know to be such then our Saviour would not have joyned with Judas whom he knew to be a thief and a traytor in eating the Passover for that was a sacrament of the same nature and serving to the same end with this of the Lords Supper Ob Christ knew Judas to be such an one by his divine knowledge as he was God only and not as he was Man Ans By what knowledge soever he knew him to be such yet if by his presence he had polluted the Ordinance not only to himself but to others he would not have permitted him to joyn in it for there was no care wanting in him to preserve the purity of Gods ordinances 2. Though the other Disciples knew not that Iudas was a Traytor before they came to eat the Passover yet in the time of eating it they knew it for John having asked Christ who it was that should betray him he answered he it is to whom I shall give a sopp when I have dipped it and having dipped the sopp he gave it unto Judas Iohn 11.25 26. 3. If my knowledge of another mans Unworthiness should hinder me from joyning with him then when I know and am convinced of the unworthiness of any that comes though his sin be such as will not call for a Church-censure yet I must forbear or if it be of a scandalous nature though I have neither time nor opportunity of acquainting the Church with it so as he may be kept back yet I am debarred from comming Suppose a Christian intending to receive the sacrament should have certain knowledge of his neighbours drunkenness or uncleaness the night or morning before he were to come so as he had no opportunity either of admonishing him or acquainting the Church with it is he therefore bound to deprive himself of the benefit of partaking of the sacrament because another comes vvhom he knowes to be unworthy doth his bare knowledge of another mans sin involve him in the guilt of it It is not in the power of any private person to keep away such as are unworthy if therfore he shaâ—l do that which belongs to him namely admonish them or acquaint the Church Officers with it having opportunitie or be humbled mourn for it if no good can be done he acquits himself of the guilt of such as come unworthily His Sin is not the joyning with such in receiving the sacrament but the not performing of those other dutyes which God requires of him Arg. 4. If the presence of wicked men doth pollute the sacrament to those that joyn with them in receiving it then it doth pollute other Ordinances also to those that joyn with them in partaking of them and so it should be unlawfull to hear the word and call upon the name of God in those Congregations where wicked men are present The reason is because we have externall communion with them in these actions of worship as well as receiving the sacrament and in none of these we have any internall communion at all with them but the outward actions being good it cannot be evill to have communion with them in these as hath been shewed Oh. But in the use of the sacraments there is a nearer and higher degree of communion than in other ordinances these being the nearest and strongest bonds of union and communion Ans Gradus non variat speciem This is still but a communion of the same kind and nature namely externall and so we have but a greater degree of outward communion no inward at all and if it be sinfull to have communion with them in the outward action in this Ordinance it is likewise sinfull though not so great a sin to communicate with them in the outward act in other ordinances Can we think that Hezekiah and Josiah should have been so much commended for celebrating those famous Passovers in their time wherein there was such a mixture of many who were not clensed according to the purification of the sanctuary 2 Chron. 30.19 when Judah was universally corrupted with false priesthood idolatry images groves c. if this mixture had polluted the worship to the people of God who came rightly prepared to the exercise of it yea can we think that when some amongst the Corinthians caused schismes and contentions some that went to law with their brethren before heathen judges some that did eat and drink with infidels at the tables of idols some that denied the doctrine of the Resurrection some that came distempered to the Lords Supper that the Apostle would not have given direct charge to the Corinthians to have separated from these in receiving the Sacrament if their presence had polluted the Ordinance to all the rest Can we think that the Lord would have suffered idolaters fornicators tempters of Christ murmurers to have eaten the same spirituall meat and drink the same spirituall drink with his people in the wilderness if they bad defiled these things not only to themselves but to others Arg. 5. If the presence of wicked men doth pollute the Sacrament to those who come rightly prepared then the efficacy benefit fruit and comfort of Gods ordinances should depend not only upon his institution blessing the influence of his Spirit and right qualification of those who partake of them but also upon the qualification and disposition of all those who join with them in the use of them which would make the people of God be upon great uncertainties when they should receive benefit by his Ordinances and bereave them of a great part of that comfort which they should reap by them because they should alway be in suspence whether some unworthy ones did not join with them in the use of them yea it would as it were confine the comfort and vertue of them to the qualities and tempers of men We have a sure word that tells us that every one who doth examine himself a right may come and eat of that Bread and drink of that Cup and in doing so he shall eat the body and drink the blood of Christ that is be made partaker of the benefit or Christs death and suffering and this is that which must be the ground of our comfort in comming to the Sacrament and of our assurance that we shall receive good by it and not the consideration of the quality and condition of those that ioyn with us in receiving lest hereby we do in part suspend the power of Gods ordinance upon the worthiness of men Ob. But we ought to partake of pure Ordinances Ans So we may though some impure ones join with us in the use of them We ought to account the ordinances pure if for the substance of them they be administred according to the pure holy rule of the word As in the hearing of the word we may be said to partak of a pure ordinance if pure sound doctrine be taught if there be such an explication application of the Scripture as is agreeable to
the mind of the Spirit speaking in Scripture though some ioin with us in hearing whose hearts are like to the high-way side or the stony ground or thorny ground so in receiving the Sacrament we may be said to partake of a pure ordinance if comming rightly prepared it be administred unto us for matter and manner according to Christs institution if there be the same outward elements if these be blessed and consecrated by such words of Scripture such holy prayers and supplications as Christ hath appointed if it be administred to such as have received the seal of Baptism make outward profession of Christianity though there be some amongst them whose lives and conversations be not answerable to this profession Ob. But if scandalous persons comming to the Sacrament do not pollute the Ordinance then they need not be kept away then what use of Church Discipline Ans Though they do not pollute it to others they pollute it to themselves and their presence is offensive to others especially to weak ones who are grieved and troubled at it therefore they ought to be kept away But though this ought to be done yet it must be done in an orderly way and by those to whom God hath committed the power of exercising Church censures which not being committed into the hands of every private Christian at least any single person such may lawfully come to the Sacraments though unworthie ones be not kept a way and if he comes rightly prepared may come with assurance of receiving benefit by it when for matter and manner it is administred according to Christs institution Now it followes that answer be given to such Scriptures and Reasons as are brought by some to prove the unlawfulness of receiving the Sacrament in mixt Congregrtions Ob. 1.1 Cor. 10.17 We that are many are one bread and one body becaues we are all partakers of one bread Hence this argument is gathered It is unlawfull for us to make ourselves one Body with wicked men But by partaking of the same bread with them we make our selves one Body with them for the Apostle saith that we are all one Body because we partake of one Bread Ans This place doth not prove that all who partake of one bread are thereby made one body but only the faithfull true beleevers such as receive in the right manner for the Apost doth not say all that partake of one bread but we that are many are one body because we all partake of one bread meaning himself and others that were like himselfe namely true beleevers And that this must needs be the meaning appeares by these reasons 1. The same Wee must be here meant which was spoken of in the former verse where he saith The bread which we eat is the communion of the body of Christ now wicked men have no spirituall communion with the body of Christ but only the faythfull Neither have they any further communion with the faithfull than they have with Christ namely a communion only externall therefore they are not made one body with them 2. The one body which the Apost speakes of in this verse is the mysticall body that body whereof Christ is the head of which body wicked men are no parts 3. All those who are united together as parts of this body partake of one and the same Spirit which is the bond of this Union There is one body and one Spirit Eph. 4.4 But wicked men do not partake of the same Spirit with the faitfull this being the Spirit of adoption and sanctification appropriated only to the sones of God Gal. 4.6 therefore they can have no spirituall or internall communion with them An externall they may have and such have all hypocrites with Christ himself when they receive the sacrament for they partake of that bread and wine which are signes of the body and blood of Christ and therefore have sacramentall relation to him Ob. 2. A principall place is that of the Apost 1. Cor. 5.11 If any that is called a brother be a fornicator c. with such an one eat not this is brought to prove that we must not join with scandalous persons in receiving the sacrament because then we must eat with them Ans 1. This cannot be understood of all kind of eating for then we must never eat with them at ordinaries at great mens tables or any places of publique meetings which cannot possibly beavoided 2 This eating in scripture-phrase usually signifies freindly socice and familiarity Thus the Psalmist saith My familiar friend in whom I trusted which did eat of my bread c. Psal 41.6 And this our Saviour applies to Judas whom he had chosen to be one of his disciples and with whom he had dayly familarity Job 13.18 thus David adviseth Salomon that the sons of Barzillai should be amongst them that did eat bread at his table that is among the number of his familiar friends because they came to meet him when he fled from Absolon 1. King 2.7 thus it is said that many shall come from the East and West and sit at table with Abraham Isaack and Jacob in the Kingdom of God that is shall have nearest familiarity with them Luk. 13.28 29. 3. That in this place eating must be so understood appeares because eating mentioned in this place is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9 keeping company or being mingled with them which must needs be understood of familiar society because he ads in the next verse that if we will not keep company at all with such we must go out of the world Ob. But the argument is further carryed on and thus urged if we must have no civill society and familiarity with wicked much less must we have religious society with them which is the nearest and most intimate of all Ans This argument followes not for the case is altogether unlike as appeareth in these two particulars 1. Religious society is indeed the nearest and most intimate of all betwixt those who are truly religious but not so betwixt them and wicked men in religious duties though they join in the same outward action yet they have no inward society or communion with them there is no mingling of affections with them as it is with those who join in civill society and familiarity yea their affections are altogether disagreeing one from another as hath been shewed and their society meerly externall they have no other kind of communion with them than wicked have with Christ when they partake of the outward signes of his body and blood 2. Civill society is elective and voluntary in a mans own free choyse but this in receiving the sacrament is not such for it is a necessary duty to receive the sacrament this is injoyned as a necessary meanes to keep a thankfull memoriall of Christs death As it is necessary to hear the word and to pray so it is necessary to receive the sacrament we have a command to do this and must not
neglect it And when wicked men do thrust themselvs in and joyn with us in the action it is altogether contrary to our minds wills A man hath liberty to choose those companions whom he will familiarly converse withall but many times he hath not liberty to choose his own company in receiving the sacrament so that this differs from civill society both in regard of intimacy and liberty which that is accompanyed withall but this not so Ob. 1. Cor. 5.6 A little leaven leaveneth the whole lump Hence it is gathered that we shall be infected with the guilt of wicked men if we join with them in receiving of the sacrament because in that action we make our selves one lump with them Ans The Apostle directs this speech not to any particular Christian but to the whole Church of Corinth and his scope is not to call off any Christian from receiving the Sacrament though some unworthy ones did joyn in the action but to stirr up the Church of Corinth to exercise the Church censure against the incestuous Corinthain by shewing the danger which his example and company might bring to others if he went unpunished â—amely embolden them to the committing of the same or other like sins or if this sin went uncensured it might involve the whole congregation in the guilt of it because they did not what they might and what they ought to do against it 2. The argument which the Apostle here useth is a similitude now similitudes do not hold in all things and therefore must not be stretched beyond their due bounds Leaven is a naturall cause of souring the lump and therefore works certainly and constantly if no hindrance comes in â—he way Scandalous sins are not naturall but morall causes of infection and therefore work not necessarily but contingently namely where there is a fit disposition to receive their impression There is a disposition in some or other in a congregation fit to receive infection from the example of a scandalous sinner that goes uncensured and a readiness to be emboldned by it but there is no such danger in a worthy receiver to receive infection because he is of another quality and disposition and this example doth not incourage such an one to ill but rather afflict and grieve him The Gospel is compared to leaven Mat. 13. and it is a morall cause of conveying its sweetness namely of working saving grace in the hearts of the hearers but it doth not this in all or the greatest part but only in those whose hearts God is pleased to fit and dispose for the right receiving of it 3. As scandalous sins are leaven so is hypocrisy Our Saviour bids his Disciples take heed of the leaven of the Pharises which is hypocrisy Luk. 12.1 if therefore the whole lump the whole congregation must needs be leavened by the presence of some wicked men it must be leavend by the hypocrisy of others and so we shall be free in no Congregation All therefore that this place proves is that it is the duty of every Church and Congregation to use the best meanes they are able that scandalous sinners may bee censured lest their example and presence prove hurtfull to others but it proves not that it is unlawfull to joyn with others in the use of Gods ordinances in such actions as are in themselves good and which God requires Ob. 4.2 Cor. 6.14 15. What fellowship hath righteousness with unrighteousness hath light with darkness c. so we must not communicate with wicked men Ans The thing which the Apostle here condemns in the Corinthians is the having fellowship with idolaters at feasts in their Idoll Temples eating those things which had been sanctified to Idols or joyning with heathens and infidels in mariage society Now what a wide and far-fetcht consequence is this Christians must not haue fellowship with Idolaters and heathens at their idol tables they must have no mariage society with them which is the nearest society of all therefore they must not have society with such as profess Christianity in the use of the Sacraments we must have no fellowship with wicked men in the wicked works of darkness will it follow therefore that we must have no fellowship with good men in good actions because some wicked ones are mixed amongst them may we not joyn with wicked men in the use of Gods ordinances as hearing the word prayer c. for if this argument hath any force it reacheth to other ordinances as well as the Sacrament to exclude us from having felllowship with them in my of them for what fellowship hath righteousness Ob. 5. Come out from among them and touch no unclean things 2. Cor. 6.17 Go out of her my people that you be not partakers of her sins Rev. 18 4. Hence some collect that we must come out from those congregations where wicked men are admitted Ans These collections are as wide and weak as the former we must touch no unclean thing we must joyn with no wicked men in wicked actions doth it therefore follow that we must not joyn with them in good actions we must come out from Babell which is the mother of fornications which teacheth the doctrine of Devils which practiseth all manner of idolatrous worship which makes herself drunk with the blood of the Saints doth it therefore follow that we must come out from Christian congregations where the word is purely and soundly taught and the sacraments for the substance of them administred according to Christs institution 4. He that bade his people come out of Babel bade them not come out of Pergamy and Thyatira where there were as great corruption tollerated if not greater than are to be found in many of our Congregations We may wonder that such as seem not to own separatists their way should yet plow with their heyfer bringing the very same Scripture and applying them the very same way and to the very same ends that they have done when as satisfying answers have been given to these long since by many worthy men and that myst of darkness which some sought to rayse from them hath been so fully dispelled scattered and that again and again To conclude let every sober-minded Chiristian seriously consider whether this separating from the Sacraments in all our congregations do not open a direct way to the infringing violating those great Gospell-rules whereby we are tyed to the preserving of the unity of the Spirit in the bond of peace and maintaining Christian love and fellowship one with another which the scripture holds forth ten times more clearly than it doth any point of purity aimed at by this separation We are called upon again again to the preserving of love Above all things put oâ— love which is the bond of perfection Col. 3.14 Above all things have fervent love among you 1. Pet. 4.8 this is made the character whereby Christs true disciples are distinguished from others John 13.35 and the note