enmity to purity So Babylon is put to signifie the same in this 18. of Revel 4. And to come out from Babylon is by the same proportion to separate from polluted worship and worshippers that hate and to their power persecute them that stand for purity And that pollution and those kinds of men are elsewhere then in Babylon You see then a separation commanded Thus we ought to Preach Jer. 15.19 If you take the precious from the vile thou shalt be as my mouth And thus ought yee to practice else why doe you professe purity and pretend to be Gods peculiar people as Malachie 3. T is added therefore in that 15. of Jer. 19. Let them turne to thee but doe not thou turne to them If we Preach otherwise we are not Gods mouth If you practice otherwise you act not like Christs members as we shall shew you presently From the generall of separation let us come to the particular intended I shewed you before in another discourse that there is no shew or faire pretence can be held forth that the Children of Parents whereof neither can be judged to be a Beleever ought to be baptized till the Childe grows up to manifest his own Faith Gen. 17.7 8 9. Acts 2.39 40 41. Acts 16.31 32 33. 1 Cor. 7.14 Now I come to demonstrate that we ought to separate from mixt Communions where good and badd are admitted Those that have not true grace as farr as beleevers of Minister and People can discerne ought not to be admitted those that are to be admitted by the Officers and members of a Church must be as farr as they can judge true members of the true Christ and of his true Church 1 Cor. 10.16 The Cup and Bread are the communion of the body and blood of Christ For we being many are one bread and one body For we are all partakers of THAT ONE BREAD And where the Church is rightly constituted by and according to divine Gospel-institution God is specially with them to give them a spirit of discerning 1 Cor. 2.10 15. By right constitution to give you but a word now I mean A Church of a due matter and forme The matter true regenerated persons as farr Beleevers can judge a man is alive by his breathing and discerne the tree by his fruits Jam. 2.26 the Margin is Breath Mat. 7.16 Forme an agreement making known to one another their Faith and holiness that they will walk together according to the Gospel-rules and examples touching Churches in the use of Ordinances for Gods glory and mutuall edification and in order thereunto to receive none unto the Communion with them but such as are manifested to the generality of them in the judgement of charity to be truely godly Al this is couched in the inscriptions of Pauls Epistles calling the companies of godly ones in those places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gathered or selected Congregations or Churches and Saints 1 Cor. 1.2 2 Cor. 1.1 Gal. 1.2 Ephes 1.1 Phil. 1.1 Colos 1.1 And is amplified in the patterns of Churches Acts 2.41 to the end of the Chapter Acts 4.32 And Paul chargeth it as a duty on all the Brethren of the Church of Corinth to cast out the unworthy person 1 Cor. 5. and therefore by the rule of contraries he that is received in should be so received by the approbation of all but of that more after This keeping out of gracelesse people from the Communion by the Officers and Brethren of a CHURCH is no new Doctrine or practice but ancient so that in the severall ages of the Churches as they lesse or more degenerated we have more or lesse print and footstepps of this left us The very Papists who before the Councill of Trent saith learned Polanus was a true Church though most impure had their shriftings examinations and confessions of people afore they were admitted to their Communions The Episcopall way had it in forme of a Law in their Rubrick for the Administration of the Communion in these words They that intended to partake of the holy Communion should signifie their names AFORE to the Curat and if any of those be an open and notorious evill liver so that the CONGREGATION is OFFENDED or have done any wrong to his NEIGHBOUR by Word or Deed the Curat having knowledge thereof shall call him and advertise him in any wise not to presume to the Lords Table untill he have OPENLY DECLARED himselfe to have TRULY REPENTED and AMENDED his former naughty life that the CONGREGATION may thereby be SATISFIED c And the same order shall the Curate use with those betwixt whom he perceiveth malice c. Not SUFFERING them to be partakers of the Lords Table untill he KNOVV them to be reconciled Or if one be penitent to admit him but not the other remaining obstinate As for the Presbyterial way you know that by their Directory and Laws annexed they must not receive any to the Communion that are ignorant or scandalous or prophane in their conversation The Congregational way goe higher then this viz. by conference by enquiry and by conversation to discerne what breathings and fruits of true grace appeares in a person before the Church admit him to their fellowship and Communions And this is one of the great quarrels of these times that particular Churches of the Congregational way as men think are too precise in their admissions that they must be perswaded there is some grace in a man and that all the Congregation present at his admission must be satisfied that there is nothing to the contrary known to them but that he hath grace Therefore to keep out those from the Communion of whom the contrary to true grace is known may be easily granted it being an evident truth of God You heard before twise out of the New Testament COME OUT from among them add Phil. 3.2 Beware of Doggs Who are they Evil doers and the Concision viz. were not outwardly and therefore likely not inwardly pure How beware Mat. 15.26 The doggs must not eate of the childrens bread And Revel 22.15 the doggs must be WITHOUT What doggs Sorcerers Whoremongers Idolaters and whosoever loveth and maketh a lye Accordingly t is sayd Revel 21. a Chapter that cannot be meant of Heaven as saith Brightman and others every Verse can witnesse in the 27. Vers thus INTO the New Jerusalem that is the reformed Church no uncleane thing or thing that defileth or worketh abomination or maketh a lye shall enter Which way soever we take this new Jerusalem either for a more perfect state of the Church on earth yet to be then hitherto hath been or for an absolute perfect state in the highest heavens sure we can inferr no lesse then that we should conforme to that patterne all we can strive towards perfection Add according to all these places that in the 1 Cor. 5.12 13. The Church and its members are sayd to be WITHIN all others are sayd to be WITHOUT Now conclude from all as
it alone that so his sinne may goe no further nor the knowledge thereof if he reforme If not the next time he is discovered againe two or three must joyne together to admonish him and so to stop the sin and the disgrace if it may be among them If he goes on then these two or three must complaine to the Church or Congregation where he partakes of Ordinances If he wil not be reformed at the admonition of the Church then the Church as t is a Church of Christ can doe no lesse then cast him off as an Heathen But if the Church should be negligent to doe it the pretence of saying what can one member doe in this thing and so of sitting still is easily removed for if thou hast managed thy businesse according to this rule there are two or three of you to call upon the Church and to quicken at least the better party in it to prevaile with all the rest to cast him off If all this will not doe it thou hast this to doe namely to call in for the advise of other Churches as they did Acts 15. and until this be reformed you have another remedy namely to withdraw Communion with such a Church as shal so grosly neglect their duty For if as in 2 Thes 3.6 14. We must withdraw from every brother that walkes disorderly then sure we have no warrant to communicate with a whole Church walking disorderly where there is more sin and sinners with sin upon sin that offenders sins and their owne in not punishing him and disobeying the command of Christ pressed upon them by those two or three and the judgements of Christ hang over the heads of such a Church as over the Church of Pergamos and Thyatira for not proceeding against the Balaamites Nicolaitans and Jezabelians Yea as over Ephesus and Laodicea for being cold in their zeale Yet in the meane while there is no necessity for you two or three that have thus justly withdrawn for a time to be without that precious Ordinance of the Communion seeing other Churches more pure to whom you complaine wil allow you that priviledge til things be setled But it may be some will say this rule is If my brother trespasse against me but his trespasse is not against me Answ David tooke it to himselfe that the dishonour that was done to God by men of evil life was in some sort against him Psal 119. Psal 139. And therefore he there lamented the sin and abhorred the practise 2. If a Servant of your Family should commit fornication or drunkennesse with strangers not of the Family you would soon charge it upon him or her that they had offended against you and all the Family 3. If the offence doth not or will not fall under the orderly admonition first of one then of two or three so that thy brother goes openly on in his sin in the generall observation of the Church the Church without any more adoe seeing his obstinacy may cast him out as 't was the very case of the incestuous person 1 Cor. 5. Lastly we answer to this objection about the theefe on the Crosse That men that have been noted to walke disorderly should first give proofe and experience of their repentance that they have confessed their sins and forsaken them as the Scripture speakes afore they should be thought to repent and be fit to come to the Communion which we cannot righteously think they doe who goe on in their old sins longer then they are at the Ordinances If the Deacons whose cheife trust was onely the Churches stock of contributions must first be proved afore they be admitted into office 1 Tim. 3.10 how much more should the evil liver be first proved afore he be trusted after his evill walkings to partake of the holy things of God I appeale to you whether after a Servant hath been found false twise you would receive him the third time onely because he comes and offers you his service againe Shall we deale worse with God and mens consciences then with our selves about our estates and civil affaires Obj. 6 6. They object as their grand plea that Judas was at the LORDS SUPPER and out of doubt at the PASSOVER Answ 1. If he were onely at the Passover it yeelds no argument for mixt Communions for from a ceremoniall forme of worship of a Nationall Church under the Old Testament to an Evangelicall forme of worship of Congregational Churches under the New Testament is no true plumb and level to pitch the due height of the purity of the worship under the Gospel We see evidently all along the old Testament that if men were but ceremoniously cleansed and not guilty of capital crimes they were admitted to all Ordinances for the generall But we see the New Testament rules are more exact about the partaking of the Lords Supper as we have largely heard afore 2. If Judas were at the Passover and at the Communion also afore he was openly discovered it makes nothing for mixt Communions of such as are openly known to walke wickedly Christ now about to leave sensible rules of a visible processe as might suit to his office as he was a Mediator would not now anticipate as a God and searcher of the heart to keep out Judas from the Passover because he knew his heart was naught This had been to have left us a pattern that would have been more against mixt Communions then to keep out and cast out grosse offenders namely to have so done by them as soon as the Church had suspected their hearts had not been right 3. For certaine if I doe not grossy mistake Judas was not at the Lords Supper 1. That which makes many mistake that he was there is the order of the story of the Gospel as set downe by Luke Chap. 22. Namely because first there is mention of the Lords Supper v. 20. Then after that followes the mention of Judas his hand at the Table v. 21. And therefore as they thinke Judas was at the Lords Supper But we answer that we have but the sum of the history of the Gospel and the holy Ghost is not curious in observing the order of all things and therefore the order is quite contrary in Matth. 26. Namely first there is mention of Judas his hand at the Table that should betray Christ v. 21 22 23. And then after is the mention of the institution of the Lords Supper but no more mention of Judas till he came with the Officers to apprehend Christ So that same order is observed by Marke Chap. 14. First in v. 18 19 20. Is the Discovering of Judas that he should betray Christ And then after in v. 22. c. is mention of Christs institution of the Lords Supper and no more mention of Judas till he comes with the Officers v. 43. to apprehend Christ So that we have two to one for this order that Judas was discovered afore the Communion and therefore Judas
among the Lutherans partly in Doctrine namely that of Consubstantiation and partly in ceremonies many Christians gathered themselves into purer Churches at Geneva c. And here in England of late the Presbyterian Churches were a little refined in some things out from the Episcopal congregations So then to tell me there must not be separation upon separation and that if another discerne not the Lords body yet I doe and if another hath no right to it yet I have c. these are all contrary as well to former practice as well as rule and are impertinent to our point in hand Churches that will be called and counted Churches must be constituted as Churches and act as Churches they must be godly persons joyning together and setling their officers among them with one unanimous consent to keep out unworthy persons and upon due complaint and proceeding as aforesaid to cast out unworthy persons So the dispute is at an end Consciences shal not be troubled No danger of separation Good mens consciences shall be cherished and bad men shall be shamed till they repent the dogs shall not have opportunity to snatch the childrens bread nor the children afrayd to goe to their meals lest if they let not the dogs take share with them they bite and teare them Is he a wise governour of a Family that will say Children Servants goe to dinner let the Dogs alone to share with you though they take of your meat doe you take your meale When he may far easier by help of his Family shut the Dogs out if they be so unruly And t is at least as unwise an exhortation to stir up godly men to goe to mixt Communions as to incite them to goe thither when t is known that there are many there that have Plague-sores upon them Sure spirituall infection is worse then corporal and the soule more precious then the body But in your second Reply to our Objections you say â—…ir seâ—…d Reâ—… that that 1 Cor. 5. about Leven and that 1 Cor. 10. of one bread doth not signifie any spriritual pollution by reason of society at the Lords Supper But that in 1 Cor. 5. only signifies that the Church of Corinth might be corrupted by the incestuous persons evill example if he were not cast out And that in 1 Cor. 10. cannot signifie that either the wicked man can become a true member with me â—…r Duâ—… or I a false member with him by reason of fellowship at the communion To which we duply and answer thus to both places distinctly 1. To that of 1 Cor. 5. t is evident that the Apostle speaks in the past time of things past not of what in future that evill example might effect but of an evill past that 't was their sin all the churches sin that they had not been humbled for letting such a one abide a member amongst them v. 2. Secondly That he speaks in the Present tence of their present condition that the whol lump of them was now at present levened by that person being one of them though they were unlevened in their persons in regard of regeneration or else they could not be sayd to be levened but rather to be very leven yet levened in their actions in regard of polluting mixture and polluted worship 3. For future 1. The Apostle cold not imagin that by example all the church of Corinth could become incestuous persons but Paul speaks of the danger of the levening the whole lump 2. He speaks of keeping the feast purely and of not eating with a Brother walking disorderly Therefore from all its plain the Apostle drives at more then evill example namely at evil of Church-communion with unworthy persons so likewise to the 2d. place Viz. 1 Cor. 10. we say that as there is a Anti-federall unholinesse or uncleannesse in children whose Parents neither of them are beleevers though these children may be elect and in time may beleive 1 Cor. 7.14 And a matrimonial-like or a tanquam conjugal union between an Harlot and a Christian whiles that Christian by temptation c. fals into that ditch as Solomon speaks of which union see 1 Cor. 6.15.16 18. So there is a confederate onenesse unto spirituall pollution or purity according to the matter and manner of worship men joyne in If in the due partaking of the Lords Supper t is the Communion of the body and blood of Christ 1 Cor. 10.16 If in eating and drinking at the Idolatrous feasts they that did so though Christians are said to partake of the cup of Devils v. 20. And by the same proportion a compound of good and evil doth make the partners in the same to share in that evill mixture as we have heard much afore 2. Let us speak something to their arguments for mixt Communions a little will serve because former things have anticipated Ob. 1 1. They say it is certaine that there were great offenders at this time in the Church of Corinth some that made themselves drunk at their love feasts at the Sacrament chap. 11. some that even denyed the resurrection chap. 15. and sundry other greivous offenders 2 Cor. 12.20 21. yet are they still a Church though these uncast out and he no where blames for comming to the Lords Table because of them no not in that 1 Cor. 5. An ¦ swer To this our answer is â— That the Church of Corinth might farr better be called and accounted a Church then the ordinary Parochiall Churches here among us 1. Because Corinth for the generality were in matter a Church of such as were called to be Saints and sanctified in Christ Jesus chap. 1. v. 2. And they were altogether a Church in forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly gathered and united of such according to the Apostles direction 1 Cor. 11.34 and 1 Cor. 14.40 But Parochiall Churches in the matter for the generality consist of prophane and ignorant and their forme and union is onely by the Gutters and Stones and Posts of the Precincts of the Parish making them to belong to that congregation of that Parish But when they move house but over the Gutter into another Parish they are no more of that Parish Church Here is no spirituall bond relation or mutuall owning or reciprocall watching between Minister and People or between People and People So that this Objection doth nothing helpe the now Churches that are for mixt Communion least of all these defending mixt Communions which the Church of Corinth did not If they brake the commandement of God yet they did not teach men so So that in many respects it was safer to call Corinth a Church and more tolerable to communicate with it then with the Parish Churches now extant The Church of Corinth however at a time negligent yet the rule was known and own'd among them to keep out and cast out the unworthy 2. We answer That it is not true that the Corinthians are not blamed for comming because of them uncast out
Communion and keeping of the spiritual feast 1 Cor. 5.2 2. Though to come to the Lords Table if it may be had according to Christs institution is an undoubted duty yet it is not an undoubted duty that any should come to take a sin upon them that they should come to known mixt Communions where other mens sins some how as we have shewed become theirs 3. The company of unworthy persons at the Communion is more then a circumstance for the contrary namely Saints meeting in faith and charity to partake of the Communion is of the essence i. e. of the matter and forme of the Churches right receiving But where there is a mixture of evil persons there is no ground of Scripture to beleeve I do doe wel nor any vertuous object in such unworthy persons for me to love them as fellow Communicants 4. To except against unworthy persons and because they are admitted for me to forbear the Communion is not a mistake that cause is just as we have shewed afore and shal after There is a mistake at least or more by your own intimation in them that having authority doe not keep unworthy ones away and in those unworthy ones that they keep not themselves away And if the former will bring a defilement on themselves and the latter wil bring judgement on themselves I cannot be excused if I may keep my selfe free from both and will not Distinction of Parishes in England were made by Pope Honorious about 1200. years since and so of no divine institution nor inforce any divine obligation for me to receive only in mine own Parish The Scriptures send me to a true Church not to a Parish If one Church be polluted and there is another not farr off that is free from that known pollution in ordinary prudence one would choose pure things afore polluted It s a stated case in Casuists as in Doctor Ames cases of conscience c. that a man may goe from a polluted Church to a pure Church and yet here is no danger in such a particular person of separation upon separation as you after object if Churches will doe their duty If a Church wil separate from the rule of the Word what would your conscience troubled at it doe in such a case Would you against conscience offend and transgresse with the rest For fifthly If a matter about religious things be against my conscience though by mistaking the godly Casuists resolve that till I be informed I shal sin against conscience to doe it So Doctor Ames and study Rom. 14.22 Yea so Saint Paul Rom. 14.23 whatsoever is not of faith is sin For the Apostle speaks of things indifferent and so of matters that I might have done and 't was my ignorance that I was not perswaded I might have done them and therefore Paul exhorts Brethren not to eate any thing to the offence of a weak Brother Rom. 14.20 21. although t is his weaknes to take offence about kinds of meats And therefore sixthly we say why doe not Churches that use mixt Communions more tender the consciences of them that cannot bear these mixtures They keeping out the unworthy would prevent all this adoe Save your words and Paper and Ink in writing in behalfe of mixt Communions what need we plead for rubbish We cannot be too pure in our practise according to the Scriptures If the Church and Officers be they whom you meane have authority to keep out unworthy ones from the Communion so had the Church of Corinth 1 Cor. 5. And I know none else but the particular Church by joynt consent have the immediate proper power why do not they doe their duty Why must there such load be layd upon a particular tender conscience that out of conscience doth abstaine from a mixt Communion whiles the whole congregation goe on in their sin of admitting sinful mixtures and suppose against conscience and against admonition For sure no Minister and People more or less in any congregation but could wish that unworthy persons were kept out And the case here as before touched is not onely of one private person as private For we put the case as men according to rule ought to act in case they were so imprudent as to incorporate to a congregation that shunned not such mixtures a godly man sees a neighbour that came to the Communion transgresse he admonisheth him of it c. according to Matth. 18.15 The matter at last by these two or three Brethren is brought afore the Church Here is more then one And in the Church they act as publick persons fellow members As three Justices on the Bench are publike persons though there be twenty more there If these three brethren with some other that no doubt will adhere to the rule cannot prevaile against the Officers or major vote to cast out the unworthy a withdrawing from such a congregation is not upon so private a consideration Yea the matter is of so publike a concernment that other Churches must blame that Church if they reforme not and countenance such as withdraw according to rule in 2 Thes 3.6 14. because they cannot attaine the end of that rule Matth. 18.15 Sure if we must withdraw from any one Brother walking disorderly contrary to rule as t is in that 2 Thes 3.6 14. then much more from a whole Congregation of Brethren walking contrary to rule and so offending Christ and the consciences of his Lambs The design then is not separation upon separation but to keep Churches to the rule But to speak al in a word Parish congregations for the most part as in relation to the communion have so il a constitution that they cannot tel where to begin to reform and then they must defend it seeing they cannot amend it and so break Christs Commandements and teach men so But if it be separation upon separation or a taking Churches out of Churches t is a thing I think not contrary to all rule 2 Cor. 6.14 to end Revel 18.14 explained afore and the best Saints generally in all ages have practised and they also I mean the Presbyterians that cry out against it There was a true Jewish Church and particular Jewish Synagogue-congregations among which Christ Preached for three yeares and an half yet Acts 2. and thence forward out of them was a separation and a gathering of Christian Churches Therefore simply and absolutely to go from Church to Church or gather Churches out of Churches is not unlawfull Again the Romish Church was a true Church as famous Polanus proves though a most polluted one it was essentially a true Church till in the Councill of Trent they pronounced an Anathema against all the maine truths of Christ and so gave him a bill of divorce yet justly when Luther Preached more light and holinesse many Nations and among them anon England did also separate from them and their congregations departed from them in Doctrine in part and in forme of worship Many corruptions remaining
Doctor Ames doth in his cases of conscience WITHIN and WITHOUT cannot be all one If onely meet members Saints as the Apostle called them Chap. 1. v. 1. be within then those that are not such are to be without Accordingly the Apostle shewes us in this same 1 Cor. 5. That not onely Heathens or odious debaucht men are without v. 9. but a Brother walking disorderly is to be cast OUT v. 2. v. 5. And such a one that continues so to walke to be kept out and they to carry themselves towards him as one without v. 11. More particularly 1. In 1 Cor. 5.2 4 6 7 8. t is said That the Corinthians should have mourned that the incestuous brother might have been taken away from among them This the Apostles shews was their duty and should have been done afore he needed to have sent to them to doe it because they had neglected it The Apostle goes on telling them that such a one must be cast out by them all Purge out therefore the old leaven likely that Delivering up to Satan might be more immediately the Apostles sentence But the duty of all the Brethren as well as of their Officer or Officers was to cast him out to take him away from among them to purge him out afore the Apostle sent to them For before he sent to them they all the whole lump was leavened soured polluted because they had not done it but had admitted him to their feast and stil now that the Apostle by their negligence is forced to take Cognizance of it though as an Apostle according to the just nature of that office he calls upon this as other Churches to doe their duty yet not the Apostle but the whole Church of the Officers and Brethren even that whole lump that had been soured must doe the deed of casting that incestuous person out And they are still levened till they doe it therefore the duty lay on all else the sin could not have layne on all The Brethren should have watch mens walkings should informe should protest should vote a disorderly Brother out though an Officer be to regulate the meeting and debate and to pronounce the sentence All the brethren must have a hand in it Women being forbidden to vote or prophesie in the Church 1 Cor. 14.34 I say an hand in it to cast our the incestuous person or the like offender else the Apostle could not justly have charged the sin upon all without limitation As their Women also might be guilty if they did not give information and testimony against such a one in case they first knew of it As the sin of Achan some others of necessity being privy to it as circumstances shew and not testifying against him is punished on the whole Camp of Israel whilst he is unpunished and the whole Camp is threatned now Achan is discovered that God would not be with them if they did not cast him out and therefore all in their severall places as farr as was needfull were to act in it Josh 7. So is it in the businesse of a Church against an offending member From all conclude these three rules 1. That which may cast out after admittance may keep out afore admittance But not onely greater sins as here but smaller sins as the World count smaller we will name them by and by may cast out therefore they may keep out 2. Rule Those that may cast out after admission may keep out afore admission but the whole lump all the Brethren of the Church of Corinth as well as their Officer are to cast out and any other might informe and give testimony therefore all these are to be satisfied afore any one be received in if they declare they are unsatisfied Quod tangit omnes saith the rule of equity ab omnibus faciendum 3. That which levens soures pollutes a whole Church doth mediately at least pollute such a particular person as joynes to such a polluted such yea immediately polluts such a particular person that joyns in that act that polluted that whol Church Therfore a man or woman ought not to joyn to such a Church as is polluted by keeping in it such as walk unworthy much lesse may a man or woman act with them in communicating with unworthily persons which is the very thing that as the Apostle saith here levens soures and pollutes the whole Church If touching a leprous person or dead body in the ceremoniall Law did pollute a Jew and render him unmeet for the present to meddle with holy things and to stand by the company that commit a fellony or murther not protesting against it doth by our Law make a man accessory surely then there is more then nothing of guilt to such a soule that shall co-act with a Congregation in mixt Communions that according to the Apostle pollutes them all 2. 'T is sayd in that 1 Cor. 5. v. 9 10 11. I Wrote unto you in an Epistle not to COMPANY with fornicators Yet not altogether with the fornicators of this World or with the covetous or extortioners or with Idolaters for then must yee needs goe out of the World But now I have written to you not to keep company if any man that is called a BROTHER be a fornicator or covetous or an Idolater or a railer or a drunkard or an extortioner with such a one NO NOT TO EATE Observe 1. That the word Company or keep company is twise in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Not to be MINGLED TOGETHER as striking at unlawfull mixtures in relation to a spirituall pollution 2. That this unlawfull mixture is forbidden upon occasion of fellowship and keeping the feast with the leven of wicked ones among them as to keep all of them for future from such pollutions at the greatest distance that might be 3. That this business of avoyding spirituall polluting mixture is of such consequence that he writes twise about it and that in two several Epistles though the former of them be perished And that therefore every single person as well as the whole Church is to beware of spirituall polluting company with any one Brother that walks disorderly as the words are plaine v. 11. and the exhortation prosecuted v. 9 10. in the words you and yee must needs be understood distributively of any one keeping company with one another in an unlawfull way as the 11. Verse explains For if the unlawful fellowship with one can a pollute many sure it can and will pollute one unwarrantably accompanying such a one 4. Observe that the Apostle doth distinguish of a double companying or fellowship with those that walke disorderly one so necessitated as to buy and sell or the like that whiles a man is not gone out of the World he cannot avoyd This the Apostle saith he doth not forbid Another companying with disorderly persons is a voluntary chosen fellowship society or accompanying as to eate with such disorderly walkers this the Apostle peremptorily forbids *
Election of evill company is the great detection of the evill heart of him that chooseth that company * And to know that others are spiritually infected and that we have the distemper of originall corruption very apt to take infection and yet voluntarily to thrust into society with them is to bring upon our selves the guilt of our owne danger and infection 5. Obs That the Apostle distinguisheth between godly mens going out of the world and godly mens keeping an evil walker out of their company and out of the Church You cannot avoid it saith the Apostle unlesse you wil goe out of the World but necessitatedly upon some unavoydable occasions you must have civil businesse with men that are covetous extortioners fornicators c. But there is no necessity you should have a fellowship with such in eating or at your feast or among you in your Church For you must cast them out from among you or you must withdraw from such 2 Thes 3.6 and not eate with them 6. Obs That the Apostle allows expresly that there may be a necessity for temporal things of having civill fellowship with evil men out of the Church such as never were Brethren but he doth not expresse so much of men in the Church or of such as were once called Brethren now walking disorderly As if the Apostle would have us conclude that if we are necessitated to have businesse and for that time fellowship with men of evil conversation it would be safer for us to supply that our necessity in or among the company of them that alwayes were of the World and never of the Church then by any necessity that can be supplyed any where else to have to doe with men once called Brethren but now walking disorderly Obs 7. That the Apostle down right doth declare that as we should avoyd what may be all fellowship with worldly men that are covetous fornicators c. so much more we ought to avoyd all fellowship with covetous fornicators c. once called Brethren 8. Obs That the Apostle in reckoning up the sins that must divide fellowship he doth not onely name greater and grosser sins as fornication drunkennesse extortion but such as in common account are lesser and in their nature more mental or aiery As 1. Idolatry but to sit in the Idoll Temple and eate or drink with the company chap. 8. and chap. 10. And there is the same reason proportionably in all unwar-ranted worship in matter or manner 2. Covetousnesse which is an heart sin a spiritual mental sin in the maine extortion is the manifestation of it and by the same proportion great pride may be included c. 3. Railing which is a verbal sin and by the same proportion all swearing and lying as 't was mentioned afore is of the same nature 9. Obs That the Apostle saith that godly men must not with such as walke in such sins as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much as EATE TOGETHER with them Now if those that are for mixt Communions wil say that this is meant of spirituall eating the Lords supper with such afore named then they yeeld the question of avoyding mixt Communions that godly men must not receive the Lords supper with covetous railers c. If they say it signifies civill eating of our common meales in our houses then they grant by necessary consequence that we may not eate at the Communion with such inordinate persons for if it be a sin to eate our common meat with evil livers once called Brethren then much more unlawful to eate at the Lords Table with them Surely surely the Apostle could not mean to be more careful to keep Saints more pure at their owne Tables then at the Lords Table Of which I leave the consciences of them that are for mixt Communions to judge These few of many things more that might be spoken against mixt Communions wil be sufficient to them that are willing to understand But the unwilling wil dispute though they bring but their owne phantasies to oppose the plaine Word of God And therefore I am not very willing to take the paines to follow them with answers But least they should persist and be hardned the rather because we give no answer at al I shal reply briefly and the rather because our cause against mixt Communions wil gaine by it upon the minds of considerate men There are I finde abroad two sorts of opposers some more ignorant others more cunning To the first in the first place more briefly Obj. 1. Objection The Wheat and the Tares must grow together till the harvest Answer Such tares and so long as are so like the wheat that there may be danger in plucking up them to pluck up the wheat also Matth. 13.29 But tares when they grow ranck and appeare they must be weeded from among the wheat as we have heard afore Obj. 2. Obj. Thou must forgive thy Brother to seventy times seven Answ True of private personall offences against our selves Them we must forgive often if our Brother repents but we cannot forgive his sins against God These two Objections as they are levelled strike at all Magisterial and Ministerial discipline evident in the Word of God even in judgement of all judgements Papisticall Episcopall Presbyteriall and Congregationall And therefore these Objections are not rightly mounted Obj. 3. Obj. 'T is said 1 Cor. 11. Let a man examine himselfe and so let him eate Answ This indeed is that thousands of times repeated argument by the vulgar to no purpose For Observe 1. That one Verse doth not containe all Gods minde we must compare Scripture with Scripture and so Mat. 18.15 1 Cor. 5. c. of â—asting off out from the fellowship of one that persists in evil ways especially after admonition 2. Self is a comprehensive word there is a mans selfe as he is a man a mans selfe as he is an Husband a mans selfe as he is a Father a Master a Magistrate a Minister a fellow-member and fellow-Communicant of such a Congregation all these are a mans selfe and a man must examine himselfe touching all his sins in all these relations and so whether he hath done his duty to admonish his neighbor that comes to the Communion with him of his evil life according to Christs rule Mat. 18.15 c. And according to that rule if in case he doth not so hear thee or others with thee as to reforme so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is though he heard thy words yet he neglects thy counsel whether or no hast thou told the Church til they cast him off as an Heathen or Publican Our Saviour saith a mans selfe is concerned so in his Brothers spirituall welfare that a man must when he is to goe to worship minde and consider how t is with his Brother afore he worship Study the fifth of Matthew 23. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought AGAINST