we admit none to that ordinance but such as by baptisme are admitted visible members as they were by circumcision and if no stranger should enter into the sanctuary Ezek. 22.26 Lam. 1.10 should not they enter in that were of the same nation and under the same covenant yea doubtlesse and if strangers were admitted by the neglect of the Priests as they were often did this cause the other to separate this is absurd Seventhly Ezek. 22.26 her Priests have violated my Law in that they put no difference betweene the holy and prophane Answ This was the Priests sinne but this gave not the people warrant to separate no more than that of Elies sonnes Eighthly Jeremiah 15.19 If thou take away the precious from the vile Answ That is if thou separate or cast out the vile persons from the precious for there is a twofold separating one when wee cast out the party from whom we separate another when we cast out our selves from them but the first of these is here meant First because the precious have right to the ordinances and ought not to be cast out Secondly because of the words following in the close of the verse Let them returne to thee but returne not thou to them viz. Let them upon repentance or entring into covenant come againe to thee and to the ordinances but doe not thou decline the ordinance to suite with their sinfull manners Let them returne to thee implies the vile were once with him and were cast out Ezek. 22.26 Eighthly Ezek. 44.23 They shall teach my people the difference b tweene the holy and prophane Answ True this was the Priests office so to doe to show who have right to the Ordinances who not and so doe our Ministers now or ought to doe but I can heare no Text say yet if the Priest put not diâ—ference betweene the holy and prophane doe thou separate thy selfe and come not to the publique ordinances Ninthly Numbers 19.20.22 Whatsoever the uncleane person toucheth shall be uncleane Answ We have not now under the Gospell to doe with such shadowes and Leviticall purifications as then were in use wee are all cleane through the blood of Christ 1 Ioh. 1.17 Luk. 11.41 Ioh. 15.3 wee may now touch a grave a dead person a Leper and yet come to the ordinances we now speake not of such legall ceremonies but of godlinesse and holinesse of life besides these uncleane persons had their cleansings as appeares in the cited Scripture many men of vicious lives frequented the sanctuary and yet were not counted uncleane besides to the pure all things are pure but to the impure all things are uncleane Lastly we mistake if we thinke that the uncleane person touching the ordinances of God can mak them unclean in themselves or to any other then to themselves also it is to be noted that the uncleannesse spoken of in this Text is the uncleannesse of the body whereby such a one was made uncapable of humane society and this uncleannesse kept him no more from the ordinances then from common society it is the corruption and the depravity of the inner man makes men uncapable of the Sacrament not any defect or uncleannesse in the body other then as it is contagious This Text of Scripture hath no relation at all to a religious separation but a Civill 10. 2 Chro. 6.14.17 Thou showest mercy to thy servants that walke before thee with all their hearts If this Text have any thing in it to warrant a separation from the ordinances of Christ let the indifferent judge if any thing concerning Sacramentall communion were here meant it would rather be a silent reproof of them that decline the ordinances for they cannot be said to walke uprightly with all their hearts before God 11. Exodus 19.5 If yee will obey my voyce yee shall bee a peculiar treasure unto me This is a generall promise made to all the nation of the Jewes and so to us under the Gospell that upon condition of faith and obedience the Lord will gratiously accept of us in his Sonne to bee his what there is here to countenance separation from the publique assemblies of Gods worship I understand not 12. Psalme 135.4 For the Lord hath chosen Jacob to himselfe this Text shewes how according to the election of grace he hath chosen the promised seed the children of the faithfull out of the world to himselfe as well under the Gospell as under the Law These places of Scripture therefore should encourage us to walke with God in the frequent use of the Ordinances not to turne our backes upon them I hope considering what hath beene formerly said no man will doubt whether the Word and Sacraments in the Church of England bee the Ordinances of God though there may be some miscariage in the dispensation of them if they should make any such scruple First let them remember they are of the Lord Christ his institution Secondly by experience wee see the Lord graciously found present in them as appeares by the daily fruite proceeding from them so that as our Saviour saith concerning himselfe My works testifie of me and The tree is knowne by its fruits for men gather not grapes of thornes nor c. even so the heat life and nourishment which is attained in these ordinances declare manifestly the presence of God in them by his Spirit making them effectuall to all that belong to the election of grace and so consequently that they are the ordinance of God ordained for the converting and building up of his people in the wayes of God 13. 1 Cor. 6.11 And such were some of you but ye are wasted but ye are sanctifie the Apostle here declares the different condition of Gods people what they were before conversion what they are after what they are by nature what by grace it is very strange logicke to draw any conclusion from hence to countenance separation from the Church true hence we ought to gather that Gods people after conversion ought not to live in that ungodly and uncleane way that they did formerly nor frequent the societies of uncleane and lewd livers nor run to the same excesse of riot with them as they did before conversion but rather now apply themselves to the society fellowship with godly and holy men 1 Pet. 1.22 Titus 3.3 4 5. and frequent the ordinances of God with all due care and diligence that they might be more and more built up in the wayes of God Ephe. 4.15 16. Ibidem 14. Col. 2.19.20 And not holding the head from which all the body by joynts and bones having nourishment ministred and knit together increaseth with the increase of God wherfore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances The Apostle in these words sheweth the errour and vanity of such as were led away by Jewish and heathenish observations as new Moones Sabbath dayes meates drinkes c. worshipping of Angels c. while they neglect the head of the Church which is the Lord Christ
THE BRAMBLE BERRY OR A briefe discourse touching participating in mixt Assemblies at the Sacrament of the Lords Supper wherein is most full and cleare satisfaction given to every weak and doubting Christian both by testimony out of Gods Word and many invincible reasons and arguments for that purpose grounded upon the same wherein is first principally discussed and resolved these three maine Questions following 1. Whether the Congregationall Assemblies in England be true Churches of Jesus Christ yea or no 2. Whether it be lawfull to participate at the Sacrament of the Lords Supper among carnall and prophane men 3. Whether the admitting of ungodly men to the Table of the Lord be sufficient warrant for Ministers to desist the publike administration of the Sacrament or for particular members to decline it or separate themselves SECONDARILY Briefe and satisfactory answers given to all the principall places of Scripture alleadged to maintaine a separation from our Church Assemblies besides their arguments and allegations sufficiently resolved set forth for the benefit of the tender conscience By W. L. a faithfull petitioner and carefull practitioner for the peace and welfare of the Church and people of God Printed at London by Richard Cotes 1643. To the Reader CHristian Reader when I had the first occasion to enter upon this Subject by the request of some Christian friends to whom I was engaged by way of promise to deliver my judgement I did neither thinke to have waded so farre into it as I was afterward necessitated for satisfaction both of my selfe and them nor that such peeced and unpolished lines should ever have cumbred the Presse But after the delivery of it being desired to give Copies to divers friends I found the writing both tedious and chargeable which together with other importunings and the desire I have fully to satisfie such as desire satisfaction in this point with as much ease and as little charge as may be prevailed with me to bring that to publike sight for which I may meete with private censure but knowing the most pious and learned indeavours that ever yet saw the Sunne have beene obnoxious to censorious humours I wave that the Lord knowing that my principall aime herein is the glory of God and the peace and concord of his Church and people in indeavouring the uniting of the affections and opinions of Gods people which in these times of distraction are so divided in and about the point of mixt participation at the Sacrament of the Lords Supper it being an Ordinance of so high concernement and indeed the diversity of opinions in and about this and other parts of Goâ—s worship even in godly men is the maine ground and Bases upon which not onely Papists and Jesuites and others of that Romish rabble would build that great difference that is fallen betweene his Majesty and Parliament and make the very cause of all the rapines ruines plunderings and bloudsheds in the Kingdome â—ut even our carnall Gospellers Neuters and Luke-warme Professors yea our Athisticall and Prophane wretches goe hand in hand with them in this scandalous straine as if the great Councell of the Kingdome were led by some factious private spirit And although it be nothing so indeed yet too many at this day are so impious as to charge it upon them not thinking that in wounding that Assembly of our Parliamentary Worthies they strike at the heart of Religion Law Liberty life and posterity and all that we can account precious in this life we cannot be ignorant how the eares of Gods people are daily filled from the mouthes of that Antichristian crew with these and such like expressions We wonder why the Parliament settles not Religion the government of the Church there is now so many Religions a man cannot tell which to be of these Brownists Anabaptists Puritans and Roundheads are the cause of all these troubles one will have no Divine service another no Lords Prayer another he will not come to the Sacrament because of the wicked there nay these Puritan Preachers are worst of all and the like And albeit a man might easily answer these and many more such foolish allegations which if God permit I shall indeavour in my next meditations for publike not being able to heare the cause of God wounded and be silent lest the very stones should crie out upon the great neglect of such unto whom more properly it belongs yet I beleeve these men who ever they be that make this disturbance in our publike Assemblies by singing downe Service pulling Common prayer book and Surplesses out of the Readers hands and from his backe keeping their Hats on in time of Common-prayer withdrawing from the Sacrament because carnall men are admitted although in other respect they may be godly yet by this their preposterous and blinde Zeale for at the best it must be Zeale without knowledge have done more hinderance to that great worke of Reformation so much prayed by for all Gods people and laboured for by that honourable Assembly of Parliament then all their indeavours otherwise can ever be able to promote it the enemies of true Religion taking great advantage by it and the cause of Christ so much the more injured the very Jesuites themselves not being able to hatch such another stratagem for their purpose for by this meanes all the neuters of the Kingdom are readier to side with them then those that stand for the cause of God and the Kingdome not that I goe about to plead for any corruption or innovation in the Doctrine or Discipline of the Church but doe earnestly desire that men would waite upon God in the use of lawfull meanes till he shall be pleased to perfect the worke of Reformation by such instruments as are lawfully called to it and intrusted both by God and man with the great affaires of Church and State and not every particular man to snatch the sword out of the Magistrates hand or be a seeming reformer when indeed he is an author not of order but confusion But not intending to raise too large a Porch before such a poore thatched Cottage lest the worke become more tedious then either toothsome or pâ—ofitable I hasten desiring the good Reader not to expect here either Learning or Logick but a plaine and I hope profitable discourse fitted to the meanest capacity for whose sakes my paines is principally spent upon it neither would I have beene so easily prevailed upon to come to publike being a man of such low abiliities and having as little time as any but that men of great parts whose whole life is or ought to be sequestred from the world doe either utterly forget or wholly neglect to speake to a point of so great concernment especially in these times of so great distraction What I have done herein the Lord of his mercy adde a blessing upon that though the worke be meane and the Author despicable yet God may have glory and his Church and people benefit And if
any thing deare Christ an have fallen from my pen distastefull to the tender conscience I desire it may be imputed to my weaknesse and want of time to make things more cleare rather then want of affection to give satisfaction to such a soule for as the meditations are irretoricall and broken so are the peeces a d patches of time spent upon them as my calling would permit And to the end thou maiest profit I desire thou wouldest have patience to reade it first once thorow by reason it is not so methodicall as I could wish it and afterward with more deliberation consider Secondly that thou wouldest not receive prejudice at the meannesse of the Author who intends thy good And lastly I desire the Lord to adde such a blessing as may tend to his glory the peace of his Church and also thy particular satisfaction and edification and I shall be encouraged to ingage my poore Talent for the like furture benefit Thine in the Lord Jesus W. L. A briefe discourse touching participating in mixt Assemblies at the Sacrament of the Lords Supper wherein is most full and cleare satisfaction and resolution given to every weake and doubting Christian concerning these three Questions following to such places of Scripture as seeme to maintaine a Separation from our Church Assemblies COnsidering there are many in this Kingdome and in these dayes of division and distraction that question the truth of the Church and Church Assemblies in England or at least the truth of the Church of England I have thought good by way of Introduction to that which I mainely intend to wit the second Question Whether it be lawfull to participate in and among prophane and ungodly men at the Sacrament of the Lords Supper to speake something to the first and onely so much as shall be requisite to make way to the second and third question which by Gods assistance I hope will satisfie the impartiall and indifferent Reader First then concerning the truth of our Church Assemblies that they are true Churches of Jesus Christ I lay downe this as an undeniable truth that that Church or Church Assembly wherein the fundamentall truths of the Gospel of Jesus Christ is truly taught the Sacraments and Ordinances of Christ dispense â—sufficient means offered to salvation obtained and had and a visible profession of obedience to the same that is a true visible Church of Christ notwithstanding there may be many corruptions in it both in Doctrine and Discipline and members thereof For the proofe hereof I propound the example of the Church of the Jewes the Apostolike Churches of Corinth Galatia and also the the 7. Churches of Asia spoken of by Saint John Revel cap. 1. vers 4. all which are confessed by all to be true Churches of Christ yet divers of them as corrupt as the Churches of England at this day both in Doctrine Discipline and members in one degree or other 1. For the Church of the Jewes Esa 56.10 Mat. 23.16 Mat. 23.3 Mat. 15.14 It was exceedingly corrupt in all three particulars their Priests were ignorant unlearned vicious and prophane blinde leaders of the blinde Christ therefore exhorts the people not to doe after their workes but after their sayings for they said and did not very hypocriticall binding heavy burthens upon others but not touching them themselves with their least fingers proud and ambitious loving the uppermost seates in the Synagogues and made broade their phylactaries all what they did was to be seene of men their callings was also corrupt for whereas the high Priest by the Law ought to have held his Office for his life Exod 29.5 Eâ—ek 22.26 they chose 〈◊〉 every yeare and according to our best expositors they bought and sold the Office for money they were also principall violaters of the Law of God Secondly the people were generally notorious and prophane for at Nazareth they were so evilly disposed and so inraged against Christ that they all rose up to throw him headlong downe the hill whereon the City was built Luk 4 28. See Caparnaum Corazin and Bethsaida how the Lord Christ was against them for their impiety and infidelity Mat. 11.21 22. notwithstanding the great workes Christ had done among them and as for Jerusalem Luke 19.41 Christ beheld the City and wept over it saying Oh that in this thy day thou hadst knowne the things that belong to thy peace See also how they made havocke of the Lords Prophets beating them stoning them c. and as for their affection to the Lord Christ Luke 23.19 they preferre Barrabas a thiefe and murtherer before him Marke 7.8.9 Mat. 21.2 Thirdly for their worship it was filled with superstitious Ceremonies and Traditions and these they preferred before the commands of God the Temple also was prophaned and made a denne of theeves they bought and sold Oxen and Doves and made it an exchange for coyne John 9.12 Mat. 15.4 Mat. 5.21 Mal. 1.8 Deut. 14.2.3 29.10.11 12. 7.6.7 Esa 1.2 3 4 10. Lam. 4.6.22 Ezek. 16.46.47 Also their Discipline was exceedingly corrupt for if any man confessed Jesus to be the Christ he was cast out of the Synogogue their Doctrine also depraved for they made the fifth Commandement of no effect a man might neglect his Parents by giving to the Temple they forbad murther and adultery in the act but allowed them in the heart their Sacrifices also corrupted offering the blinde and lame which were not onely forbidden but hatefull to God in a word the same people that the Lord cals his peculiar and chosen ones he calleth also a stiffe-necked unwise and rebellious people a sinfull Nation yet all having right to the externall Covenant and all joyne together in the externall worship ordinances and service of God yet the scandalous infected not the better part though they had fellowship in externall communion therefore from hence we see a Church may be exceedingly corrupt and yet be a true Church 2. The Church of Corinth was corrupt in Doctrine and Discipline 1. In Doctrine some of them erred in fundamentals 1 Cor. 15.12 1 Cor 7.16 2 Cor. 12.20 21. denying the Resurrection of the dead 2. They held the Doctrine of single life yea Paul himselfe 3. There were amongst them fornicators uncleane and contentious persons 4. Divers prophane persons came to the Sacrament of the Lords Supper some comming hungry some drunke and many of hereticall and schismaticall spirits and opinions which are more hurtfull in the Church of God then prophane men by reason one is an evill that every man knowes the other being an errour to seduce the judgement is more hurtfull and dangerous 2. Corrupt in Discipline 1. Their Discipline was not put in practise for there was fornication among them not onely unpunished but unsorrowed for 2. These Schismes and Heresies continued in the Church and no course taken for the casting them out 3. Consider what the Churches of Asia were 1. Ephesus had lost
her first love 2. In Smyrna divers professed themselves to be Jewes Rev. 2.4 Rev. 2 9. Rev. 2.14.15 Rev. 2. v. 19.20 and were even of the Synagogue of Satan 3. In Pergamus there were divers that held the Doctrine of Balaam teaching to eate things sacrificed to Idols and to commit fornication and divers that held the Doctrine of the Nicolaitanes 4. The Church of Thyatira though the Lord commends her for her charity faith patience as the other Churches yet shee also suffered Jezabel to seduce people to fornication and idolatry 5. The Church of Sardis had onely a name that shee lived and was dead Rev. 3.1.4 there were but a few names in Sardis that had not defiled their garments by spirituall fornication 6. Philadelphia also had some that professed themselves Jewes Rev. 3.8.9 yet were of the Synagogue of Satan so some render it however she had but a little strength 7. Laodicea a remarkable Church for lukewarmnesse selfe conceitednesse yet poore miserable blind and naked 4. The Church of Galatia corrupt also 1. They were even bewitched with the Doctrine of workes Gal. 3.12.7 thinking salvation had beene by keeping the Law a fundamentall errour for then Christ died in vaine 2. They turned againe to weake and beggerly rudiments observing dayes moneths times and yeares in so much that for their superstition Paul was afeard of them Gal. 3. â— 10.11 that though they professed Christ yet his labour was in vaine bestowed upon them yet all this while none of these evils in any of these Churches made a nullity of the Church but they were called and accounted by the Lord Christ and by the Apostle true Churches of Christ and that upon these three grounds before delivered in the proposition at first laid downe concerning the markes of a visible Church for I speake not now of the markes of an invisible Church as these following and such like 1. To be borne of God 2. To be knowne of God 3. To have the Spirit of God 4. To be joyned to Christ by faith but of the markes of a true visible Church which are these three especially and essentially 1. The preaching of the word of Christ 2. Administration of the Sacraments 3. Visible profession to both And it will appeare thus Acts 13.26 1. If God would make a people to become his people or Church he sends his word the Doctrine of salvation to them Go saith the Lord Christ Mat. 28.19 teach all Nations baptizing them in the name of the Father c. teaching them to observe all that I have commanded you and loe I am with you alwayes unto the end of the world Amen hence is that our Saviour speakes concerning the Jewes John 4.22 Salvation is of the Jewes that is Acts 13.26 the Word and Doctrine of salvation is with them the Word and Doctrine of salvation is sent to this purpose that men may beleeve Acts 18.10 and for the sake of beleevers Paul also is said to preach the Word at Corinth because the Lord had much people there to convert to him 2. The Lord addes Seales of his Covenant to such a people as Baptisme and the Sacrament of the Lords Supper for as Circumcision was a signe of the Covenant betweene God and the Jewes under the Law Gen. 17.1 so is Baptisme to Christians under the Gospel therefore our Lord Christ saith to his Disciples Goe teach and baptize c. And for the nourishment and strengthening his people in his wayes in their graces the Sacrament of the Lords Supper Acts 2.47 Ch. 4.5 3. The visible profession of obedience to the Word of God and the Ordinances of God is the maine marke of a member of a visible Church And the Lord added to the Church such as should be saved that is all that were saved made profession of obedience to the Doctrine of Christ and came into an externall Covenant with beleevers not that all were saved that were added to the Church but the Lord brought them into the way of salvation by making them members of the Church for though none were excluded that would professe Christ and such as were saved were added to the Church yet all that were added doubtlesse to the visible Church were not saved for there was never such a Church upon the face of the earth that had not unsound members true if we take it to be meant of the invisible Church then none are added but such as are saved but very hypocrites professing the faith of Christ are members of the visible Church the Eunuch before he was baptized and admitted into the Church-fellowship made profession of his faith so that both godly and hypocrites must make profession if they will be members of the visible Church Object Doth there not actuall and inward obedience belong to a true Church as well as outward profession Answ Yea to make men true members of the invisible Church but outward profession is the visible marke of a member of a visible Church Object If profession serve the turne then a true Church may consist of hypocrites Answer No it is impossible for the Lord never sends his word to any people but where he hath his owne number to call in therefore Paul preached at Corinth because the Lord had much people there Object But many wicked men who are accounted members of the Church of England doe not make profession of obedience to the Gospel therefore they cannot be of the Church neither can it be a true Church that countenances members that doe not so much as professe Answ Although there be such among our Assemblies yet they are members though unsound for 1. They are borne of Christian parents men professing faith in Christ 2. They are baptized into the Christian faith and so admitted and received as visible members of the Church 3. The most prophane of them especially such as come to the ordinances of hearing and receiving the Sacraments doe verbally confesse Christ though their conversation deny him so that however God hath not given them grace to walke according to their profession yet they doe verbally confesse obedience to Christ and faith in his name they acknowledge no other way of salvation but by Christ nor worship no other God all the outside service they doe is to the true God though it be in a way of their owne perishing there were many prophane ones in the Church of the Jewes and also in Corinth yet true Churches and these most of them in their best tempers and coole bloud will speake well of the wayes of God though in heart they hate the children of God under the notion of hypocrites while they indeed are guilty in the highest degree of hypocrisie by their thrusting themselves into the Assemblies of Gods people claime interest in the Ordinances of God nay in the Lord Christ taking the name of God into their mouthes Psal 50.16 yet hate to be reformed 4. Though
inwardly and outwardly not by extraordinary revelations and apparitions dreams and visions as formerly but by means of grace appointed ordained both for converting and building up to and in Jesus Christ they had the Temple their Sacrifices their Sacraments the same God and the same Christ that we have so we have our Temple our Altar our high Priest 1 Cor. 10.1 2 3 4. Mat. 28 19. Mat. 18.20 our Sacrifices our Sacraments all in a more substantiall and spirituall manner they had the Law we the Gospel they the promise of Gods presence so we they the promise of life and salvation by Christ so we upon condition of faith and repentance Acts 19.18 Acts 8. â—7 Marke 16.16 John 3.15 they served God under the Law we under Grace If God call a whole Nation to a visible and externall Covenant with him by the preaching of the Word the giving them the Ordinances of life and salvation by giving them hearts to make profession of obedience thereto as in England the Lord hath done I know nothing against it but that England may be as true a Nationall Church as the Church of the Jewes was and as lawfully called and constituted though very corrupt in Disciplinâ—â—â—d Doctrine and members also the Word may be preached to Heathâ—ns and Infidels for conversion as Paul did to the Athenians and to the blasphemous Jewes and yet had no externall communion with them as members of the same body Ans The Word may be preached to them that are without for their conversion to the faith to them that are within the Church by Baptisme and externall profession for their sound conversion unto God from particular sinnes and building forward in grace and godlinesse there is no communion with Heathens nor infidels because they are not of the Christian society but scandalous persons received in by Baptisme and not cast out by publike censure the Word is preached to them as members and not as unto bare hearers and they are admitted to the prayers of the Congregation as well as hearing of the Word being members of the externall Covenant to use one Ordinance and not another is to make a Schisme in the Church and as the preaching of the Word not the bare tender of the Word but the giving of it to dwell and abide with a people is a note of a true Church so is the hearing of the Word an act of communion with the Church And if the presence of wicked men at the Sacrament did defile the Ordinance to the beleever so their presence in hearing the Word would have the same effect to defile the Word also to the faithfull but the presence of the wicked defile not the ordinance to the worthy beleeving Communicant neither the Word to the prepared and sincere hearer therefore it is lawfull to participate in mixt Assemblies Object If this be all that declares a Church to be a true Church preaching of the Word administration of the Sacraments and visible profession thereunto of obedience then the Church of Rome may be a true Church Ans In the Church of Rome the Word of God is not truly taught the Ordinances and Sacraments of the Lord Christ are not dispensed therefore there can be no visible profession of obedience to them neither can it be a true Church For consider it is not the preaching of some one truth or other that is a marke of a true Church when fundamentall points upon which salvation or damnation dependeth are erroniously maintained and that by the whole Church as it is this day in the Church of Rome that cannot possibly be a true Church of Jesus Christ that maintaines universally fundamentall errors quite overthrowing the very being of Christ you may call such a Church if you will yea a true Church but let it be a true Church of Antichrist For consider 1. They permit not the word of God the Doctrine of salvation but in an unknowne tongue 1 Cor. 14. the whole chap. that people cannot understand quite contrary to the rule of the Apostle Paul 2. They will not suffer private men Lay men so much as to reade the Scriptures which is absolutely against the command of Christ and the salvation of mankind the Lord Christ saith Search the Scriptures for they testifie of me John 5.39 Acts 17.11 and in them yee thinke to have eternall life and see the men of Berea commended by Saint Paul for that the Pope prohibits upon paine of Inquisition 3. They preach and presse their owne tenets the Popes Decrees and their owne Traditions before the commands of God placing more infallibility and confidence in the Pope a sinfull mortall man then in the Scriptures themselves which is the word of truth 4. They are corrupt in such fundamentals both in Doctrine and Discipline that cannot stand with a true Church of Christ 2 Cor 5.14 Eph. 2.1 Luk. 17.10 Mat. 15.30 Hosea 4.6 2 Tim. 3.15 Mat. 9.3.4 5 6. Esa 42.1 Mat. 24.22.24 Luke 18.7 Rom. 9.11.11.15 Heb. 7.25 1. Tim. 2.5 Heb. 12.24 Heb. 24. Mark 5.36 Rom. 3.25.27 yea very contradictions to the Word of God and to the essence of Christ as the all-sufficient Saviour of all that beleeve maintaining the Doctrine of Freewill of merits of inherent righteousnesse maintaining also lawfull ignorance nay commending it for the Mother of Devotion which the Lord himselfe saith is the cause of perishing they hold also the Scripture is not sufficient to salvation but the Popes Canons must be added they also hold and maintaine confession of sinnes to Priests That the Pope and Popish Priests have power to forgive sinnes they can sell pardons for money They deny the Doctrine of Election and Predestination which the Word of God so fully holds out They maintaine prayer for the dead Eccles 11.3 Luke 16.22.27 Psal 49.8 9. They make more Intercessors and Mediators besides Christ who is and ought to be the onely Mediatour of our peace They overthrow the Doctrine of Gods free Grace and of justification by faith in Christ by the workes of super-erogation merit c. They worship Saints and Angels contrary to the Word and command of God ordain seven Sacraments five more then Christ ordained Esa 42.8 Col. 2 1â— Rev. 19. â— Acts 10.25 26. Judg. 13 15 16. Mat. 4 10. Luk. 22.15 16 17 18 19 20. John 6.33 They also turne the Sacrament of the body and bloud of Christ to an Idoll Masse and maintaine that grosse and palpable errour of Transubstantiation which is quite against a cloud of witnesses John 6.53.54 55 56 57 58. John 6.63 John 16.7 the 17.10 11. 1 Cor. 10.16.17 1 Cor. 11.26 John 6.47 48 50. 2 Cor. 10.14 Matth. 24.23 and 26.11 Marke 16.19 Luke 24.2 3. John 16.28 Phil. 3.20 Heb. 8.1 and 10.12 Besides these and other fundamentall errours as the palpable Idolatry c. many other of lesse concernement as their Feast dayes Fast dayes Doctrine of single life to the Clergie Dispensations to sinne
c. that if ever there were a true Church if I may so call it of Antichrist it is the Church of Rome therefore I conclude that that Church which generally maintains fundamentall errours against the very being of the Word the command of God the essence of Christ cannot be a true Church of Christ But of the Church of Rome this and more may be be truly affirmed therefore the Church of Rome is not the Church of Christ Object There are other markes of a true Church as a lawfull Ministery and true Discipline Answ Yea both these are necessary in a Church and we also imply a lawful Ministery where the Word is truly taught and as for a true Discipline it is necessary to the well-being of a Church not essential to the being of a Church the Church is not so well as it ought to be that is defective this way but yet there may be great corruptions in Ministery and Discipline and yet the Church be a true Church of God as a man though he have some infirmity or imbecillity in his body in some one or more members though he be not so perfect a man as he would be or should be yet he may be and is a reall man as in case of the Palsie and the like debility This we know that no true Church can be perfect in this life either in the internall or externall frame thereof As all true Churches from the beginning have done for if not any one man much lesse a whole Congregation and if the Lord be pleased to account the Church to be his when it failes in the internals of the worship and service of God surely we have no reason to thinke so rashly that he will decline and disclaim it for outward defects where the fundamentals are preserved and kept Object The standing and calling of our Ministers as they stand by Bishops is Antichristian and therefore they are not lawfull Ministers Answ It would be something difficult I thinke for those that are of that opinion to prove either their proposition or conclusion to be truth but in answer hereof I say thus much 2 Cor. 4 15 Gal. 1.9 Luke 9.49 1. If they preach the Lord Christ and life and salvation by faith in his name 2. If they show forth the power of godlinesse in their conversations Phil. 1.15.18 3. If they be furnished with ministeriall qualifications Let their calling standing and preaching be allowed by Bishops or not they are no whit the more unlawfull in their standing or practise Maâ—k 9.38 39 40. Num. 11.28 29. so Eldad and Meldad they prophesie and Moses allowes them and desires all Gods people were Prophets viz. that they might be able to deliver the minde of God to the people and truly we should not envie though there were a greater number furnished with ministeriall gifts whether allowed by Bishops or not 2. As Bishops are Ministers they are lawfully called and so may have a vote I conceive though with subjection in electing and ordaining preaching Ministers as they are or ought to be men able to judge of mens learnings parts and qualifications for the Ministery for the spirits of the Prophets 1 Cor. 14.32 are subject to the Prophets as for that exorbitant power which they pretend they received from the King as Supreame Magistrate or their usurped authority exercised over the lives liberties estates and consciences of men their great intermeddling with secular and temporall affaires and jurisdiction this though it be unlawfull yet this makes not their callings to the Ministery unlawfull or them uncapable of electing or ordination no more then the abuse of any calling makes the calling unlawfull though men by abuse may make themselves unfit and uncapable of their lawfull callings We must therefore condemne them in what they have done that is unlawfull and unjust but the appointing Ministers to preach the Word of God is a lawfull action and not derogating from their function as I conceive and indeed we should have had little or no cause to complaine of them for this had they beene faithfull in the trust reposed in them and appointed such over and in the Church as were godly learned and painfull and conscionable in their places such who were called by God as well as approved of by them Examp. If there were an order from Bishops that none might pray in his family without order from them would this order from them make our praying in our families unlawfull no surely neither doth their giving orders to Ministers make their Ministery unlawfull as it is lawfull to pray and preach without them so is it with their consent 3. Know the principall call of a Minister is from God for if men be rightly qualified and gifted for the Ministery that they are inabled from God to deliver his minde out of his Word to his people and preach sound Doctrine approved of by the Scriptures and the faithfull who are inabled by the Spirit of God to try the spirits whether they be of God yea or no 1 John 4.1 this makes men lawfull Ministers of the Word of God whether approved by the Bishops or disallowed by them and indeed this is that that Gods people should especially looke after and lesse trouble and puzle themselves about their standing or not standing by Bishops I know if I should aske such men as account such Ministers Antichristian and their callings unlawfull whether the Bishops disallowing or disapproving of one rightly qualified for the Ministery would make him uncapable and unlawfull to preach they would answer as I doe my selfe Certainely no then I conclude that as their disapproving of a man makes him not unlawfull if he be qualified much lesse their allowing or approving of him for God is the great caller and sender and if he send men to preach or call men Maâ— 9.38.39 who shall contradict it our duty therefore is to pray the Lord of the harvest to send painfull labourers into his Vineyard Object Our Bishops have placed over us prophane idle and wicked men not fit to take charge of the flocke of Christ yea and many as ignorant as prophane Answ For such as are ignorant and unable and idle these are altogether unfit and this is the great sinne of them that were in authority in the Church to suffer it as for scandalous and prophane livers they also are sinfully thrust upon the Church but if they preach well and truly take paines in the Ministery the viciousnesse of their lives make them not altogether unlawfull in their standings though they are unprofitable by reason of that prejudice which we receive against their practise though their Doctrine be true and this is of our selves and arises of our corrupt hearts to decline and turne our backs upon wholsome truths though delivered by sinfull men Mat. 15 5. Mat. 16 6. 26.65 Isay 57. â— Ezek. 34 3. the Scribes and Pharisees as before were ignorant unlearned blinde
guides hypocrites ambitious covetous and the Priests of old under the Law were prophane and unholy yet the Doctrine of truth was to be received from them for Gods people should be like Bees sucking sweetnesse out of Thistles while wicked men like the Adder gather poyson out of flowers Object The Priests under the Law the Scribes and Pharisees were rightly called therefore they ought to heare them but ours are not Answ What Paul saith of himselfe that he was not an Apostle by man nor of man but by Jesus Christ and God the Father that is true of all the Apostles not onely because they were to preach Christ but received Commission from him and are therefore called the Apostles of Jesus Christ not in after times for then we must prove wheâ—e the Apostles delivered the power of government to the community of the faithfull as they received it from Christ for which there is no Scripture the Ministers and guides of the Church are immediately of Jesus Christ from whom they derive their power and receive their charge in whose name they must execute their office Acts 20.28 and to whom they must give an account whose Ministers they are Take heed to your selves and to the whole flocke over which the holy Ghost hath made you Overseers the Presbyters at Ephesus we see were appointed Overseers by the holy Ghost that they might governe the Church of God they were chosen and ordained of men and so by immediaty of person not from God as were the Apostles c. but their gifts offâ—ce and authority was immediately of God in conferring those offices God useth the ministery of men but the office and authority is from God alone when Christ ascended on high he gave gifts to men some to be Apostles some Prophets Eph. 4.8.11 1 Cor. 12.8 some Evangelists some Pastors some Teachers so that the Pastorship and office of teaching and their gifts are as immediately from Christ as the Apostleship was and though every Pastor is not immediately called yet the office and order is from Christ immediately and not from men and so is their authority and jurisdiction and so our Ministers that are gifted from God and by God are as lawfull Teachers Mat. 24 41 Tit. 1.7 Mat. 9.38 1 Cor. 12 5. Phil. 1.1 Col. 1.24 2 Cor. 6.4 Rom. 1.1 2 Cor. 4 5. 1 Cor. 4.1.5 Argum. câ—ncerning our Mâ—nistâ—rs one to apply to thâ—se that scandall them and have as much warrant from God as the Apostles had in their time whether approved by men or not the harvest is the Lords and to him it belongs to send labourers now there be differences of Ministers but the same Lord the Ministers of the Word are not the Ambassadours of men but of Christ as having received their office power and gifts from him and not of the Church they may be called the Ministers of the Church as the Lords Ministers and servants or the Church is Ministers or servants are taken indifferently because though the Lord send them and gift them yet it is for the sake of the Church and they ought rather to be called the Ministers of Christ then of the Church for all power Spirituall and Ecclesiasticall is of God And as for those that account our Ministers Antichristian though never so godly in their lives or sound in Doctrine by reason of their standing by Bishops I desire them to consider these sixe Arguments following five of which may be applied truly to many of our Ministers who the thus brand with that odious term of Antichristian Ministers 1. No man that truly preaches Christ and both in his life and Doctrine sets himselfe against Antichrist and his followers 1 Cor 12 3 Maâ— 12.25 26. Mat. 7.16 1 Cor. 2.11 1 Cor 3.11 2 Cor. 4.5 1 Cor 10.31 1 Thes 2 6 Mark 9 38 39. 1 Cor. 2.4 can be accounted Antichristian 2. No man that expresses the power of godlinesse in his life and conversation can be accounted Antichristian 3. No man that makes Jesus Christ and the glory of God the maine end of his preaching can be Antichristian 4. He that labours both by Doctrine and practise or by either of them to convert men to Jesus Christ and to disswade men from the wayes of Antichrist this man cannot be antichristian 5. He that to his power showes his dislike of corruptions both of Doctrine and Discipline of the Church of God and indeavours for reformation by earnest prayer and such other meanes as are in the bounds of his place and calling and mournes for the continuance of them in the Church this man cannot be guilty of the corruptions in the Church much lesse Antichristian 6. To oppose Christ in his Ministers or members 1 Cor. 12.3 Gal. 1.8 to scandall the wayes of God the Ministers and the Ordinances of God the publike assemblies of his people this I conceive is a high degree of Antichristianisme and blasphemy And truly as I am confident that there is none of the first five assertions but may well be applied to many hundreds of our Ministers for their justification from that aspersion of Antichristianisme so malitiously cast upon them so I speak it with griefe of heart I feare the last asertion which showes plainely who are Antichristian will of necessity fall upon the heads of all such as with open and blacke mouthes scandall the wayes Ministers Ordinances publike Assemblies of the people of God in the Church of England proceeding to a high degree of Antichristianisme and blasphemy for this is that maine deceit of the Devill to vilifie the Ordinances and administrations thereof in the Church by calling them idolatrous and the people Idolaters and Antichristian or else he could never prevaile with men whose hearts would else reverence and respect them and herein I conceive is that fulfilled of Satan transforming himselfe into an Angel of light neither could any man perswade himselfe it were lawfull to separate from our publike Assemblies were it not that he is perswaded the Ordinances and Officers and Assemblies are so in deed which neither they nor the Devill himselfe can ever be able to make appeare out of the Word of God Indeed no man Minister or other that beleeve in Jesus Christ 1 John 1.1 and desire to walke with God in uprightnesse as many thousands in the Church of England doe can be counted other then the children of God Gal. 1.8 and he that preaches any other Doctrine we ought to hold him accursed Thus much concerning the lawfulnesse of our Church Assemblies and Administrations now to prove the lawfulnes of joyning with them in Ordinances Object What shall we doe then that are to joyne in mixt Assemblies that we sin not herein 1. Take heede of joyning with any corruption or knowne evill in the Church show your dislike of it according to your power 2. Exhort and admonish or reprove as the circumstance of thy calling relation and opportunity will give leave those that
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
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
one godly man of this soule nourishment it is true our Saviour Christ saith Cast not Pearles before Swine nor holy things to Dogs Matth 7.6 that is spoken as well of the doctrine of the Gospell as of the Sacrament yea and more properly Christian exhortations admonitions and reproofes are there meant as appeares by the following words Lest they turne againe and all to rent you or lest they spurne at and reject your reproofes admonitions and you also This also is of the same importance Reject him that is an heretique Tit. 3.10 after the first and second admonisâ—ion both places import thus much that if wicked men would with patience and meekenesse receive and heare the word of God with Christian admonitions c. and not resist and reject them they might receive the benefit of them and though they might be yet uncapable of the Sacrament that which I infer from that place of Scripture is that it hath no relation at all to the Sacrament more then to other holy ordinances Secondly that though we ought not to give holy things to dogs nor Pearles to Swine yet holy persons those to whom such precious mercies belong ought not to be denyed them although the first inference should bee denied concerning the relation of that place of Matthew to the Sacrament yet no reasonable man can deny the latter 1 Cor. 11.24 25 26. 1 Cor. 11.28 1 Cor 11.26 Matth. 26.26 27 28. 3ly Consider the command of our Saviour Christ for the performance of this duty Doe this in remembrance of me and so also we have an Apostolicke injunction for it Let a man examine himselfe and so let him eate of this bread and drinke of this cup also consider the use and end of its institution for as oft as yee eate of this bread and drinke of this cup yee show the Lords death till he come so also drinke ye all of it for this is my blood of the new Testament that is shed for many for the remission of sinnes and in the same place concerning the bread he saith Take eate this is my body c. Fourthly wee have the example as of all Gods people in all ages partaking in mixt assemblies so of Gods Priests and Ministers in all times yea in the Apostolike Churches of Corinth Galatia the seven Churches of Asia the Church of the Jewes under the Law yea also in our owne Congregations since the reformation of the Sacrament of the Lords Supper hath beene received in mixt assemblies as hath beene already largely proved and if Gods people have received it in mixt assemblies by consequence Gods Priests and Ministers have delivered it in mixt assemblies indeed God blames the Priests under the Law for admitting people uncircumcised to his holy ordinances but never for giving holy things to holy persons or to any that were in externall Communion with them though doubtlesse many of them were vitious in their lives Saint Paul doth not say if the incestuous person or those drunkards or Schismatiques that were in the Church of Corinth were not cast out that they should cease the publike administrations no not a word to that purpose but use all lawfull meanes in our power to purge abuses of this nature out of the Church but especially out of our owne hearts Let every man examine himselfe and so let him eate c. Fiftly godly Ministers give occasion to carnall men to despise the worke of reformation while they see even those that seeme to be most forward that way different in their practises some desisting the administration some continuing it See say they what manner of reformation these men would have they differ so among themselves they know not what they would have so hinder the worke of reformation and scandall the wayes of God by their divisions among themselves and give great advantage to the adversaries of our Religion Sixtly as it is better for Gods sheepe to feed upon pasture where some weeds grow rather then starve for want of food so it is better for Gods shepheards to suffer some weeds to grow in the sheeps Pasture if they cannot prevent it then to starve their flocke yea and as it is better for the sheepe to feed among goates rather then starve so it is better the shepheards should suffer goates to feed upon the sheeps pasture though it should poyson them then for the sheepe to be kept from it it being as I said out of their power to reforme it 7. Consider there is neither command in Scripture nor example of any Priest under the Law or Minister or Pastor under the Gospell that upon this or any such ground did lay aside the administration of publike Ordinances especially the Sacrament of the Lords Supper But we see it is expresly commanded to be observed and enjoyned Gods people to frequent and if Gods people ought not to forsake the Assembly or the Ordinances or turne their backes upon them from any such ground much lesse ought the Ministers who by their absence give a cessation to the Ordinances deprive Gods people of the benefit and use of them for whose sakes they were as I said principally ordained Object Gods Ministers doe but desist the administration a while till it please God to open a doore of enlargement that power may bee put into their hands to cast out offenders and to have a people congregated according to God Answ Wee all ought to labour and indeavour this way both by prayer and all other lawfull meanes to forward this worke of reformation but I know no warrant any Minister of God hath upon any such ground to deny either Gods people or themselves the benefit of this Ordinance they may as well desist all other publike administrations upon one and the same ground suppose divers honest men were confined to a place where they could not bee without the company of ungodly men and that there were a keeper appointed to looke to them to give them that by which their lives and comforts are preserved and maintained what would we thinke of that keeper that would refuse to administer such things as are of absolute necessitie to preserve them in health till they come as it were out of prison to have their tables spread in their owne houses and families out of such wicked company not knowing when the time of their confinement would end surely we would conclude him an ignorant or idle fellow that would rather suffer them to starve in keeping their allowance from them then giving it them in an untoward way or among theeves and robbers and as foolish would they be found that upon such grounds refuse to receive their nourishment even so though Gods people bee constrained either to partake with wicked men at the Lords table or lose the benefit of it I hould it a very weake argument that the presence of wicked men should debarre them of it surely the necessity Gods people have of it the right they have
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
a true man and have a palsie hand Rom. 12.4 5. 1 Cor. 6.15 Ephes 5 30. or a rotten finger and the way to preserve life is to cut off the dead rotten member not to cut off the sound if there should be any of that other opinion I should as the proverbe saith count him a good Chirurgion but a very bad Physitian Mat. 13.24 25. Fifthly to a field wherein is Cockle as well as corne Tares as well as Wheate And though some hold that this parable hath relation to the whole world and by Kingdome of heaven is meant the Gospell of the kingdome yet it may as rightly be applyed to the condition of the visible Church which shall consist of Tares as well as Wheate to the end of the world Yet take it which way ye will see the Lord of the Harvest is very carefull to preserve the Wheate and therefore would not have the Tares medled withall till harvest not that I would so apply it as that prophane men in the Church should not be dealt withal but to this purpose to let men know the way to preserve a Church is not by plucking up the godly or the Wheate but rather to roote out the Tares the weedes the ungodly and let the good Corne stand and grow till harvest to be gathered into Gods barne Sixthly The Ordinances in the Church as the Word and Sacraments and Prayer are compared to the Wedding Feast to which a man should bring his wedding garment when in that Parable of the marriage of the Kings Sonne the King came in he never reproved them that satâ— at table that had on these Wedding garments but him that had none takes him and casts him out the rest were not shut from the table because they sate with him that had not on his garment nor reproved for it he sinned and he onely suffered so consequently the beleeving prepared Communicant shall not be blamed for the unbeleeving and impenitent but his sin shall be upon his owne head And as the sinnes of wicked men and their presence at the Sacrament cannot hinder the godly from eating the flesh and drinking the blood of Christ spiritually by faith so they can no way hinder the beleever from life and salvation Joh. 6.54 by this their spirituall feeding upon Christ Whosoever eateth my flesh and drinketh my blood shall not perish but have everlasting life Tenthly It will appeare it is unlawfull to separate from our visible and publicke a semblies because the Lord continues his presence among us Let no man be more holy than God For so long as the Word and Sacraments are continued and the visible signes of Gods gracious presence making the meanes effectuall to convert and build up in the wayes of God as the Lord be praised wee have sufficient proofe dayly of we may conclude it is utterly unlawfull to separate They themselves that do separate do confesse they had their conversion in our assemblies and their beginnings of grace though some of them evade it and say not by the meanes in the Church of England but by reading and private conference and the like but we have daily sufficient and good testimony of the benefit received by the Ordinances and meanes of grace continued in our publique assemblies I hope every godly heart among us hath large testimony of the daily heate life and comfort that is found in them we finde that prophesie in the 42 of Isaiah and the 16. verse fulfilled to us and so Isaiah 29.18 where the Lord by the Prophet foretells what he would doe for his people under the Gospell he would bring the blinde by a way they knew not that he would make darkenesse light before them and crooked things straight so in that 29. Chapter In that day shall the deafe heare the words of the booke and the eyes of the blinde shall see out of obscurity and out of darkenesse c. And truely the proofe of the efficacy of the meanes of grace in our publique assemblies hath received the witnesse of many hundreds who have suffered persecution for it and have many of them sealed it with their dearest blood who doubtlesse are now enjoying the blessed fruites of their sufferings for the name profession and Gospel of Christ none of all which Martyrs did ever account in the Church of England the Ordinances of God Idolatrous or Antichristian or till it did wholly apostate and as it now stands it was in Kings Edwards time Iohn 9.25.32 What better witnesse can there be than experience or how is the tree knowne but by its fruites this perswaded the blinde man of the truth of Christs Doctrine even the miracle that he wrought upon him Surely saith he God heares not sinners and I am sure I once was blinde and I now see as I hope many of us in our assemblies can say whose eyes the Lord hath opened and whose hearts the Lord hath changed Let the Separation raile upon our Ordinances Ministers and Assemblies as much as the Scribes and Pharisees against Christ and his Apostles and Disciples and labour to seduce men as they would have done the blinde man whose eyes he had opened I say let them do what they will to reproach us we may truely say once we were blind and we now see and we are sure the Lord hath opened our Eyes by this contemptible meanes and as by vertue of Christs prayer the clay and spittle became effectuall so by vertue of the Spirit of God and the Intercession of Jesus Christ for his poore Saints the meanes of grace becomes effectuall both to convert and to confirme and establish to eternall life By workes Saint James saith faith is made manifest or perfect Jam. 2.22 and so our Saviour saith The workes which I doe testifie of me and as the miracles and great workes of Christ ought to have convinced the Jewes that he was Christ so the many yeares large and plenteous fruite reaped by the publique administrations of the Ordinances in our publique assemblies ought to be sufficient to convince all gainesayers that deny the truth and lawfulnesse of them for surely were not the presence and power of God in the Ordinances they would become dead and fruitlesse 11. If a man were desirous to separate and that it were lawfull where is the Word of God the Gospell of Jesus Christ more fully clearely truely and powerfully preached than in our publique assemblies and in many places the Sacraments as duely and reverently administred And I am confident there are as few false-hearted professors in the Church of England considering the proportion as in the most exact assembly of separation by Professors are meant not onely such as are in externall Communion but such as seem in a more speciall manner to performe godlinesse and of these for uprightnesse they may set forth to most exact assemblies c. of separation 12. Consider Salvation is to be had in the Church of England by the meanes of
grace continued in it therefore it is a true Church and unlawfull to separate from it and to turne our backes upon the Ordinance Object We that separate doe not turne our backes upon the Ordinances but we desire to enjoy them with more purity Answ It is lawfull to desire and indevour this way but let no man be more holy than God commands him nor doe unlawfull actions that a good end may be produced out of it Let any man shew me where Scriptuâ—e allowes of or commands any such separation from a true Church for any such ends and I shall be silent it is true there are many places pointing out Gods people to separate from heathens publike Idolaters and Idolatrous worshippers but never did I read that one Jew separated from the publique assemblies of Jewes nor one Christian warranted to separate from the publique assemblies of that Church of which hee is a member borne of Christian parents which were members of this Church and themselves admitted members by baptisme into the visible assemblies of Gods worship and ordinances that such a one should rip himselfe from the publike assemblies of Gods people for any errour in Doctrine or Discipline especially not fundamentall 1 Tim 2.1.2 Deut. 17.18 Iosu 3.6 and 6.6 1 King 2.35 2 King 18.4 1 Chron. 13.12 15 1.11.12.16 2 Chron. 8.14 17.6 7 8 9. 19.18 Mat. 22.21 Rom. 13.1 2. 1 Pet. 2.13 Mat. 10.23 or though it be fundamentall if not the errour of the whole Church it gives no warrant to separate for I doe not account the private opinions of some of our Divines who are corrupt in some tenents as that of Arminius Pelagius Socinus c. to bee the errour of the whole Church For many hundreds for one disclaime these errours both clergy and Laity they have no calling to create a Church to themselves without consent of authority the civill Magistrate having power both as I conceive to establish and reforme Religion and so long as he doth do it according to God we must obey actively if he derogates then we must obey passively if the Magistrate command me to heare the Word to observe the Sabbath c. I am bound in conscience I conceive to obey but if he command me to goe to masse I may and ought to refuse but not resist obey passively in this as in all other I subject to better judgements Yet I hold it also lawfull to flie rather then resist or suffer but this flying I account is passive also Fourthly I come now to speake something of those places of Scripture alledged for tâ—e maintaining of these errors of separation Deut. 33.28 From the matter First Numb 2.34 the children of Israel did according to all that Moses commanded them from the Lord so they pitched by their standards and so they set forward every one after their Families according to the house of their Fathers Answ I know not at all what relation this hath to the matter in hand or how to conclude a separation lawfull from hence and though the Israelites did observe Gods direction in their journeys yet many of them were wicked enough in their lives and yet the other separated not from them if they would conclude from hence that Christians should undertake nothing under the Gospel but what they have command from God for in matter of worship or otherwise then I conclude they must not separate because God never commands that we should separate from the publique assemblies of his people but I will cease to speake any thing at all to those places of lesse concernment onely quote them in the Margent that the Reader may peruse them himselfe and speake to those which seeme to have more strength Deut. 7.6 7. â— Ibidem Secondly Levit. 20.26 and yee shall be holy unto me for I the Lord your God am holy and have severed you from other people Answ This is farre from the matter in hand here is a command to Israel to be holy because God their God is holy and had severed them from other heathen and Idolatrous nations what warrant this gives one Jew to separate from another or one godly man to separate from publique assemblies of Gods worship I know not our Saviour Christ â—â—yes the same command upon his Disciples and so upon us to be holy as he is holy and he chose his Disciples out of the world doth this give them warrant to separate one from another all true beleevers are chosen out of the world that is from the common sinfull courses customes and fashions of the world yet they ought to hold fellowship in the worship of God Thirdly Ezra 9.2 the Israelites are blamed for a sinfull mingling themselves which were the holy seed with the Idolatrous and heathen nations that worship Idols and false gods Sunne Moone Planets c. and that in an especiall manner prohibited viz. marrying with them This is unsutable to the occasion it is quoted for if wee worship Idols or our ordinances be Idolatrous in their institution then it were to some purpose John 15.19 Because I have chosen you out of the world therefore the world hate you Answ All Gods people are chosen out of the world and upon the same ground are hated by the world doth this give any liberty to decline the ordinances Fourthly 1 Pet. 2.9 10. But ye are a royall Priest-hood a chosen Generation Answ This Text hath reference to all the elect of God as appeares in the first Chapter and first Verse to strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia who were converted and hath no relation at all to a Sacramentall Communion or Church fellowship onely intimates all beleevers are chosen and peculiar to God which we deny not in opposition to the vast multitudes of prophanors in the world Fifthly 2 Chro. 23.19 Jehojada appointed Porters to the house of the Lord that none that was uncleane should enter in Answ Put case that Leviticall cleansings and purifications were not now out of date yet this is not to the purpose For if he had set Porters to keepe out the cleane from the ordinances because of some uncleane among them that were already entred in it had beene something though but a little to this purpose by reason many things and many men at some times were then accounted uncleane that now are not to be counted uncleane under the Gospell as by touching a dead carkas or having an issue of seed c. these are cleane under the Gosspell which were then uncleane Sixtly Ezekiel 44.9 No stranger uncircumcised in heart or in flesh should enter into the Sanctuary Answ Though no stranger should enter because they were not in the limits of the nationall Covenant of circumcision yet all that were admitted members of the Jewish nation by circumcision were also admitted to the ordinances and yet many of them as vicious and prophane as hath formerly beene proved as any in our assemblies can be
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
4.15 whilst Gods people by an even and peaceably walking following the truth in love and by keeping the unity of the Spirit in the bond of peace Ephe. 4.3 might adorne the Gospell and by their godly conversation incourage others to come in And now in all that I have said having declared my owne judgement which I shall ever carry in my hand and lay at the feet of him that shall give mee further light though I desire not to meddle with too many doubtfull disputations my time nor abilities affording it I beseech the Lord to perswade our hearts what is good and acceptable to him and how to walke in all well pleasing before him to whom be all honour and glory for evermore Amen A Postscript AMongst many friendly solicitations I had for the publishing this Treatise I met with one whom I made acquainted with my intentions that thought it not convenient at this time by reason as be conceived it would give some advantage to our wicked Malignants to cherish in themselves their evill thoughts of the Churâ—h and people of God for their division by reason this booke also in diverse pâ—aces of it reprehendeth the like misdemeanours in the Church which the Papists and our prophane ones so much cast in the face of our Religion and truely before I brought it to the presse I debated the businesse with my selfe whether the premises considered I ought rather in conscience to bring it forth for the benefit of the Church and people of God or to conceale it for this supposed disadvantage and being very willing to remove all scruples from their tender conscience I thought good briefely to set downe the reasons and arguments which inforced the birth of that which otherwise had beene buried in oblivion First I considered many had laboured with mee to have it made publike and but one onely that objected any thing against it and that onely for the time present be thought not convenient Secondly I considered the fuller of distractions the Church and State is the more need is there to hasten forth such a subject as this is Thirdly that we ought to have a farre more high esteeme of the satisfying the conscience of the weake Christian and to have a greater care to settle the divisions which are in the Church then to trouble our selves with the evill constructions of the wicked Foâ—rthly there is nothing made knowne herein either to Papists or Maâ—ignants that they can take the least advantage but what they already know they know too well by our rents and schismes in the Church that wee are divided whether any man should indeavour the unitie thereof yea or no surely wâ—e should not be ashamed to make peace betweene neighbours though some others doe thereby take notice of the difference betweene them much lesse ought wee to neglect to indeavour the quiet of the Church and people of God although even hereby some men take notice of the distractions in it Fifthly the best way to convince the adversaries of truth is to side with them so farre as they speake the truth neither ought wee to bee ashamed to speake that which is a truth although the prophanest wretch in the world shâ—uld speake the same for by the same reason because the Devill acknowledged Christ to bee the Sonne of God the Disciples should have denied him Sixthly men of prophane and malignant spirits never trouble themselves much with bookes of Divinity especially in these times wherein nothing sells but State matters I dare presume where there is one malignant buyes this Booke to abuse it twentie honest men will buy it for their benefit Seventhly the neglect of treating upon this and the like subject is a maine cause of the divisions of the Church there not being one of a hundred that spend their time in publike or private by word or writing this way and if the consciences of Gods people bee satisfied in this point there will consequently be more peace in the Church and lesse ground of scandall the cause being removed the effect must needs cease Eighthly if every man should be silent this way it would be a tacit justification of the preposterous proceedings of them that make such disturbances in publike assemblies which no honest man dare doe Ninthly whatsoever truth of Gods Word there is that concernes his glory and his Churches welfare to bee declared this ought not to be smothered for some seeming disadvantage 10. If we must write nor speak no truths that wicked men will carpe at and draw false conclusions from truely many precious truthes would lie in obscuritie as that of free Grace of Predestination and many other of like concernment nay wee see by experience in generall how the standing so much for a reformation hath caused many malignants to spend their wits wealth time and strength to oppose it 11. There is not a word of encouragement in all the Booke to countenance wicked men in their sinfull approaching the Lords Table although Gods people may warrantably participate notwithstanding 12. If Christians would rest satisfied in this point and waite upon God in the use of the meanes of grace till the Lord by a lawfull power perfect the worke of reformation this would be both a great forwarding to the worke and the best way to stop the mouth of the adversaries of peace and truth 13. So long as the divisions of the Church are continued and especially if countenanced by silence it gives the enemy cause to blaspheme the name of God and speake evill of his wayes farre more then such indeavours for peace as this is or any way can doe 14. The worst they can say or see from hence is that the Church is divided this they say and see too apparent the more neede of a speedy reconciliation 15. If bookes of this nature give advantage to Papists and malignants to cry out upon the divisions of the Church how much more those hundreds that maintaine a separation and so occasion division 16. If this Booke maintaine malignant Tenets so doth the Author and as farre as it doth and then it can be no scandall at all to the people of God it will be conceived the worke of a malignant but I see no cause if it have Jacobs voyce why it should have Esaues garment put upon it it may peradventure meete with the like entertainment from some particulars as the Sunne and Moone doth in their course there is a kind of bird that loves not the Sunne and a kinde of beast that will barke at the Moone yet the Planets themselves of admirable use to the whole Creation even so some one or other may bee offended hereat that is no true friend to light truth or peace but I am comforted in this what I have written is well bottomed upon God Word intended for his glory and the peace of his Church And I am confident of this that while wicked men like Serpents sucke poyson out of the purest grape Gods people like the Bee will draw bony out of this Bramble Berry for whose sakes I have published it the Lord make it successefull FINIS