whereby we know that we are translated from death to life namely if we love the brethren 1. Ioh. 3.14 But where are we bidden above all things to take heed that we receive not the Sacrament in mixt congregations we are charged in the name of the Lord Jesus Christ that there should be no divisions or schismes as the originall is amongst us 1. Cor. 1.10 But where are we charged in the name of the Lord Jesus not to join with any unworthy ones in receiving the Sacrament why should we let go a certainty for an uncertainty a certain unity for some doubtfull degrees of purity for such things as if they be required of us at all yet are not urged upon us with half that clearness and strength of scripture as the other are Though Christ come to set a difference betwixt his own and the world even such as were tyed together by nearest outward relations as father and sonne c. yet he came not to set a difference betwixt his own and his own betwixt the living members of his body for these he prayes that they may be one as be and the father are one Joh. 17.21 these he gives in charge that they love one another John 15.17 And these commands are joined together as things of like necessity and validity namely that we beleeve on the sonne and love one another 1. Ioh. 3.23 Love is the bond of union and communion betwixt all the members of the body How great a breach hath been made in this bond by this branch of separation namely separating from the sacrament dayly experience too sadly shewes How can this bond continue firm when there is a continued withdrawing from those actions wherein Christian union and communion doth principally consist and whereby Christian love is principally preserved What is that division or schism which the Apostle doth so earnestly dehort from 1. Cor. 1.10 but a groundless separation from a true Church And is not this a great degree of such a separation when we separate our selves from them in those actions which are the greatest bonds of union and strongest meanes of spirituall communion Heathens are allowed to join with Christians in other ordinances as hearing the word and prayer but not so in the use of the sacraments because they are not looked at as members of the same body if therefore we will joyn with the members of Jesus Christ only in the use of the other ordinances but uot in the use of the sacraments what privilege do we allow them this vvay or part of spirituall communion vvith us more than heathens are allowed The Apostle chargeth the Corinthians vvith schism because they vvere partially addicted to their teachers one holding of Paul another of Apollo another of Cephes 1. Cor. 1.12 compared vvith 10. yet they did not separate themselves one from another in hearing the vvord or receiving the sacraments if therefore vve practise separation these vvayes hovv can vve acquit our selves from a great degree of that schism vvhich he there condemns Many of our Congregations are not denyed to be true churches even by such as vvithdravv from our sacraments if any should be doubtfull this vvay they may receive satisfaction from scripture-grouuds vvhich therefore may be briefly mentioned 1. That is a true church vvhich is built upon the foundation of the Prophets and Apostles namely the doctrine of the Prophets and Apostles Iesus Christ being the chief corner stone Eph. 2.19 20. that divers of our congregations are so it cannot be denyed 2. That is a true church vvhich is the pillar and seat of truth 1 Tim. 3.15 that it to which the truth is as it vvere fastened and by vvhich it is held forth in a constant continued manner As the lavves of a kingdome vvere vvont to be fastned to pillars and by them to be held forth to the veivv of all and so it is in many of our congregations 3. That is a true church vvhere salvation is to be had namely by the use of those ordinances which are there setled and in a constant course administred Thus our Saviour proves the Church of the Jews to be a true Church namely salvation was of the Iews Io. 4.22 It was to be had in an ordinary course by those meanes that were planted among them though all things were then extremely corrupted 4. Those are true Mothers which bring forth true legitimate children to their husbands such do some of our Congregations daily bring forth unto Christ Divers of those who do now withdraw from us will not deny themselves to be truly begotten and brought forth unto Christ in our Congregations Suppose those Logicall notions about the matter and form of a Church which some much insist upon will not exactly agree to many of our Congregations if taken in a strict sense yet if there may be found in them all the essentialls of a true Church namely those great ordinances of sound and saving preaching of the Word and Sacraments administred according to Christs institution for their substance in a setled way and a considerable number of persons submitting themselves really to those ordinances and others also in outward profession they cannot be denyed to be the true Churches of Christ though defective in some things that make much for the well-being though not necessary for the essence or being of a Church Now if divers of our Congregations be the true churches of Christ every true Christian should think how dangerous a thing it is to make a schisme in the body by separating from them and therefore not dare to do this without strong and evident grounds of Scripture leading thereto since there are so strong grounds to the contrary the light of which shine forth as Clearly as the light of the sun at noon tide in a bright Sun-shine day If nothing be allovved in our Congregations destructive to the being of a true Church If nothing be vvanting in them essentiall to the nature of a true Church the oracles and ordinances of God being fixed and setled in them and there being a fixed fellovvship in partaking of them for the substance according to Christs institution let every conscientious Christian seriously consider vvhether he doth not more violate Ghospel-rules by separating to make schismes and breaches in the church of God than by a loving and peaceable joyning with his brethren in partaking of these ordinances to preserve unity and peace without which the Church of God cannot long subsist or have any being at all FINIS
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