper, remembering the old saying, Laudet te os alienum, non tuum: And indeed it deserves no praise, chief 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 weakness, and craves thy pardon: Moreover, cease to marvel, for these papers were written by a dead man; nevertheless I counsel thee to read this Book, and weigh the matter, delight thyself 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 Council of State, AS ALSO To His Excellency; Thomas Lord Fairfax, Lord General of all the Parliaments Forces. John Gobert Minister of the Word, wisheth increase of Grace and Happiness 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 always ready to give an answer to every one that asketh a reason of the hope that is in us, with meekness 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 called upon to give an answer, might in this particular justly plead Exemption, as one, who in this boldness, might seem rather to Create a business to himself, than to perform any task imposed: Yet, as often as he considereth, 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 Satan, and all his malignant Instruments, do by all ways 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 Fears and Jealousies which your Honours yet have) lest the people of this Nation, chief those of our Calling, should be overmuch wantting to themselves, in not joining 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 poor Minister of the Gospel, in a matter of such deep Concernment, upon which, the whole Fabric of this blessed Reformation, as upon its proper Hinge, turneth; but hath also, as fare as concerneth an Externall Church-communion, an influence into the Rights and Privileges of all the Faithful. Do choose for this once, and in this so weighty a Matter, to deliver his judgement, not that he attributeth any thing to this weak and light skirmish which he hath set upon; or that this most Excellent Cause, should from the Authors handling it, seem to receive any Grace or Lustre: He is fare from conceiving any such improbability; His only Aim and Design in this undertaking, was partly to give an occasion to the Reader, from the light which do so manifestly break forth in this brief polemical discourse, to give occasion to think 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 undertake it, partly being as a Spectator, induced to behold the fru●t of Rebecca, finding two contrary births to struggle in her womb, I mean the blessed issue of all th●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 known to the Divine Majesty, hath pulled back his hand again in that; for most of the Ages since the Church's Infancy, this Zara, for the scarlet thread of Light and Truth, which Divine Providence, like Tamars' Midwife, did even (as it were) ●h●n put about his hand, hath made all the Spectators since that time, rather to look and wish for Zara's birth, than to see it; but lo now this Zara is come: Pha●es the first borne, I mean, the particoloured, or externally-spotted Church-Member, ha●h already acted his part, too well known to all spectators, ●o the many fearful breaches, which to others scandal, and his own greater loss and disparagement he hath made in the Womb of the Church. Lo now his brother Zara is borne, to be known to all that are spiritually 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 Milk of the Word, shown your tender care of this younger Brothers inward Man; you would also vouchsafe every Zara your Protection from the wrong and violence of his Mother's children, who would feign 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 Sons of Peace, that Ministers, or People, might not dash themselves one against another, with severity, and austerity, for matters Circumstantial, whiles both hold the Head, Christ. So shall you oblige thousands, and myself among the rest, with much love in the Lord Christ to serve you. Your Honour's 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 merely civil; that is to say, such as are not seen beside their formal profession, to have some work of the Spirit upon them, ought not to be taken into Church-fellowship. These following arguments do most manifestly prove the first argument is taken from Christ's example, in gathering his Disciples. Thus, WHatsoever work or practice do abhor from Christ's example, and in that also wherein we can follow him; that kind of work or practice is not lawful; but to gather a Church other then of visible Saints, doth abhor, and is repugnant to Christ's example and practice, and in that also wherein we can follow him, ergo, to gather a Church of such as are not visible Saints, is not lawful. The major proposition is apparent, because we are bound to become followers of him as dear children, Ephes. 5. 1. Paul, that great Architect of the Churches of the Gentiles, would have the Corinthians follow him as he followed Christ. 1 Cor. 1. 11. And he h●th l●ft us an example, that we should follow his steps, 1 P●t. 2▪ 21. And in this as in other practices for two causes; First, 'Tis the duty of such as are Church-gatherers, to separate the precious from the vile. Secondly, Because the Apostles did in this particular work exactly follow Christ's example. 1 P●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 'tis not f●ll and sufficient, that Christ's example is not, though imitable, yet in this cause, at all binding the Churches in gathering their members; and the reason they will allege, is, that so Prelacy and Presbytery may come in for a jus d●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 again replied, negando, we 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 between Christ's a●● the Apostles examples, such as may be called occasion all, arising only from circumstance of time, perfers and places not simply binding, but are to the present Church as arbitrary and prudential ways, to use and refuse as they see cause: and examples of this kind are nothing material for a jus divinum, though they be derived from Scripture. A second sort of examples are such as may be called moral, 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 keep faith and a good conscience; so that the major proposition will stand valid against all opposers. For the proof of the minor we need go no further then to Christ's 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, Judas not once suspected by any of the eleven. Secondly, We argue from the several 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 already▪ 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 general, 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 gathered, is not in the gathering of them to be admitted, or practised; but to gather Church-members other then of visible Saints, i● 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 proposition 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 God's honour, thus; Whosoever are not enabled by the Spirit in some measure to show forth the virtues which God hath given them, all such are most unfit to be gathered into Church-fellowship; for the proof hereof, see 1 Pet. 2. 9 But men either openly scandalous, or merely civil: and merely civil, 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 catechising, I say such canno● show forth their virtues, therefore they are not to be gathered into Church fellowship: If any will except against the d●scription of a civ●ll honest man, a●●● who hath in him, and is able ●o answer to the grounds of Religion, 〈…〉 z how such a man can be c●l●d one merely civil: W 〈…〉 very well, because the Scripture will not where warrant any middle between a civil man and a Saint, 1 Cor. Chap. 1. to verse 9 is a men sed proof of this, if a man be call●d to be a Saint; we or not to understand of an outward call, but such as call▪ as whereby they are pro●a●ly at least sanct●fied in Christ Jesus▪ and therefore the Apostle putteth these two together, sanctified in Christ Jesus, and Saints by calling; to sh●w that none are to go for Saints, or be counted Church members, which have not b●side the bare knowledge of the grounds of Religion, some work 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 kind● of members, viz. men mee●ly civil, or openly scandalous, cannot 〈…〉 one with the Saints, as Christ is one with the Father, therefore suc●●●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 holiness, though not gathered into Church-fellowship, to which, thus; First, in this answer is a fallacy, we call a petitio principii, or begging of the question; for it runs upon this supposal, that there is such a Church-creature as a civil wel-catechized honest man, and to make way for such a creature, all Scriptures now which do 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 prove●. 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 hol● forth; John 17. 21. That they may be all one, as thou Father art in me 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 me, 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 we first argue, Whatsoever union in the Church do not hold a strict and a special or specifical (if I may so speak) 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 internal or spiritual union, and not also of an external, doth this, viz. it urgeth such an union as cannot hold resemblance to that most sacred union which is between the Father and the Son, therefore the internal 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 Son. Now this union is most perfect, and that also whereby the Father and the Son do enjoy each the other mutually, actually, most blessedly, and immediarely; where one hath a real 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 spiritual and convenient way▪ as is the Father to the Son, or the Son 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 Son, 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 owl 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 actual enjoying one another, not only by an internal, but also by an external Church-fellowship. I say again, what so hath been, and is de facto, yet de jure, it ought to be, and shall be, at Christ's second coming, in spite of the Devil 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 me. 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 do not visibly at least resemble the holiness and unity of God and Christ, is to keep 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 gain 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 no● with me, scattereth; but to think that the preaching of the word is this fit, sole, and sufficient means, to bring men to Christ, is to think otherwise then God hath ordained; therefore such as come no better furnished to gather believers, do so far keep men from believing that Christ is sent of the Father. The major I suppose will be denied by none. The minor is as manifest from the Scripture; for though it cannot be denied that faith cometh by hearing, and hearing by the word, Rom. 10. 17. So that the word received by faith i● as the ploughed ground sown; but I demand then, how can men plough their ground without a plough: All the Scriptures will testify, even from Gen. to the end of the Revel. that either miracles, ●r the Church rightly ordered, or rightly gathered, coming in place, have been ever as the plough to the doctrine of the Gospel; we shall find 3. things requisite to gain the world to become believers. 1. Men must preach purely, that in point of Doct●i●e they may resemble the Sun. 2. The potential or material members to be gathered, must in their conversation be fair as the Moon. 3. This is not all neither; Preachers and Professers for all this will be esteemed of as a company of impertinent and lightheaded, or vainglorious men; therefore a third thing required, she must be terrible either by miracles or by all right done here as an Army 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 baptism, one God and Father, etc. whence briefly thus; None are to be taken into the body or external fellowship of the faithful; but as such are of on▪ faith and one spirit with them, 'tis evident; for if it were otherwise, there must be either 2. bodies, or 2, spirits. But civil honest men, or men barely catechised have not one spirit, that is, are not endued with spiritual graces as the faithful are; Ergo, they are not to be received into Church fellowship with them: both propositions must be assented unto by such as will 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 Chr●st cannot be utterly, 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 scandalised, 1 Cor. 5. 3. Moreover, several members in a Church are and must be to that Church whereof they are members, as the members in a natural body, whereof all, even the weakest must serve to, and be active for the whole body, as is plainly 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 profess 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 mystical head, even as the natural head doth complete and actuate all its members, 1 Cor. 2. Therefore now if any mystical member want that supply of spiritual nourishment as the Apostle further teacheth, Ephes. 4. 15. It must necessarily 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 moralists, whom the Apostle calleth Abraham's carnal ●eed did much hinder the growth, and scandalise the graces of the truly godly among them, see Lu. 3. 7. If any will from the blemishes of the Jewish Church go about to affirm, that notwithstanding all those blemishes, our Saviour did not unchurch them, as some do in these days, such shall receive their answer at the 8th Argument in this Treatise. In the mean time it will not be amiss for such as are better enlightened, to take it for granted, that the main 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 fruitless figtree, that though it was to be cut down, 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 proof hereof is taken from the proper and specifical nature of a church, thus, That which putteth no difference between 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 do 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 proof, for that there must be a difference between the churches of Christ and other men, their religions must not only differ, but the professors of it, else how do the true churches always 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 me, are ●or sign●s and for wonders in Israel. If this difference ought not to be at least in their conversations, how can the world disclaim them for theirs, who belong to Christ. If you were of the world, the world would love his own; but I have chosen you out of the world, therefore the world hatetb you, John 15. 19 'Tis not their religions that makes them odious; for 'tis granted by all parties, that though the religion of Christ is a paradox to carnal men, yet such as touching profession do often become professors of that which before they hated, Quanto retro oderunt, quod nunc amant quiour que dolent odisse quod prius res●i●rant, saith Augustin in point of conversion from false beliefs, neither is it a form external which contracteth it; for in this professions may agree; Neither is it the practice of moral duty; for if any thing gaineth the world's affections to the church, 'tis the church's conversation to the world-ward, therefore it must be their zeal and their affections for heaven, the immediate fruit of all necessary and spiritual graces, which causeth this hatred from the world, and consequently putteth a constant difference between 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 itself something too manifestly, for setting aside the empty and bare title of infant baptism, with a little knowledge by rose, which some meetly catechised in the christian profession may attain unto; which for curiosity▪ sake, or other ends, a J●w or a Turk may be so far principled in, as we for the like ends may affect to be seen in the knowledge of the Jewish Talmud, or the Turkish Al●●ron. I say again, setting these things aside which concern the profession itself, not the professors of it, what difference now in point of zeal and suitable conversation between hundreds of something more than our common professors, and an honest Turk or a J●w; for doth not mere nature and morality teach men to think something rever●n●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 zeal to our religion which we grant for true, a defiance to all other, than a Turk or a J●w have to theirs, a●sit. A fifth Argument to prove our purpose is taken, both a possibili & comm●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 ●e done, that in a work of weight and moment ought not to be neglected; but to gather visible Saints or members visibly holy, is a thing ●oth which may be done, and which is most profitable to be done. Ergo, in so weighty a work it ought not to be neglected. The Minor is sufficiently evident, because in all our purposes and undertake, we ought to go the nearest and speediest way to the effecting of any thing, much more when 'tis of special 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 Governors, rightly qualified, do receive from God's Spirit a power of discerning Members worthy and unworthy, as fare as concerneth the constitution of a visible Member; leaving the inner man to God; else what use of the keys; 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 holiness is known in part to the world, therefore fare 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 profess the Christian Religion, That holiness may visibly or probably, (which is enough for the constituting of a Church-member) appear in some; why not in others also; since holiness, whereverit is, is to sin and corruption, as light is to darkness, or as life to death; the former common sense teacheth may be discerned; why should not faith also discern 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 qualified members, it doth most anger and salt men's corruptions. Ergo, it is a necessary medium to cure men of the maladies of sin, and consequently a most profitable work. The major Proposition will be granted, without further proof, because all that are taught of God, do know, that though to anger men simply, may prove scandalous; yet to anger men's corruptions is profitable to dispose them to repentance. The Minor, which is, that the taking of visible Saints, only into Church-fellowship, have most angered the world, is proved diversely; first, from that which hath been done, the conversion of souls, and gathering of Churches; secondly, that which is daily done for this end and purpose. For the first, what other work provoked the envy of Christ and his Apostles malignant Countrymen, than the effectual work 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, carnal men have always lain dark unto it, they have not known what hath been preached, neither have they had either the wisdom, or the patience to inquire 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 work which madded them; see for this Acts▪ the second, and forty, and forty one, compared with the Ruler's carriage Acts 4, 2. had not the people by a sacred Church-communion been subject to have been drawn from them, they would no doubt have been far more moderate towards the Apostles, see Acts 19, 16. it was the people's turning from darkness to light, and gathering from into a Sect, as they called it among themselves, which so much angered them. Secondly, we argue from that which is daily done by the course of an ordinary Ministry. What Preachers soever have in a blameless 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 holiness 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 Catechise, and what store of Converts will they have. The seventh Argument is from pregnancy of Scripture, for this purpose, of a lawful 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 Believer to be embraced; but to receive any other into Church fellowship, than such as are visibly holy, does make void the Authority and Rule of Scripture; therefore such kind of practice is not lawful. The Major Proposition is easily granted. The Minor is thus proved. Whatsoever opinion or practice do send us from the plain, literal, and Gramaticall sense of the Scripture, to the glosses and uncertain conjectures of men, that of necessity must make void the authority and rule of Scripture; but to make any other Church Members, than such as are visibly holy, doth this, viz. It sendeth us from the plain, literal, and grammatical 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 vain 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 kind of uncleanness; 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 civil honesty, or to speak more properly, whether civil Moral men, although they are skilled to answer a Catechise, whether such be not for all that, as yet in a state of uncleanness? to both which demands i●…e receive a resolution from Scripture, first men touch not only, in living and mingling with them in their evil 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 kind of eating, which isi granted by the Apostle to be lawful, when he saith, That otherwise we should go forth of the world. To be familiarly acquainted with civil honest men, and to invite such, and bid them welcome to our Table, I suppose no wise man will ●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 civil, and not a Sacramental eating, yet the Sacramental 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 sacramental, and then when the greater excommunication came forth, to forbid the other kind of eating; for the like purpose is Rev. 2. 19 20. All will grant, that Ministers are not forbidden to suffer such to come and hear therefore Ephesus Angels sin was in suffering such to partake of the Ordinances, in way of special communion. For the proof of the second, Whether civil men be not in a state of uncleanness, I appeal to the consciences of all such as are taught of God. An eighth Argument for the proof of this purpose, is from the manifest and certain difference which ought to be between the Jew and the Gentile, thus: Whatsoever belief or practice do confound the Synagogue of the Jews, with the Churches of the Gentiles, that belief or practice is not lawful: But to take in Church Members, such as are not visibly holy, doth this, It confoundeth the Synagogue of the Jews with the churches of the Gentiles; therefore to take in such sort of church members, is not lawful. That these two churches ought not to be confounded, but apparently to differ, we have Scripture to confirm it, as Rom. 3. 1. the Jews are privileged 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 privilege could there be, next to that of inheriting the Kingdom of heaven, then to be a church member, so fare as to the partaking of all the privileges, proper and peculiar to that Nation; and yet to be unholy at least, if not outwardly profane; therefore all of that Nation, both one and another, were forced to an outward circumcision; whence, though never so unworthy, they were yet styled the children of the Kingdom, children and sons of Abraham, who only had right to the children's bread. The ten Tribes, as corrupt as they were, and as great Apostates from their God, were for all this, styled God's people, the Nation whom he would own above all Nations in the Earth, Amos 3. 1, 2. thus was it with the true Olive, and the cause of this kind of indulgence was, that they might be placed among the Nations, as a candle or a lantern in a dark 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 carnal ordinances & ceremonies which they held forth be some light to the world; but now since the calling of the Gentiles, the Church being spread fare and near, 'tis not needful that every one that professeth Christ should go for a member, because men do not now stand in need of such qualified members; therefore when Malachi 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 s●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 sixth, 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 Jews did not? therefore we are here to understand a figure, in this phrase, of a pure offering, which is a Metonymy 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 'twas 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 fare as humane judgement in way of charity could discern were to be outwardly and visibly holy. A ninth Argument is taken from the great scandal which will follow such kind of Church gathering, as have been hitherto generally practised, thus: Whatsoever doth of itself, and in its own nature scandalise men from becoming 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 scandalise men from becoming 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 scandalise men from becoming the true servants of Christ, but to take in Members not endued, that is to say, not probably, at least endued with visible holiness▪ 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 scandalise men from becoming 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 historical narration of his faith; such as if the Devils were put to it, Saint James saith they could do the like, but now for zeal and inward affection to that he knoweth (God wots) 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 mere outside and formal Professor notwithstanding be admitted and allowed of for a Church member, whereby he apprehendeth according to the old and blind belief that he is a member of Christ, the child of God, and an inheritor of the Kingdom of Heaven (and to speak as 'tis, what else does the actual receiving of any into Church communion but presuppose all this) as fare as concerneth the satisfaction 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 holiness God hath given him, notwithstanding all this, press hard for inward sanctity, let him in meekness and in the demonstration of the Spirit set and prove unto him b● pregnant and undeniable scriptures that to be an heir of heaven, we must truly loo●e after not only an outward fellowship with men, bu● an inward communion with God also; I say, let such doctrines as these be pressed and applied, how will such an one already conceited that he is a child of God, as he is a Church Member, put off the energy 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 do so indeed, and 'ttwere well if we could do as the Minister preacheth; God forgive us, we all come short of what we should do, and the Minister good man would have us all do well, and thus our outside moral formalist putteth off the most necessary instructions as of all others which are marks of salvation, with I know not what is fitting only and expedient to be done, whereas if such an one be admitted, only 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 Minister's 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 than himself 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 only gain 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 unlawful in Churches for suffering unqualified Members that was enough to have kept them from being taken in at first; but Churches have been always threatened, and reproved for suffering unqualified Members; Ergo 'twas 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 axiom, sicut se res habet in esse sic in operari, moreover, common reason doth dictate what ought not, or what is found unlawful at last, was first unlawful. The Minor Proposition is pregnant Scripture, as in the Revelation; and where also is no difficulty in matter of sense, as all will grant, not only the Members themselves are reproved and threatened; but the Churches also whereof they were Members ●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; Wither a well catechised Moralist have purged ●ut his old leaven, and become a new lump, 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 faithful, with the vices of unregenerate men, thus: The taking in of Members other than such as are visibly godly, do confound the infirmities of the regenerate, with the vices of the unregenerats; Ergo, such a Church-gathering is not lawful: the consequent I suppose to be strong enough without further proof; Who is it professing the Gospel and zeal to the Christian Religion, will not affirm that whatsoever causeth con●usion in the Church●, 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 vl, If the Trumpet give an uncertain sound▪ who shall prepare himself to battle? And though such do mainly run the hazard of confounding things, who neglect sincere and faithful preaching, according to that in the second of Ez●ki●l, S●nne of man I have made thee a Watchm●n, etc. yea, the most inward teaching to ● regenerate understanding is no idle or uncertain sound, because such as are spie●tuall do savour the things of the Spirie, Rom. the 8th. and the sixth, yet ordinary experience will make it out for a truth, ●hat as in Armies mingling of Colours, or Trumpets unskilful sound, so also in a Church mixture of Members unqualified do breed confusion. Therefore the Antecedent which I confess should have been first confirmed neede●h most proof; videlicet, How this mixed gathering do confound the infirmities of the one with the vices of the other, and for a clearer eviction in this particular; we thus argue, That whatsoever it is which maketh the by-stander or third person to think and believe t●at the infirmities of the one and the vices of the other to arise from one root and fountain; videlicet from an heart affected with the love of sin, that is it which doth by an unhappy scandal confound the vices of the unregenerate with the infirmities of the faithful; but the mixed gathering of Church-Members doth this; it causeth the by slander or third person, or any one that is unregenerate, to think that their vices and the believers infirmities do proceed from one and the same root and fountain, 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 God's Law, to set forth the difference between th●se to the people, according to those divine sentences in the Epistle of John, That ●e that is borne of God cannot sn●●, that is, cannot love it, for so as do all unregenerate men in one kind or other; And he that is borne of God keepeth himself, and that wicked o●e toucheth him not, that is, though he may by a temptation be outwardly soiled, yet if the seed of God remaineth in his heart, as it doth in the regenerate, cannot be inwardly infected; I say again, if it be required of the faithful Minister thus fare, to set these at a distance in his preaching and instructions; what good to one, especially in the dregs of nature will accrue: when by this most wholesome, and no less necessary separation, he ●●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 mere Formalist, another a sincere hearted Christian; The first, videlicet, the Formalist, we will suppose him to be endued first with all endowments of nature. Secondly, with all civil and moral education, which will cause a generous and noble deportment of himself to others. Thirdly, all Christian accomplishments, as fare as concerneth the exact knowledge of the Principles of Religion. Fourthly, add here unto a prosperous and usual concurrence of all earthy happiness, where, through his gracious and glorious abilities to the ontward view, do not only gain 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 d and the 3d, and is in this life to receive their evil things, Luke the 16. and 25. though now this our glorious brother, both in his own 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. ●6. but this I say, whither such with all these who are thought to be forward enough in profession for Heaven, I say again, whither those outward and former qual●fications are enough. Secondly, on the o●her side, let another be taken in unfurnished of all this goodly trapping, his birth mean, his breeding according, and his knowledge chief in any points of high concernment suitable; add to this happily a crabbed & teachie nature, which is often rendered far more odious, not only by the cunning and subtle wire drawing of some self-pleasing Pharisee, who ordinarily carries about him a multiplying glass, as it were to put others faults in, which makes them seem much bigger than they are, but views his own at a ●ar greater distance. Add moreover a too often, and unhappy, and forced subjection to all, both domestic and foreign streigts and miseries, which in this life must be the Saint's portion, all that this Brother hath to commend him either to God or man, is an hearty zeal and affection to that he knoweth, his judgement is often weak, his best actions through the poisonous venom of naughty tongues, wrested, disgraced, and disparaged; thus brother for all the prejudice and hard censure he meets with from carnal men, is yet in the judgement of all true dis●erners, a ●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, through error of Doctrine, that ought not now in our time of reformation to be practised; but to gather Church-members, other h●n of such as are v●sibly holy, doth this, it magnifi●th and setteth up errors of Doctrine, and mistakes of former ages; Ergo, are not now to be practised. The major I suppose will be undeniably granted. The Minor is proved by instance, vide concerning Baptism; the Doctrina about not only the esse, but the absolute necessity of Infant's Baptism, have (as it is known to all) been the cause in former ages, of taking every one into Church-fellowship, witness the Primitive times, if we may call them Primitive, wherein Augustine, Ambrose, chrysostom, the Gregories, and such famous worthies lived, it is well known to all who have read their works, that those most godly and ze●lous Worthies, not having the Light which we have▪ did unanimously hold, that Baptism made Infants Christians, and that children unbaptised could not be saved. Neither in this Tenent do the Papists at all err from the Doctrine of the Ancients Suitable, though happily not the same altogether, was the Episcopal Tenent, That Baptism was not only a seal as circumcision was (to which this of Baptism succeeded) but a means also to receive grace: whence it wa● generally believed, that Infant● did receive such a tincture, such an indeluble character and stamp of holiness in the Ordinance, that men's particular failings (as they called them) though this were no other than gross sin, did no whit unchristianize, but a little blemish their Christianity: Whence millions are so besotted, that they believe, that as their fathers and mothers in the course of nature, have made them men and women, the Minister at the Font made them Christians. Now if all upon this notion were taken in for Church-members, and the ground of all this, in these days of light, be ●ound extremely faulty, what reason but the building, on such an unsure foundation erected, should be now demolished; and other and better Members, upon further Gospel discoveries, to be taken in. The thirteenth Argument is t●ken from the great scandal which a Church otherwise gathered giveth our adversaries the Papists, thu●: That which maketh the Protestants justly excepted against, and taxed by the Papists, to be a company of gross and athiestical Libertines, that is not by any means to be allowed; but to gather a Church of common Protestants, or of such as are but barely catechised, is to make all Protestants, by the Papists, to be so accounted. Ergo, to gather members of other, than of such as are visibly holy, is not to be allowed. The major being granted, The minor is thus proved. That Profession, the professors whereof do come short of Papists in point of practice, as touching the Religion, they profess; that profession do scandalise the Papists, and consequently gives them cause to think, that all such professors, are but gross and Atheistical Libertines; but this do a mixture, in gathering Church-members, it makes them come short of Papists, in point of practice, as touching the Religion they profess. Ergo, it makes the Papist to think, that the Protestants are a company of gross and Atheistical Libertines, and consequently, such a Church-gathering is not to be allowed. The major being granted, The minor is proved by instance, viz. By comparing the common protestant and the papist together, in practical part of Religion, in which, of these most religious forwardness, is to be discerned; and to begin with the papists, let him be but merely catechised in the principles of his own Religion, he hath, in many things, the start and precedency above the common protestant. First, in matter of understanding, it is more furnished by far, (I say not better:) As for the common protestant, he is seen but in his Creed; whereas the other is taught in the doctrine of 7 Sacraments. Secondly, his belief is racked, and screwed up to a fare higher pitch than is the Protestants, who is ordinarily accused, and thought of by them, to be a company of brutish and natural men, to go no further in their belief, then to sense and reason, as in matter of their carnal presence. Thirdly, the papist will do much more for his profession, tha● the common sort of protestants will do for theirs. As for the papist, he will yield his outward man to fasting, and all kind of penance; and his heart, and inward man, though to an erroneous, yet to an auricular confession: whereas the common protestant, makes his religion to consist (for the most part) in the bare denial of all this. But, will some object: And do not your visibly holy Saint you speak of, deny all these? We answer. Yea, or else he cannot be in his belief, any other than a Papist, or worse. But now observe, and ye shall see these visibly holy members (as fare as the judgement of charity will give them for) to have that by virtue of a special and inward call, for which, the Papists do undertake all these works: For let papists but retain the true doctrine of their religion, and they are taught, that all the Sacraments serve but as means to convey grace to such as are in grace (to speak in their own phrase) and that by virtue of that they call a federal Covenant, as infant Baptism; where the party baptised cannot ponere obicem; or to such as either retain, or at least recover, their first grace. Now, I say, if this holy visibly member, can wrarantably prove (as he may well) how that God worketh, both how, and when, and where he pleaseth: without these, he hath, both in his belief, and life also, proved himself to be more excellent than his neighbour, which is the superstitious Papist, and the common Protestant. The fourteenth Argument is taken from the disgrace which unqualified members do bring upon members better qualified, thus: Whatsoever causeth the gifts and graces of the best qualified to be miscalled, and miscensured, or misconstrued, that in gathering Church-members, is not to be practised; but to take in members not visibly holy, causeth the gifts and graces of the best qualified, to be misconstrued, and ill spoken of. Ergo, the taking in members into Church-fellowship, not visibly holy, is not to be practised. The major proposition being granted; The minor is thus proved. Whatsoever makes the gifts and graces of the best qualified to be counted of the non-discerning, superfluous, and more than need: or, which is worse, a desire to be seen above others, that makes their graces to be miscalled and misconstrued: But the taking in of members not visibly holy, doth this; it makes the gifts and graces of the best qualified, to be counted of the non-discerning, superfluous, and more than need; or, which is worse, it makes them to be counted of such non-discerning spirits, to desire only to be seen above others. Ergo, to take in such kind of members, is not lawful. Both propositions will be soon granted, if we consider the old axiom, frustra fit per plura quod fieri potuit per p●uciora; for example, if Thomas, and Titus, or Timothy, were taken in for Church Members, for their more excellent endowments of visible holiness; and Robert, and James, and John to be discerned only by their more heartless profession, upon those easy and common qualifications also to be taken in; will not now the more part and worse (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 than need in their profession above the rest: and thus all things shall return again to their old Chaos; so doing we shall not only 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, oil, and cost (if I may so speak) that have been spent for the effecting, and perfecting a through reformation; for since 'tis granted by all parties, both Episcopal, Presbyterian and others, that in matters of doctrine Protestant's do agree, if this matter and way of separating the precious 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 considered; that is, as they stand in relation to a visible Church, to consist as well of civil and moral men, as of the best qualified; and in so doing we shall not only in the building of God's House, together with gold, and silver, patch up dirt, and clay, and stubble, but make the state itself, and all the true subjects to it a jeer, and a scorn to the Malignant adversary, to say of our pious reformers, that they would have reform if they could have found matter: yea, will not Bellermine himself, that great Stickler in the Church of Rome, shake hands with us in our reformation? who tells us, that to be inwardly qualified, that is, beside bare profession, to have some work of the spirit upon them, is no esse, or necessaty requisite of a Church Member, provided they be Catholics 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 Lieutenants do in martialling their Soldiers, faces about, and as ye were. Who therefore endued with any measure of zeal for God, will not in his thoughts abhor, and in his practice, as fare concerns him in his place, endeavour to keep of, and keep out such a medley in God's Church, lest otherwise ancient possession do (as it did in all the Bishop's time) claim custom and prescription; to say, to the best gifted and graced in our▪ Church's; 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 civil moral brother, will in time pull down the Altar of distinction, between a visible Saint, and a moralist: And he that now happily, while these times of reformation last, he that was hardly the foot, will, if suffered 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 drawn from the calling of the Jews▪ the manner 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 Christ's second coming: 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 lawful. As to the proof of the major proposition, 'tis not only jure divino but ecclesiastico, or parlimentari, for 'tis the sum of our covenant in our work of reformation, in it to follow the examples of the best reformed Churches. The minor is proved by instance, we herein f●llow not the example and practice 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 holiness, 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 himself shall purge it by his personal presence with it; for that purpose, let us therefore tarry till that time come, because we are not able to do as Christ can, when he shall come again. To which we answer, That we are by the word, and by the spirit enabled, to do 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 do no harm to a Church, whatsoever harm they do themselves: what though badger's skin's covered the Tabernacle, yet being died red they were useful, 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 fare this 15. Argument; tending to show the necessity of Church gathering, from the Jews when they shall be called. The Sixteenth Argument is drawn from the great scar and scandal which will otherwise blur the reputation of one of those considerable Parties, from which those who are called the godly Party▪ do 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, than 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 lawful. The major proposition is valid without exception, if we prove that the scandal which lieth upon reformers, be that scandal which Divines call datus, or that which is given. The minor proposition is proved by parts, as first, That the Episcopal Professors, are scandaled and that justly. For since in matters of doctrine 'tis famously known, that there is no contest between Protestants of any Party, either Episcopal, Presbyterian, or Independents. 2. Netther in the external Government of the Church, because such as are now called Presbyterians, were in the Bishop's times called Conformists, because they subscribed to the doctrine and discipline then established; it must needs follow, that if some other weighty cause moved not, viz. a reformation of a Church Member, that one of these Parties, at least, rather sought occasion of exception against the Bishops, than found it. 3. It setteth Professors 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 circumstantial, 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 doctrinal. The 17th Argument is from the mimical 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 fare practised by them, as more suitable and serviceable to God's 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 practice teach, (in pretence at least) that only members visibly holy, are to be received into Church-fellowship. Ergo, this aught of truth's friends to be sincerely taught and practised. The major will be easily granted, by all such as think it reasonable, that for zeal of holiness, Church's professedly reform, 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) do, and must differ: and we shall all along still observe, that in all their do, they aim at perfection in a Church-member. As first in their belief concerning Baptism, they teach and believe, that Baptism doth absolutely take away original sin; so that those motions of sin, or unto sin, by some called reliquiae, or the remnants of sin, are not sin properly, as indeed they are not of the person, but of the nature, as our Divines distinguish: Neither is it a specifical property of all sin to be voluntary, by their own confession, to instance in original sin in an infant. But put the case now, that a Church-member of theirs fall into a sin, after Baptism, they call mortal, they then fall upon another salve, for perfection, or visible holiness in a Church-member, and that is their doctrine concerning penance; wherein they teach, that auricular confession (which by them is made a Sacrament) conferring grace, do restore them fully to that integrity which they received in Baptism; 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 penance, do not only ex congruo, but ex condigno, merit life eternal. And all these beliefs (though protestants do justly except against, as hay, stubble, and wood, built upon the golden foundation of the christian profession;) yet from these tenants, as bad as they are, we may gather thus much: That they think 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 spiritual 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 spiritual hindrance 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 practice: 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 spiritual hazard, or danger: Ergo, such kind of Church gathering aught to be put in practice, The major is easily proved, and may well serve for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sign of God's will, and pleasure this way: for if there were the least hindrance to man's salvation by such a practice, we might safely say, this, or such a way could not be of God. For as among Divines, that sense of scripture is not to be received, which being so taken oppugneth other scriptures: so neither is that thought to be God's ordinance, which opposeth the general good of man's salvation. The minor is thus proved. Whatsoever hindereth not either the covenant of God's 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 God's favour; that cannot be a prejudice to the salvation of any, but to take in for Members of a Church, such only as are visibly holy, doth none of these; it neither hindereth the covenant of God's 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 God's 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 than any's in Israel. If indeed we were popish in our belief, that the Sacraments were not only seals, but means of grace, so fare that they give grace ex opere operate; then there might be some question in the point: But our belief is, that one either well catechised, or preached unto, wanteth nothing external, simply necessary to salvation. If any do now object, that if we can with such safety be out of this external 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 Baptism, or the word preached? May not reading serve instead of preaching; or is it not enough to hear of the doctrine of Baptism? Therefore as in such cavils the usual 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, 'tis our contempt. Secondly, this exception would serve, if we held that Church-communion were only for ourselves; but this we do 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 confess, not only by their own practice; but by believing the communion of Saints. Secondly, this Church-fellowship is the City set upon an hill, and a lighted candle set upon a candlestick, that others might see this ●●●ly work, and so glorify God for it in the day of their conversion. FINIS.