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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86500	The mischeife of mixt communions, fully discussed. All maine arguments on both sides, are largely canvased. Many difficulties demonstratively cleared, as that Judas was not at the Lords Supper, &c. When, and how was the originall of parishes in England. Severall cases of conscience resolved. As in case unworthy ones thrust into the Lords Supper; what single Christians should doe, and what the congregation should doe. A discovery what is the originall, and rise of all these disputes, and how a faire end may be put to all. / By Doctor Nathanael Homes.	Homes, Nathanael, 1599-1678.	1650 (1650)	Wing H2569A; Thomason E607_8; ESTC R205868	24,915	24

Communion and keeping of the spiritual feast 1 Cor. 5.2 2. Though to come to the Lords Table if it may be had according to Christs institution is an undoubted duty yet it is not an undoubted duty that any should come to take a sin upon them that they should come to known mixt Communions where other mens sins some how as we have shewed become theirs 3. The company of unworthy persons at the Communion is more then a circumstance for the contrary namely Saints meeting in faith and charity to partake of the Communion is of the essence i. e. of the matter and forme of the Churches right receiving But where there is a mixture of evil persons there is no ground of Scripture to beleeve I do doe wel nor any vertuous object in such unworthy persons for me to love them as fellow Communicants 4. To except against unworthy persons and because they are admitted for me to forbear the Communion is not a mistake that cause is just as we have shewed afore and shal after There is a mistake at least or more by your own intimation in them that having authority doe not keep unworthy ones away and in those unworthy ones that they keep not themselves away And if the former will bring a defilement on themselves and the latter wil bring judgement on themselves I cannot be excused if I may keep my selfe free from both and will not Distinction of Parishes in England were made by Pope Honorious about 1200. years since and so of no divine institution nor inforce any divine obligation for me to receive only in mine own Parish The Scriptures send me to a true Church not to a Parish If one Church be polluted and there is another not farr off that is free from that known pollution in ordinary prudence one would choose pure things afore polluted It s a stated case in Casuists as in Doctor Ames cases of conscience c. that a man may goe from a polluted Church to a pure Church and yet here is no danger in such a particular person of separation upon separation as you after object if Churches will doe their duty If a Church wil separate from the rule of the Word what would your conscience troubled at it doe in such a case Would you against conscience offend and transgresse with the rest For fifthly If a matter about religious things be against my conscience though by mistaking the godly Casuists resolve that till I be informed I shal sin against conscience to doe it So Doctor Ames and study Rom. 14.22 Yea so Saint Paul Rom. 14.23 whatsoever is not of faith is sin For the Apostle speaks of things indifferent and so of matters that I might have done and 't was my ignorance that I was not perswaded I might have done them and therefore Paul exhorts Brethren not to eate any thing to the offence of a weak Brother Rom. 14.20 21. although t is his weaknes to take offence about kinds of meats And therefore sixthly we say why doe not Churches that use mixt Communions more tender the consciences of them that cannot bear these mixtures They keeping out the unworthy would prevent all this adoe Save your words and Paper and Ink in writing in behalfe of mixt Communions what need we plead for rubbish We cannot be too pure in our practise according to the Scriptures If the Church and Officers be they whom you meane have authority to keep out unworthy ones from the Communion so had the Church of Corinth 1 Cor. 5. And I know none else but the particular Church by joynt consent have the immediate proper power why do not they doe their duty Why must there such load be layd upon a particular tender conscience that out of conscience doth abstaine from a mixt Communion whiles the whole congregation goe on in their sin of admitting sinful mixtures and suppose against conscience and against admonition For sure no Minister and People more or less in any congregation but could wish that unworthy persons were kept out And the case here as before touched is not onely of one private person as private For we put the case as men according to rule ought to act in case they were so imprudent as to incorporate to a congregation that shunned not such mixtures a godly man sees a neighbour that came to the Communion transgresse he admonisheth him of it c. according to Matth. 18.15 The matter at last by these two or three Brethren is brought afore the Church Here is more then one And in the Church they act as publick persons fellow members As three Justices on the Bench are publike persons though there be twenty more there If these three brethren with some other that no doubt will adhere to the rule cannot prevaile against the Officers or major vote to cast out the unworthy a withdrawing from such a congregation is not upon so private a consideration Yea the matter is of so publike a concernment that other Churches must blame that Church if they reforme not and countenance such as withdraw according to rule in 2 Thes 3.6 14. because they cannot attaine the end of that rule Matth. 18.15 Sure if we must withdraw from any one Brother walking disorderly contrary to rule as t is in that 2 Thes 3.6 14. then much more from a whole Congregation of Brethren walking contrary to rule and so offending Christ and the consciences of his Lambs The design then is not separation upon separation but to keep Churches to the rule But to speak al in a word Parish congregations for the most part as in relation to the communion have so il a constitution that they cannot tel where to begin to reform and then they must defend it seeing they cannot amend it and so break Christs Commandements and teach men so But if it be separation upon separation or a taking Churches out of Churches t is a thing I think not contrary to all rule 2 Cor. 6.14 to end Revel 18.14 explained afore and the best Saints generally in all ages have practised and they also I mean the Presbyterians that cry out against it There was a true Jewish Church and particular Jewish Synagogue-congregations among which Christ Preached for three yeares and an half yet Acts 2. and thence forward out of them was a separation and a gathering of Christian Churches Therefore simply and absolutely to go from Church to Church or gather Churches out of Churches is not unlawfull Again the Romish Church was a true Church as famous Polanus proves though a most polluted one it was essentially a true Church till in the Councill of Trent they pronounced an Anathema against all the maine truths of Christ and so gave him a bill of divorce yet justly when Luther Preached more light and holinesse many Nations and among them anon England did also separate from them and their congregations departed from them in Doctrine in part and in forme of worship Many corruptions remaining

THE MISCHEIFE Of Mixt COMMUNIONS FULLY DISCUSSED All maine Arguments on both sides are largely Canvased Many difficulties demonstratively cleared as that JUDAS was not at the Lords Supper c. When and how was the Originall of Parishes in ENGLAND Severall Cases of Conscience resolved As in case unworthy ones thrust into the Lords Supper what single Christians should doe and what the Congregation should doe A discovery what is the Originall and rise of all these Disputes and how a faire end may be put to all By Doctor NATHANAEL HOMES LONDON Printed by Thomas Roycroft and are to be sold by William Raybould at the Unicorne neere the little North Doore in PAULS Church yard 1650. The Mischeife of MIXT COMMVNIONS INstead of such mixturs Professors are called upon by the word to Separation This separation both name and thing hath a very ill name and opinion in the World But if we will heare the Scriptures if we will be for purity we must doe it There hath been in all Ages a generation of Pharisaicall men not without some shew of learning that have alwayes counterplotted to keep Ordinances low and keep under the power of godlinesse But if we desire our righteousnesse should exceed the righteousnesse of the Scribes and Pharisees as Christ commands Matth. 5.20 we must not be behinde the Scribes and Pharisees See the ●oot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose name signifies and their practise manifested that they did separate They separated from the grosse offences of the World Luke 18.11 They separated from any semblance or society of the grosse sort of people they would neither be with them nor like them Counting the common people John 7.49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but MOVEABLE Annimals yea ignorant Ideots and so accursed Therefore their common phrase of the Commonalty was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 People of the Earth They separated from the common sort of people in habit garments or attire contemning the bravery of the World they attyred themselves in such a garbe as might have more shew of sanctity like them of old Zech. 13.4 And this Sect of Pharisees were as ancient as diverse hundred years afore Christ 'T was their common phrase as R. Sophon testifies to say The garments of the people are the trampling of the Pharisees And they separated in their washings and purifyings to keep themselves undefiled with worldly things Matth. 15.2 Mark 7.3 4 5. And in many other things they separated from the common people But that which is most pertinent to our purpose is they separated from their company as much as possibly they could Luke 7.39 like them of old Isa 65.5 Come not neer Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touch me not according to that of Luke 7.39 And the Publican stood afarr off because the Pharisee would not joyne in worship with him So then not to separate at all is to be behind a Pharisee not to separate more then a Pharisee is not to obey Christ that our righteousnesse should exceed theirs nor to obey the generall voice of the Scriptures from Genesis to the Revelation Gen. 4.16 Caine went out from the PRESENCE of the LORD that is Caine was cast out of the Church otherwise Gods presence is every where And 't is mentioned Gen. 6.2 as a most sinfull mixture that the Sons of God took to Wives the Daughters of men And thus wee might goe on step by step thorough every book of the Bible but the multitudes of businesses command me to be briefe In 1 Kings 8.53 Solomon urgeth it to God in prayer for a blessing on Israel that they were a people separated from all the people of the earth In Ezra 10.11 they are commanded to separate themselves from the people of the Land as well as from their strange Wives Isa 52.11 the precept runs thus Depart yee depart yee goe out from thence touch no uncleane thing goe yee out of the midst of her be yee cleane Observe 1. That here is no expression of Babylon 2. That the intimations of the Chapter extend it to a separating from all Nations as to a polluting mixture 3. That t is expresse in the Text that the designe of God is that we so separate as to keep our selves from pollution with others 4. That the Apostle 2 Cor. 6.17 doth extend this place further then to the Jewes or to Babylon or the like particular place 5. That the Jewes were not now in Captivity This duty of separation is commanded likewise in the New Testament to all Christians In 2 Cor. 6.14 c. Be yee not unequally yoaked together with unbeleivers for what fellowship hath righteousnesse with unrighteousnesse And what communion hath light with darknesse and what concord hath Christ with Belial Or what part hath he that beleeveth with an Infidell And what agreement hath the Temple of God with Idols For yee are the Temple of the living God as God hath sayd I will dwell in them and walke in them and I will be their God and they shall be my people Wherefore come out from among them and be yee separate saith the Lord and touch not the uncleane thing and I will receive you and I will be a Father unto you and yee shall be my Sons and Daughters saith the Lord Almighty Observe 1. That great famous men for learning and piety Erasmus Beza Calvin Piscator c. doe not thinke this to be restrained to Marriage as some have dreamed by occasion of the phrase Vnequally yoaked but of communicating or partnership with men in spirituall pollution Plainely the Apostles bidding them Come out from among them cannot relate to Marriage once plighted For he states the question contrary 1 Cor. 7.12 c. That the beleeving married person may dwell with the unbeleiving yoakefellow And the Apostle levels his exhortation against all spirituall pollution and particularly against Idols and Heathenish Temples c. 2. That the Corinthians were neither Jewes nor were they in Babylon 3. That unlesse we thus separate God will not be a Father to us c. In Revel 18.4 this duty of separating is commanded to all Beleevers by a voice from Heaven John saith I heard a voice from Heaven saying Come out of her my people that yee be not partakers of her sins that yee partake not of her plagues Observe 1. That this is spoken to John a Jew when the Jewes properly so called were not in Babylon but in Jerusalem and Judea as doe testifie the Gospell of John and of the other Evangelists And 2. t is spoken to all Gods people in opposition to all Nations that had been polluted Vers 3. And 3. that it is meant of all fellowship with such as use a polluted worship with enmity against purity As Christ is sayd to be crucified in the street of the great City which is spiritually called SODOM and AEGYPT Revel 11.8 Though crucified locally at Jerusalem yet spiritually in Aegipt and Sodom because those names signifie filthy pollution and

it alone that so his sinne may goe no further nor the knowledge thereof if he reforme If not the next time he is discovered againe two or three must joyne together to admonish him and so to stop the sin and the disgrace if it may be among them If he goes on then these two or three must complaine to the Church or Congregation where he partakes of Ordinances If he wil not be reformed at the admonition of the Church then the Church as t is a Church of Christ can doe no lesse then cast him off as an Heathen But if the Church should be negligent to doe it the pretence of saying what can one member doe in this thing and so of sitting still is easily removed for if thou hast managed thy businesse according to this rule there are two or three of you to call upon the Church and to quicken at least the better party in it to prevaile with all the rest to cast him off If all this will not doe it thou hast this to doe namely to call in for the advise of other Churches as they did Acts 15. and until this be reformed you have another remedy namely to withdraw Communion with such a Church as shal so grosly neglect their duty For if as in 2 Thes 3.6 14. We must withdraw from every brother that walkes disorderly then sure we have no warrant to communicate with a whole Church walking disorderly where there is more sin and sinners with sin upon sin that offenders sins and their owne in not punishing him and disobeying the command of Christ pressed upon them by those two or three and the judgements of Christ hang over the heads of such a Church as over the Church of Pergamos and Thyatira for not proceeding against the Balaamites Nicolaitans and Jezabelians Yea as over Ephesus and Laodicea for being cold in their zeale Yet in the meane while there is no necessity for you two or three that have thus justly withdrawn for a time to be without that precious Ordinance of the Communion seeing other Churches more pure to whom you complaine wil allow you that priviledge til things be setled But it may be some will say this rule is If my brother trespasse against me but his trespasse is not against me Answ David tooke it to himselfe that the dishonour that was done to God by men of evil life was in some sort against him Psal 119. Psal 139. And therefore he there lamented the sin and abhorred the practise 2. If a Servant of your Family should commit fornication or drunkennesse with strangers not of the Family you would soon charge it upon him or her that they had offended against you and all the Family 3. If the offence doth not or will not fall under the orderly admonition first of one then of two or three so that thy brother goes openly on in his sin in the generall observation of the Church the Church without any more adoe seeing his obstinacy may cast him out as 't was the very case of the incestuous person 1 Cor. 5. Lastly we answer to this objection about the theefe on the Crosse That men that have been noted to walke disorderly should first give proofe and experience of their repentance that they have confessed their sins and forsaken them as the Scripture speakes afore they should be thought to repent and be fit to come to the Communion which we cannot righteously think they doe who goe on in their old sins longer then they are at the Ordinances If the Deacons whose cheife trust was onely the Churches stock of contributions must first be proved afore they be admitted into office 1 Tim. 3.10 how much more should the evil liver be first proved afore he be trusted after his evill walkings to partake of the holy things of God I appeale to you whether after a Servant hath been found false twise you would receive him the third time onely because he comes and offers you his service againe Shall we deale worse with God and mens consciences then with our selves about our estates and civil affaires Obj. 6 6. They object as their grand plea that Judas was at the LORDS SUPPER and out of doubt at the PASSOVER Answ 1. If he were onely at the Passover it yeelds no argument for mixt Communions for from a ceremoniall forme of worship of a Nationall Church under the Old Testament to an Evangelicall forme of worship of Congregational Churches under the New Testament is no true plumb and level to pitch the due height of the purity of the worship under the Gospel We see evidently all along the old Testament that if men were but ceremoniously cleansed and not guilty of capital crimes they were admitted to all Ordinances for the generall But we see the New Testament rules are more exact about the partaking of the Lords Supper as we have largely heard afore 2. If Judas were at the Passover and at the Communion also afore he was openly discovered it makes nothing for mixt Communions of such as are openly known to walke wickedly Christ now about to leave sensible rules of a visible processe as might suit to his office as he was a Mediator would not now anticipate as a God and searcher of the heart to keep out Judas from the Passover because he knew his heart was naught This had been to have left us a pattern that would have been more against mixt Communions then to keep out and cast out grosse offenders namely to have so done by them as soon as the Church had suspected their hearts had not been right 3. For certaine if I doe not grossy mistake Judas was not at the Lords Supper 1. That which makes many mistake that he was there is the order of the story of the Gospel as set downe by Luke Chap. 22. Namely because first there is mention of the Lords Supper v. 20. Then after that followes the mention of Judas his hand at the Table v. 21. And therefore as they thinke Judas was at the Lords Supper But we answer that we have but the sum of the history of the Gospel and the holy Ghost is not curious in observing the order of all things and therefore the order is quite contrary in Matth. 26. Namely first there is mention of Judas his hand at the Table that should betray Christ v. 21 22 23. And then after is the mention of the institution of the Lords Supper but no more mention of Judas till he came with the Officers to apprehend Christ So that same order is observed by Marke Chap. 14. First in v. 18 19 20. Is the Discovering of Judas that he should betray Christ And then after in v. 22. c. is mention of Christs institution of the Lords Supper and no more mention of Judas till he comes with the Officers v. 43. to apprehend Christ So that we have two to one for this order that Judas was discovered afore the Communion and therefore Judas