have no right to the Ordinances 3. Mourne for the abominations and corruptions in the Church and wrastle earnestly with godly prayers for reformation but desist not thy duty though Ministers be corrupt and many people prophane at the Sacrament doe thou prepare thy owne heart and receive to thy comfort for know thus much there never yet was any vâ—â—ible Church of God upon earth that was without its corruptions in Doctrine in manners in officers in members as hath beene sufficiently showed concerning the Church of the Jewes Corinth Galatia and the seven Churches of Asia yet I never read of any toleration to separate from them or that they ceased to be true Churches by reason of the corruptions in them 1. Our Saviour Christ departed not from the publike Assemblies of the Jewes Luke 2. for he was circumcised and so admitted a member of the Assemblies Luke 2 22. 2. His Mother was purified and he presented and an offering given for him as for other children Luke 2.40 3. When he came to age he was content to heare them he was found amongst them in the Temple where there was also prayer and preaching every Sabbath day Acts 16.13.14 4. He observed their Feast of Passeover and his Disciples eate it amongst them as Divines give it forth from the 26. Matth. 2.3 and John 2.23 however he observed it as they did 5. He was baptized among them publikely Matth. 3.13.15 Marke 1.9 6. He allowed his Disciples to doe as he had done Matth. 23.12 exhorting them to heare their Doctrine viz. the Scribes and Pharisees thogh they should not follow their practise because they had the Word of God taught among them though their lives were unanswerable so that he tolerates none to separate neither by his Doctrine or example Salvation saith he is of the Jewes John 4.24 that is the Word of salvation is with them or salvation is had among them by the meanes of grace with them So also see Pauls example Notwithstanding the Church of Corinth was so exceedingly corrupt both in Doctrine and Discipline as hath beene said formerly yet he gives no toleration to separate but rather showes in such cases what Gods people should doe out of whose power it was and is to reforme abuses in the Church viz. private Christians 1. Showes them their errour in admitting unworthy receivers 2. The danger of unworthy receiving and how farre it extended to their owne destruction and condemnation besides those temporall diseases and sicknesses brought also upon such disorderly Communicants 3. Showes them the right institution of it 4. The cure and remedy of this malady that it might not be hurtfull to the whole Church Let every man therefore examine himselfe looke to his owne heart and so let him eate c. not Let any one separate if that had beene the way surely he would have said there is an incestuous person not cast out there are schismes strifes and contentions there are drunkards c. in the Church men of strange opinions come not among them nor partake of the Sacrament with them lest you eate and drinke damnation to your soules no no such matter such there are among you saith he but every one of you examine your owne soules prove your selves that you be not of the number of them and so eate and so drinke to your comfort though the other eate and drinke damnation to themselves And further stirres them up to the duty 1. By showing them what he delivered to them he received from Christ 2. That it was their duty so to doe for thereby they kept a a continuall remembrance of Christ and shewed forth the death of the Lord till he come one of the maine ends of the institution of this Sacrament See the example of Gods people in former ages The sin of Elies sons was very great as great as any Ministers can be and as publike they were impudent lying with women before the doore of the Tabernacle they prophaned the Sacrifices yet the people of God came accustomarily to Shilo where they did administer to performe their duty notwithstanding the wickednesse of the Priests as Elkanah and Hannah at Jerusalem the Church was wonderfully corrupted both in Priest and people yet the faithfull in it that mourned not separated Ezek. 9 4. are taken speciall notice of so in our Saviours time he gives them no toleration to separate from the Church of the Jewes but to hear them joyn with them Mat. 23.12 and if any man can give me any example of any member either under the Law or in Christ or the Apostles time that did separate from the publike Assemblies of Gods worship oâ— had any warrant so to doe out of the word of God notwithstanding the great corruptions that hath beene proved to be in Churches in all ages then I should thinke they speake something to the purpose true indeed for Jewes to separate from Infidels and the Heathen Nations and Idolatrous practise and so for Christians under the Gospel so to doe is justifiable and both commanded by God and expected to be done but for one Jew to separate from the publike Assemblies of Gods worship from other Jewes or one Christian from the publike Ordinances and worship of God from the rest this I never read of But to speake more fully to this purpose I will 1. answer those Arguments given in to maintaine a separation from our publike Assemblies as they were given unto me in the controverting of this point 2. I will show the lawfulnesse of joyning in our mixt Assemblies 3. The unlawfulnesse to separate 4. Give satisfaction in some measure to those places of Scripture that are brought in defence of that opinion 5. Give caution to keepe off aspersion or prejudice that may be cast upon me or any of my judgement in this point Their first Argument is this They that see the Lord Christ crucified are guilty of the body and bloud of Christ but Gods people at the Sacrament see the Lord Christ crucified by wicked men therefore they are guilty of the body and bloud of Christ Answ This Argument is false in every part of it For 1. Men may see the Lord Christ crucified and not be guilty of the body and bloud of Christ for it is the very maine end and use of the Lords Supper to behold Christ crucified and to show the Lords death till he come in a speciall manner 2. If all that see Christ crucified should be guilty of his death and of his body and bloud then Mary the mother of Christ and his disciples and friends that saw him despightfully used by the Jewes when he was haled and nailed to the Crosse who were heartily grâ—eved at it and would if they could have prevented it were guilty oâ— the body and bloud of Christ and all that saw Judas betray Christ by the same reason were guilty of betraying him also even the Disciples themselves 3. Know no godly man can
though some will say but all this while they doe not their duty I say rather the Lord requires not that particular duty at that time because they have no opportunity or meanes to doe it Mr. Bal cap. 11. fol. 223. those that looke for further satisfaction herein I desire them to reade Mr. Bals booke a triall of the grounds tending to separation 2. Argument To have fellowship with them we are forbidden to have fellowship with all is sinne but godly men in the Sacrament have fellowship with prophane which is forbidden therefore they sinne This they labor to prove Num. 15.30 Deut. 17.3 both places improperly alleadged Answer Though we should grant the proposition that it is sinne to have fellowship with those we are forbidden yet we deny that Gods people have fellowship with wicked men in the Sacrament nor with the workes if they dislike and disallow of their actions labour with God and man for redresse so farre as they are able in the place God hath set them what fellowship have they with them as we said before in point of joyning so I say in point of fellowship it is not every occasionall or accidentall comming in wicked mens company that gives me fellowship with them or makes me guilty of their actions Have no fellowship saith the Apostle with unfruitfull workes of darknesse but rather reprove them intimating strongly that he that reproves or dislikes of the actions of others cannot be said to have fellowship with them nay a man may have no fellowship with them though he should not reprove them as appears by the word rather reprove them implying if he did not consent and sin'd with them though he reprove them not he had no fellowship with them it is our duty to show our dislike of their abusive comming to the Lords Table Gen. 4 4. Lev. 10. not to separate from the Ordinances What fellowship had Abell with Caiâ— both sacrificed together or Moses and Aaron with Nadab and Abibu or what fellowship had Elkanah and Hannah with Elies wicked sonnes 1 Sam. 1.3 who went up yearely to Shilo where they did minister their sinne was not charged upon them because they were in the company performing their duty What fellowship had our Saviour Christ with the Jewes Scribes and Pharisees What fellowship had the rest of the Disciples with Judas they kept him company after they knew he was to betray the Lord Christ or what fellowship had the beleeving Corinthians with the incestuous person before he was cast out and with those other disordered Corinthians that came with them to the Sacrament truly they neither had fellowship with them nor their evill actions neither was their sinnes charged upon the faithfull and godly worthy communicants If you say my presence among them approves of their sinne by the same reason ye may say my presence with them in hearing the Word approves of their sinne when as I said before there is a voluntary presence and a constrained presence indeed if I lived as they doe in profanenesse and followed their wicked practises I should then approve them but my abominating them in my life showing my dislike of them showes plainely I approve them not neither can their sinne be any way charged upon me 3. Argument They that have power given them to doe that that makes for Gods glory and the Churches good and doe not exercise it they sinne but the Church in not exercising its power to cast out offendors of this nature which would make much for Gods glory and the Churches benefit doth sinne this they labour to prove in that 18. Matth. 16.18 which speaketh of a particular offence betweene man and man how we should proceed in love and brotherly affection one with another and if this were meant of abuse in and about the Sacrament where they would have us after a second admonition and witnesse to tell the Church I have answered it sufficiently in the close of the first Argument in case of particular injury I ought before I come to the Sacrament to labour for reconciliation but if he will be causelesly offended I must not turne my back upon the Ordinances of God and in case the Church doth reprove him and he will not heare the Church let him be as a Publican or a profane person have no unnecessary familiarity with him but his incorrigible Condition must not cause me to decline my duty Secondly I answer what power the Church hath is one thing what particular members have is another if the Church be remisse in exercise of Discipline this gives me no warrant to separate for unlesse the neglect of Discipline give a nullity to the Church and take away the use and benefit of the Ordinances of God from me it is no part of my duty to separate but pray God to reforme the abuse and make me a worthy receiver for if it were so that the corruption in remissenesse of Discipline had given a nullity to the Church 1 Cor. 5.5 then the Church of Corinth had ceased to be a Church when the incestuous person was not cast out and ever after so long as those fornicators dunkards contentious and disordered persons were amongst them but we see by the text it was nothing so it was their sinne they sorrowed not and not their sinne they separated not themselves therefore the Apostle gives them admonition to examine themselves and so to come to the Table of the Lord. 4. Argument They that be Stewards and have rule given to walke by sinne in not walking by the rule it is required of a Steward that he be found faithfull 1 Cor. 4.1 but the Ministers and officers in the Church have rule given to walke by and if they doe not walke accordingly they sinne now if they exercise not the Discipline of the Church they walke not according to rule and so are sinfull Answ Though the Ministers and other officers in the Church doe sinne herein what ground doth this give me to separate yet that place alleadged hath no relation at all to the Discipline of the Church but that Ministers of God ought to be faithfull in dispensing the secrets and truths of God if they be faulty this is not to the matter in hand unlesse you would inferre because they sinne in declining the duty I must also sinne in declining mine by separating from the Ordinances of life and salvation see the case of Elies sons c. Elkanah and Hannah might have said Elies sons are wicked and they deale vilely with the Ordinances of God therefore we will not go up to Shilo to worship a very unsound conclusion 5. Argument Object That that offends the weake the strong Christian ought not to doe but comming to the Sacrament with wicked men offends the weake Christian therefore the strong Christian ought not to doe it Answ In cases of indifferencie the weake must not be offended though the thing we doe in it selfe be lawfull but we must
with the Apostle that seeing it was their duty to shew or set forth the Lords death and to keepe solemne commemoration of it till his second comming it was also their duty in the Church of Corinth to examine themselves and participate the Sacrament notwithstanding the abusive and dangerous comming in of others so also in our publike Assemblies and Ordinances notwithstanding the Lord may and will bring judgement both temporall and spirituall upon the heads of them that vilifie his Ordinances yet it being our duty to keepe solemne commemoration of the death of our Lord Christ till his second comming we also ought to examine our selves labour for Sacramentall qualifications which I hope are not unknowne to those that are fit communicants and so to eate and so to drinke c. 9. Argument Not to put difference betweene the precious and the vile is a sinne but Gods people in the Sacrament by comming with wicked men doe not put difference betweene the precious and the vile therefore they sinne Answ 1. The sinne of not putting difference betweene the precious and the vile is charged upon the Priests under the Law and so upon those under the Gospel which have power to receive or cast out Ezek. 44. and 22.2 not upon the people or private Christians but now in case those in authority be corrupt or neglect their duty in not exercising disciplin this gives me no warrant to separate no more then when the Priests under the Law profaned the Ordinances by admitting persons uncircumcised and unholy into the Assemblies gave any warrant to the people of God to turne their backes upon his publike Ordinances of which there is no example in all the booke of God For though the vile ought not to come yet the precious may and ought to come to the Ordinances of God in strength of duty to God and for their owne benefit and though it will be said it is not lawfull to give holy things to Dogges or childrens bread yet I hope holy persons and children themselves may participate freely of those things that are provided for them It were a very ridiculous thing if I should see one casting a peece of bread though it were never so good nay though it were a whole loafe to Dogges for me to resolve Well I saw such a one throwing good bread to Dogges fit for men to eate therefore I will never more eate bread while I live nor come where bread is 2. I confesse Gods people private Christians ought to put difference betweene the precious and the vile and though they doe come to the Sacrament in mixt Assemblies if they observe the cautions formerly given by showing their dislike of such abuses mourning for them by seasonable exhortations reproofes or admonitions labour reformation according to the bounds limits of their places callings observing circumstances of time place person c. and by their praying to God for reformation herein though they doe come with wicked men to the Sacrament they doe put an apparent difference betweene the precious and the vile 3. Though it be a sinne not to put difference betweene the precious and the vile this way their separation is but adding one sinne to another and no way cleares them of the guilt of sinne but increases it because they have no warrant to separate 10. Argument That that 's neither commanded by God in Scripture nor necessarily implyed that is unlawfull to practise but that Godly men shall partake of the Sacrament of the Lords supper in mixt Assemblies is neither commanded in Scripture nor necessarily implied therefore the practise thereof is unlawfull Answ It is both commanded and necessarily and strongly implied and therefore it is lawfull to practise and our duty so to doe that it is commanded will appeare thus and therefore necessarily implied where Scripture is more silent First consider what hath beene said concerning the Church of Corinth how corrupt it was both in Doctrine and Discipline and yet the Apostle laies an Apostolike command upon them that notwithstanding these corruptions and corrupt members they should in strength of their duty examine and eate c. Let a man therefore examine himselfe therefore Wherefore because many come unpreparedly and unworthily to their owne destruction and condemnation therefore doe you examine your selves and so eate of this bread and drinke of this cup and that this his Apostolike injunction might take the better effect with them he first showes them his authority 1 Cor. 11.23 1 Cor. 11.24.25 1. That what he delivered to them he received from the Lord Christ 2. In so doing they should answer the end of the institution in that there by they shew the Lords death and keepe a continuall commemoration of it till his second comming Ma. 26.26.27 28. Christ saith also Take eate this is my body c. and our Saviour Christ in the institution of it saith expressely doe this in remembrance of me yea even when Judas himselfe was knowne to them all to be the betrayer of Christ after Christ had told them yea and Judas himselfe of his treason he blessed the bread brake it and bid them all eate of it and tooke the cup and bid them all drinke of it c. now if a know no hypocrite a knowne Devill a knowne betrayer of Christ were among the 12. Disciples at the Sacrament nay at the institution of it when it was most free of corruption and yet this sinne of Judas never at all charged upon the rest though they then all knew him surely a knowne profane person may be at the Lords Table and yet godly men may lawfully participate and his sinne not charged upon the rest nor hinder them from the benefit of the Ordinances Object There was but one of twelve wicked but in our Assemblies are above twelve wicked to one godly Answ If there were one of twelve whom Christ himselfe chose who knew the hearts of all men well may there be twelve for one when corrupt men that can see no further then the outside nor have no power nor will sometimes to reforme that have to doe in admitting or keeping backe and when men of all sorts that professe Christ come together without an immediate call from Christ as the Disciples had one Devill among twelve chosen Disciples chosen by Christ is more then one thousand in other Assemblies and surely if Christ had seene the being of an hypocrite or devill amongst them could have made the assembly unlawfull or taken away the benefit of the Sacrament from them he would never have chosen Judas to be one of the twelve or at least would never admitted him to the Sacrament for though at first the Disciples knew not Judas to bee an hypocrite yet Christ himselfe knew him and a knowne hypocrite ought to be as well kept from the ordinances as a knowne prophaned person and is a more dangerous person in the Church So if our Ministers or men that have
be guilty of the body and bloud of Christ as every ungodly man is for no man in the state of grace and salvation c. yet they hold that Gods people can be guilty seeing Christ crucified by wicked men at the Sacrament of the Lords Supper are guilty c. Their Argument should therefore have runne thus They that either crucifie Christ or joyne with them that doe crucifie him are guilty of the body and bloud of Christ But wicked men at the Sacrament of the Lords Supper doe crucifie Christ and Gods people in comming to the Sacrament with them doe joyne with them therefore they are both guilty of the body and bloud of Christ This Argument for the major and minor 1 Cor. 11.27.29 may be granted with some caution but the assumption is false for grant that wicked men in the Sacrament doe crucifie the Lord Christ it is onely to themselves and they are themselves guilty of the body and bloud of Christ wee may grant also that those that joyne with them doe also crucifie Christ and so become guilty of c. but with this exception or caution following There is a twofold joyning with wicked men And both these wayes 1. With their persons 1. Voluntarily 2. Accidentally or Occasionally 2. In their actions 1. Voluntarily 2. Accidentally or Occasionally A man may come in the company of a wicked man and yet not joyne with him if accidentally a man by reason of his businesse in his generall or particular calling or the like nay a man may voluntarily be in the company of a wicked man being lawfully called to it as in common and publike meetings either concerning Church or Common-wealth and yet not guilty of his evill actions that which makes a man guilty of another mans actions is approving them consenting to them voluntary joyning in the action with them not every comming into their company and being with them accidentally or occasionally as for example a wicked man and a godly man come to heare the Word it is both their duties so to doe if the wicked man shall purposely come to insnare the Minister to cut a Purse to doe some other mischiefe if the godly man have no such end or intent if he show his dislike of it exhort him and reprove him for it and use all lawfull wayes and meanes to reclaime him How can he be guilty of joyning with him so in the Sacrament it is the duty of the godly man to receive the Sacrament upon due preparation if wicked men will thrust themselves in to that sacred Ordinance without preparation he that comes as he ought showing his dislike of this abuse labouring by seasonable exhortation or reproofe or information to reforme the abuse and in case authority doe not reforme it if he mourne for it and pray against it how can this man be said to joyne with that wicked man Nay the one eates and drinkes the body and bloud of Christ to salvation the other crucifies Christ afresh to his owne damnation therefore I conclude that Argument thus that which a man utterly dislikes condemnes is humbled for prayes against labours to reforme to the utmost of his ability cannot be accounted that mans guilt but Gods people c. doe utterly dislike c. the sinfull approachings of wicked men to the Lords Table mourne for it pray against it therefore c. the sinnes of another man must not make me decline my duty but it is my duty to prepare examine and receive the Sacrament therefore the sinnes of wicked men comming to it is no reason for me to decline or separate from it the principall part of the duty lies in selfe-examination 1 Cor. 11.28 not so much in examination of others Object Gods people doe not doe their duty herein true peradventure they pray against it and are humbled for it but they doe not their best indeavour by reproofe exhortation and information either to reclaime such or to have them cast out Answ So farre as they fall short of their duty herein they sinne but if they should totally neglect this duty of exhorting reproving praying against mourning for c. which it is impossible for any godly man to doe yet this would not warrant them to separate for this were but the adding one sinne to another Againe suppose the party offending be not capable of admonition or will not reforme then you will say we must tell it to the Church now suppose the guides Temporall and Ecclesiasticall to whom the matter must be brought be so corrupt that they would countenance the offendor and punish the complainant establish the disorder rather then redresse it What shall the innocent then doe must he complaine to his undoing or leave his standing in the Church as unlawfull because he cannot doe the duties which God calleth for at his hands the Shepheards of Israel were many times blinde ignorant vitious robbers hirelings vaine persons so the Scribes and Pharisees if the Disciples or the faithfull should have sought to them for Reformation of abuses in the Church what could have beene expected 1 Cor. 3.10 2 Cor. 11.13 Gal. 1.6 the Corinthian Pastors we know built hay and stubble upon the foundation Paul had laid amongst them were false Apostles deceitfull workers in Galatia the Pastors troubled the Church with corrupt Doctrine in the seven Churches of Asia all the Angels were reprehended and so our Bishops Ministers and Magistrates were all so corrupted that no man durst complaine of abuses in the Church nay nor himselfe with safety discharge his owne duty what should the faithfull doe depart from the Ordinances of grace while God is pleased to dwell among them or neglect the duty God hath called them to and so partake in other mens sinnes the Congregation it selfe divided or remisse the greatest part the worst so that the best cannot be held among them truth cannot take place such division and dissention was in the Church of Corinth that the house of Cloe was constrained to complaine to the Apostle most of them so puffed up in the case of the incestuous person that it had beene vaine for the better sort to have sought the casting him out had not the Apostle sharply reproved them their abusive comming to the Lords Table was generall so that the better sort might grieve at it but could not reforme it in this case the faithfull cannot tell the Church for that it is divided 1 Cor. 1.11 1 Cor. 5.1.2 and as in our times the greatest part holding the worst side depart they must not for the Lord is in the Church and Ordinances and they must not leave them till the Lord forsakes them what remaines then but that with mercifull affections they dislike reprove and correct as much as in them lieth what they finde amisse what they cannot amend indure and suffer patiently and in loving sort lament and bewaile till God doe correct and amend it or make way for their inlargement and
take heed of complying with sinfull weaknesses or neglect duties of so high concernement as on which salvation and soule nourishment depend though he be offended I ought rather to use meanes to reforme his judgement then to decline my duty Exam. If a man should be offended for my observing the Lords day for my praying in my family for indeavouring to keepe the commands of God must I neglect these weighty duties to humour his weaknesse nay rather I shall doe my duty to informe him what his duty is both by my exhortation admonition reproofe or practise Besides though it be his weakenesse to be offended at such duties of necessity to be performed yet I shall sinne against knowledge and conscience if I upon so slight grounds turne my back upon the Ordinances of God 6. Argument That that encourages wicked men in their sinnes a godly man ought not to doe but comming with them to the Sacrament encourages them in their sinnes therefore a godly man ought rather to forbeare c. This is spoken in the name of a beleeving worthy communicant An. 1. I do not encourage them in their sinnes by my comming to the Sacrament unlesse I lived as they doe in the like or the same sinnes and came unworthily and unpreparedly to the Table of the Lord as they doe then indeed I gave ill example and occasion of incouragement they see my life answerable to my profession but theirs clean contrary and it is impossible for a godly man to countenance wicked men this way for then he would cease to be godly if they come unprepared and with impenitent and unbeleeving hearts this is their sinne not mine 2. How doe I incourage them by comming when I doe the best I can to dehort them from it show my dislike of it nay reprove them and use all lawfull and necessary meanes to reclaime them or deterre them from it 3. What evill effects depend upon the performance of my duty I must not altogether so looke upon as to decline my duty for as I must not doe the least evill that the greatest good may come upon it so I must not neglect doing that which is good and enjoyned by God though some seeming evils ensue upon it For then by the same reason I must leave off professing Religion observation of the Sabbath praying in my family standing for the cause of Christ nay frequenting all publike and private duties and Ordinances because from hence wicked men take occasion to scandall the waies of God and reproach Gods people with nicknames as Puritan Brownist Round-head c. for the reason why wicked men hate Gods people is because they runne not with them to the same excesse of riot and Gods people it is their part and duty to suffer for the name of Christ the maine ground why Caine hated his brother Abell 1 Pet. 4.4 Luke 6.12.14 was because his workes were good and his evill for every one that doth evill hateth the light therefore it is my part to looke what God requires of me to performe John 3.20 that I must have respect unto and leave the successe and event to the Lord. 4. If my comming with them to the Sacrament barely considered encourage wicked men in their sinnes because they come also by the same reason my comming with them to heare the Word doth also encourage them and as much reason I have to turne my backe upon one Ordinance as another because of their frequenting them for though it be lawfull and expedient that they should heare the Word being the meanes of conversion and unlawfull for them to receive the Sacrament in the profanenesse yet they not discerning the difference may take as much encouragement in their sinnes by the godly hearing the Word with them as receiving the Sacrament among them and as much reason there is for one as the other the premises considered 5. As my prepared and worthy receiving can doe them no good that come unprepared and in their sinnes so their unprepared and unsinfull presumptious approaching the Ordinance can doe me no hurt that is cannot take the benefit of the Ordinance from me the cautions of dislike of them formerly observed c. 7. Argument He that sees a man murder himselfe and is present with him is guilty of his sinne if he hinder him not but godly men in the Sacrament see wicked men murder themselves and hinder them not therefore they are guilty of their sinne Answ I referre the answer of this Argument to that first Argument of seeing wicked men crucifie the Lord Christ in the Sacrament and the conclusion upon it this Argument being of the same nature is there sufficiently spoken to 8. Argument That that brings judgement upon the Church and people of God Gods people ought to avoyd and shunne but the comming with profane men to the Table of the Lord brings judgement upon the Church and people of God therefore they ought to avoyd and shun this evill 1 Car. 11.30 Ans 1. It is not my comming preparedly and worthily that brings judgement upon the Church but the disorderly and profane comming of profane men 2. The judgement that fell upon the Church of Corinth of sicknesse and death doubtlesse was upon the profane and unworthy not upon the guiltlesse for saith the Apostle they eate and drinke Judgement to themselves for though the Apostle say for this cause many of you are sicke and many sleepe he meaneth certainely many of your publike Assemblies which by their profanenesse have provoked God and by reason they were members of their publike Assemblies he saith many of you and not for that they were Saints that suffered the disorders divisions drunkennesse and profanenesse of many of the Assemblies in comming to the Lords Table was punished in some that belonged to the election of grace with temporall chastisements in some that were vessels of wrath with death and eternall vengeance and therefore notwithstanding these abuses in the Church he gives no toleration to separate but laies downe what our duty is even every man to be more watchfull over his own heart and life and more diligent in the work of self-examination and so to eat and drink with comfort and this is the onely remedy he prescribes he saith not if such and such offendors be not cast out separate your selves nay he speaks not at all of casting out any but the incestuous person but if neither the other offenders nor the incestuous should be cast out he I say saith not separate but be humbled you in whose power it is not to cast out c. mourne for it at least rejoyce not in it examine your owne hearts prove your selves and so eate of this bread and drinke of this cup and gives them a reason why they should not depart the Assemblies or decline their duty For as often as yee eate this bread and drinke this cup yee show the Lords death till he come So that I conclude
power in the Church should know a man to be a grosse hypocrite they ought to be as shye and carefull to cast him out as a common drunkard or adulterer 2. It is necessarily implied and more By the example of all Apostolike Churches who had all of them corrupt members and corruptions in them in Doctrinein Discipline yet I never read of any that were beleeving that ever separated or had any toleration so to doe indeed the Apostle saith they went out from us because they were not of us 1 Joh. 2 1â— if they had beene of us they would have continued with us false hearted professors fell off and departed but no believer no Saint separated I speake now no more how they were corrupted both the Church of the Jewes Corinth Galatia and the seven Churches of Asia of that heretofore in Corinth there was that abuse that I never saw in our Assemblies the Sacrament given to a drunkard in his drunkennesse as we see the text is there plaine for it Some came hungry some drunke or drunkards have a little more shame though they be drunke weeke after weeke and day after day yet when they come to the Lords table they will be some body for shame they will not then be drunke if they were I thinke none would be so madde as to give the Sacrament to them The second thing considerable is to shew the lawfulnesse of joyning in mixt Assemblies the premises considered with those cautions formerly delivered and it will appeare lawfull if we consider these particulars ensuing First As I have said no place or part of Gods word doth forbid it for though some places of Scripture have some semblance that way yet when I come to that particular to answer them it will appeare otherwayes Secondly As we have proved we have Gods command for it as the former instance of Christ and the Apostle Paul Thirdly The example of Gods people in all ages see Elkanah and Hannah under the law See the Jewes also in the Prophets time none decline the publike assemblies of Gods worship ordinances and people though as hath beene largely proved both Priest and people were corrupt in Doctrine and Discipline yea also in their conversations See this also in the Apostolike Churches before alledged Fourthly It is our duty to come to the ordinances if we would have benefit by them Heb. 10.25 the Apostle exhorts to this duty and reproved them that did forsake the Assembly Fifthly The sinnes of others are not charged upon us if we come duly prepared and as we ought to doe Sixthly The errors of the governours of the Church are not made over to particular members no more then the sins of Elies sons was upon Elkanab and Hannah or the rest of Gods people Seventhly The uses ends and effects of the ordinances are obtained in mixt assemblies which are such as these following 1. To strengthen our faith and other graces 2. To renew our Covenant with God 3. To commemorate the death of our Lord Jesus Christ all which may be attained notwithstanding the presence of wicked men at the ordinances Eighthly We cannot as hath beene proved be said to joyne with wicked men in the ordinances though we be present with them the premises considered Ninthly My owne preparation and examination makes me worthy and capable of the ordinances the sinfullnesse and unpreparednesse of others makes me not uncapable To the pure all things are pure Tit. 1.15 but unto them that are defiled and unbeleeving nothing is pure but even their mindes and consciences are defiled Tenthly It is one thing for a man to joyne himselfe with a congregation of Idolaters in their Idolatrous worships and wages another thing for a prophane man to joyne himselfe nay rather thrust himselfe among Gods people exercised in and about the ordinances of God Eleventhly No example in Scripture of any that ever separated from the publike assemblies of Gods worship I stand not now to prove whether our assemblies are so because of that heretofore 12. That which sometimes and in some respect may be unlawfull in some other respect becomes lawfull 1 Cor. 5 9.10 11. 2 Thes 3.14 as Davids eating the shewbread in case of necessity So I am commanded not to eate with an inordinate brother but rather then I will starve for food I may eate with him I ought not to have to doe with wicked men at all if I could avoyd it but if my calling compell me I am permitted now if the necessity of the body alter the case and make things lawfull that are otherwayes unlawfull much more the necessity of the soule now we know there is a necessity laid upon Gods people either to partake in mixt assemblies at the Sacrament or they cannot enjoy the benefit of the ordinances Rom. 8.35 the food and nourishment of the Soule unlesse they will separate which they have no warrant for Eph. 3.17 Joh. 6.56 1 Joh. 4.13 13. Nothing can separate betweene Christ the head and the beleeving Christian Christ dwells in the beleever and the beleever in Christ therefore it is neither man nor devill death sinne nor hell can separate them much lesse the company of prophane men that thrust themselves amongst Gods people in the Sacrament 14. Had it beene unlawfull absolutely to participate in mixt assemblies either our Lord Christ or the Apostle would have laid a prohibition upon it for there is nothing of absolute necessity for a Christian man to know and practice tending to life and salvation but it is revealed in the word of God by precept or example nor no fundamentall error but it is also therein forbidden 15. Exek 18.14 God is just and he punishes not one man for the sinnes of another unlesse he make them his by consenting to them and liking or approving them which none of Gods people doe by the sinnes of wicked men in the Sacrament The soule that sinneth shall die 1 Cor. 5.4 5. 16. It is agreeable to the rule to cast out the offender but not for the innocent to cast out themselves there is no rule for that 1 Cor. 6.14 17. Unbeleevers thrusting in themselves gives them no fellowship with the Saints for they can have no fellowship with them 18. Errors in discipline nay in many points of doctrine take not away the use of fundamentalls nor the essentialls of a Church 19. He that is cast out of the Church is delivered up to Satan though he be cast out against his will what becomes then of those that cast out themselves consider truely unlesse God have more care to preserve them from the snares of Satan then they bewray herein they would become a very prey to the devill 20. That exposition of Scripture which is unreasonable is false but to say the Apostle would have us not at all to company with wicked men in the Sacrament or that we should deprive our selves of the meanes of life and salvation and of the
to it the command of the Lord Christ and apostolicall injunction inferring it together with the example of Gods people in former ages praysing it ought to bee more prevailant with ministers to continue the dispensation of it then the unavoydable presence of wicked men ought to be for the desisting of this great Ordinance Certainly the Lord rather expects men should waite upon him in the Lawfull use of meanes in their places and callings indeavouring to observe and performe these duties in as holy a manner as they can till he open a doore of enlargement rather then to turne their backs upon such duties of high concernment Thirdly I now come to speake to the unlawfulnesse of separation from our publike assemblies having already sufficiently spoke to the lawfulnesse of joyning in them in the Ordinances notwithstanding their corruptions in and about the administrations of them First consider we turne our backes upon the Ordinances of God for as the disorderly Corinthians sinned in despising the Church of God by 1 Cor. 11.22 their abusive thrusting themselves to the Lords Table so they that separate from them doe also despise the Ordinance of God in turning their backes upon them and are as deepely guilty Secondly by separating our selves we deprive our selves of the benefit of the ordinances and hereby we doe that hurt to our selves that wicked mens presence with us could never doe Thirdly by departing and setting up wayes of our owne wee become guilty of performing our inventions before the ordinance of God and with Nadab and Abihu offer strange fire which we know the Lord punished from heaven with fire Fourthly wee lay our selves open to temptation for certainly if Gods people bee but a while absent from the publike ordinances of preaching and administration of the Sacrament or prayer the great ordinances of the Church either accidentally by businesse or voluntarily if such a thing can bee in Gods people what abundance of deadnesse and coldnesse overspreads their hearts how are they disabled for dutie publique or private how unable to resist temptation to wrastle with their lusts and wicked hearts and truely if wee bee foyled by sinne or Satan the world or our owne heart in the time of our voluntary departing from the meanes of grace blame our selves herein I appeale to the hearts and consciences of every godly man that hath experience of the frailty of themselves this way whether it bee thus yea or no. Fifthly Wee hereby deny our soules of their necessary food and nourishment and if it bee a sinne to neglect the preservation of the body much more to neglect the welfare of the soule Sixthly Wee hereby lay a stumbling blocke in the way of weake Christians who are doubtfull because of our departure Seventhly Wee open the mouthes not onely of the Papists against the Protestant Religion but of carnall Gospellers and civill honest men who make this the great Thunder-bolt to shoot at our Religion and profession even the divisions diversitie of opinions severall sects that are among such as professe Religion and this keepes many off from comming on to a Religious way of life The Lord of peace settle peace amongst us and make us all of one and the same mind according to truth in the worship and service of God Eighthly Wee doe by our separation scandall the Ordinances and whole assemblies of the Church for either the ordinances must be Idolatrous and the assembly Idolaters and Antichristian as the Separation of necessity must call them and doe or else they know their separation were unlawfull and herein I feare the Devill hath a maine stroake by nourishing in men such opinions as I formerly said while hee appeares in their estimation an Angell of light for certainly this is a more dangerous Rent hee makes in the Church then any other can bee for hee divides now not Papists from Protestants nor prophane persons from holy which may bee done in the exercise of the Ordinances of our publique assemblies but hee now divides and sowes discord and dissention betweene the godly themselves I pray God make us all wise to discerne and avoyd his subtiltie Certainly if wee ought not to receive accusation against an Elder under two or three Witnesses 1 Tim. 5.9 how much more carefull ought wee to bee to have very strong proofes and arguments to make good an accusation yea such a foul one as this is against a whole Church or Congregation some of whom our owne hearts tell us are in the number of Gods people and truely so accounted nay the scandall rests not onely upon Gods people but upon the Ordinances of God also for all that separate must account them Idolaters else their separation is unlawfull Ninthly it will appeare it is unlawfull to separate from such assemblies as ours are where the Word and Doctrine of salvation is so plentifully taught the Sacraments so duely administred such a visible profession made to both these notwithstanding the corruptions among us by these things to which the Church of God is compared in Scripture First to a Vine I am the Vine saith the Lord Christ and yee are the branches John 15.5 Now in case there bee a dead fruitlesse branch or more what course is to bee taken What cut off the living branches Nay Iohn 15 2 cut off the dead branches that the living may thrive the better Every branch that beareth not fruite hee taketh away saith the Lord Christ meaning God the Father who is the Husbandman and every branch that bringeth forth fruit he purgeth that it may bring forth more fruit Mat. 20.1 Esa 5.1 1 Cor. 3.9 Secondly The Church of God is Gods vineyard Gods husbandry the Lord he preserves the vines the young trees the flowers the profitable hearbs but he takes away and rootes up the dead branches weeds and such like and surely we would count him a mad vine-dresser or gardner that because of some dead branches in the vine or some weeds in the garden should thinke to make the vine fruitfull by cutting off the living fruitfull branches and the garden to prosper by plucking up the hearbes and flowers this indeed is the way to destroy a vine a husbandry a garden but never a way to preserve it and truely the next way to give a nullity to a Church is for every godly man if they durst to separate from it and strip it of its Ordinances and Members but the way to preserve it is to purge it by casting out the abusive not by departing from it it is needlesse here to aske mee what wee should doe if those dead branches be not cut off I have already answered that 1 Cor. 3.9 Thirdly Compared to a building in buildings we know men use to cast away refuse rotten Timber and rubbidge but they make use of the sound and serviceable materials or else they would make but a foolish building Fourthly To a body whereof Jesus Christ is head now we know a man may be
drinkes c. worshipping of Angels c. while they neglect the head of the Church which is the Lord Christ what colour men may here have to separate from the ordinances of God I know not as for being subject to humane ordinances we must not conceive that the Apostle meanes we should resist the lawfull power and authority of men set over us in Church and Commonwealth 1 Pet. 2.13 for then we should make one Scripture crosse another for Saint Peter exhorts us to submit to every ordinance of man for the Lords sake Then by humane ordinances are such here meant as were Heathenish and Jewish that were types and shadowes of the substance which could not now be consistent in the Church with the being of Christ not such ordinances as the Word preached Sacraments and Prayer these are the ordinances of God and not humane ordinances though there may bee some corruptions in the dispensation and administration of them yet they being the ordinances of God we ought not to separate from them 15. Matth. 28.20 Teaching them to observe all things that I have commanded you and loe I am with you alwayes unto the end of the world c. Answ What there is here to maintaine a separation from the publike assemblies of Gods people and worship I know not if Christ have left any such command with his Disciples surely it would be found extant in Scripture especially a point of so high concernment 1 Pet. 1.22 23. 1 Tim. 2.1.13 not sutable to the purpose besids the command of Christ and the presence of Christ is to be found for the justification of those that attend his ordinance Such other places of Scripture as seeme to have more weight in them follow 16. Rom. 12.5 For we being many are one body in Christ hence the Separation conclude that all that partake of the Sacrament are of one and the same body and must therefore of necessitie be Saints at least in outward appearance Answ 1. I answer all that come to the Sacrament whether godly or prophane may be accounted members of the same visible body by an externall covenant being by baptisme admitted into the fellowship of the visible Church and making a profession of faith in Christ though their lives are unanswerable Secondly The Apostle when he saith here we being many are one body in Christ he speakes of that mysticall union that is betweene Christ and beleevers and speakes here of the invisible Church not of the visible and it will appeare that he spake onely of beleevers because it is unpossible for an hypocrite to be joyned to the body of Christ more than a prophane person and doubtlesse there were hypocrites among them Yet saith he we being many are one body in Christ Thirdly Admit he should speake of the visible Church and that they ought all to be such as in judgement of Charity are Saints he doth not say if there be any prophane person among you separate or cut your selves from the body 17. 1 Cor. 10.17 For we being many are one bread and one body for we are all partakers of that one bread The Apostle here also sheweth that one-nesse and spirituall Communion that all beleevers have with Christ the true bread of life and the true head of that mystical body This Scripture is of the same nature with the former therefore already spoken unto 18. 1 Cor. 5.11 If any man that is called a Brother be a fornicator or covetous or an Idolater or a rayler or a drunkard or an extortioner with such a one eate not Answ It is true we ought not willingly to eate with such a one or to have any voluntary familiarity with him this place hath no relation at all to the Sacrament Object If we ought not to eat common bread with him much lesse to joyne with him in the Sacrament Answ It is in our owne power to have familiarity or common society with him or not but not in our power to eat or not to eat with him at the Sacrament if the Church be remisse in exercise of discipline the remedy to be used in this case the Apostle prescribes in the last clause of the Chapter Therefore put away from you that wicked person he saith not if the Church be remisse and that he be not put away come not to the table of the Lord. The Text beareth no such weight that way but that in discharge of my duty I ought to frequent the ordinance unlesse it were in my power to cast him out but of this heretofore 19. 2 Cor. 6.17 Wherefore come out from among them and be ye separate saith the Lord and touch no uncleane thing and I will receive you This Text and that of Revelation 18.4 are the two master-pieces of all their Scriptures I will speake first to that 2 Cor. 6.17 where wee must consider first who are to separate secondly from whom they are to separate thirdly what are the uncleane things there not to bee touched First they that are to separate are the beleeving Corinthians men converted from Heathenish and Idolatrous customes and services to faith in Jesus Christ Secondly they must separate from Infidels men destitute of the knowledge of Christ and men voyd of faith men not professing Christ palpable Idolaters as appeares in the foregoing verses What fellowship hath righteousnesse with unrighteousnesse or what concord hath Christ with Beliall the beleever with the infidell or what agree-hath the Temple of God with Idols Thirdly the uncleane things from which they are to separate are their Idols and prophane sacrifices and truely if in the visible face of our assemblies Christ were not professed his ordinances dispensed if the ordinances were superstitious and Idolatrous in their nature and institution and heathenish Gods were worshipped by us it were indeed good reason for all Gods people all that beleeve in Christ to separate but that this place tolerates any man to separate from ordinances instituted by Christ and ministred in assemblies professing Christ and where are many beleevers met together in the name of Christ this I finde no warrant for though there may be many corrupt members exercised in and about them the ordinances remaine the ordinances of Christ notwithstanding prophane men have to doe in the dispensation of them Elies sonnes were wicked but the ordinances kept their owne nature and use to Gods people that came duly prepared to them If those that pleade for separation can make it appeare that in all the booke of God there is any one place to countenance or warrant a separation from ordinances of the Lord Christs owne institution notwithstanding the evill managing of them and corrupt men imployed about them then they say something but because Scripture commands Gods people to separate from the Assemblies of heathens which worshipped false Gods as the Sunne Moone c. and such as observed Idolatrous customes and practises in ordinances invented of their owne braine not instituted by Christ this