A brief and plain DISCUSSION Of that Question which of late hath troubled many tender CONSCIENCES;  
NAMELY, Whether it be lawful to receive the Sacrament of the Lords Supper in those Congregations where there is a mixture of some Ignorant or Profane Persons.  Tit. 1.15. 
To the pure all things are pure.  1 Cor, 11.28. 
Let a man therefore examine himself, and so let him eat of this Bread, and drink of this Cup.  
LONDON, Printed for John Wright at the King's Head in the Old-Baily. 1652.   

Whether it be lawful to receive the Sacrament in those Congregations where there is a mixture of some that are Ignorant or Scandalous.  
THat the Sacrament of the Lords Supper is a most sacred Ordinance, and aught to be used in a sacred manner; that it ought not to be polluted by profane persons, and such as come altogether unworthily and unpreparedly, all will easily grant; That such as these, aught to be kept back and not to be admitted, yea that every one in his place and order, according to that power which God hath given him, aught to use his best endeavour to keep such back, will not be denied by any that desire this holy ordinance may be preserved in its purity: But if for want of right Discipline (which is yet wanting in most Congregations of the Kingdom) or want of right Excercise of this Discipline, some Unworthy ones do thrust in and mix themselves with others in the use of this Ordinance, whether it be lawful for a worthy receiver to join himself with them is the question. And this is such a thing as hath much troubled the minds of many piously affected, who though they exceedingly desire to partake of this Ordinance, yet dare not do it, where there is such a mixture.  
That it is not unlawful to receive the sacrament in such Congregations, where there is a mixture of some that are Ignorant or Scandalous may appear by these reasons following.  
Argu. 1. Whatsoever Duty we are called unto by a Clear command from the word, we ought not to forbear the performance of it, unless we have as clear a command to the contrary: But we have a clear command to do this (that is to receive the Lords Supper in remembrance of Christ's death) and hereby to show forth the Lords death till he come, etc. No such clear command to call us from it when there is a mixture of Unworthy ones: therefore we are bound not to forbear it. If there be any such clear command to the contrary, let it be showed. The Apostle, when he delivers the doctrine of the Sacrament, 1. Cor. 11 23. when he shows the danger of coming Unworthily, and calls upon men to Examine themselves before they come, v. 27.28. had fair occasion likewise to have showed the danger of joining with others that came unworthily; yea it had been necessary for him to have done so, when there were some of the Corinthians that had divisions and contentions among themselves, v. 18. others that came drunken, to the sacrament v. 21. others that despised the Church of God, v. 22. yet he doth no where charge them not to join with these, in the use of this Ordinance, but only enjoins every man to examine himself, and so to eat of the Bread, and drink of the Cup.  
As for those places that are alleged by some to show the unlawfulness of joining in mixed congregations, in answer to them afterwards, it shall be plainly demonstrated, that all of them fall fare short of holding forth any such clear command for the Forbearance, as those  do for the Performance of the duty.  
Argu. 2. If it be unlawful for a worthy receiver to join with those that come unworthily, it is because he doth some way communicate with them in their sin.  
But he that comes rightly prepared doth no way communicate with the sin of the unprepared, so he may lawfully come.  
If the worthy receiver doth communicate with the sin of the unworthy, it is either because he communicates with such in the outward action, or in the inward affection.  
For the inward affection he hath no communion with them that way at all; the affections of the unworthy and worthy being altogether of a differing nature. The one comes with a heart humbled for sin; the other with a heart hardened in sin: the one comes with a heart hungering after Christ and his righteousness; the other without any sense of the need of him, or any true desire after him.  
The one comes with a serious purpose to forsake all sin: the other with a purpose to continue in sin, or at least without any serious or settled resolution to forsake all sin.  
For the outward action wherein both do communicate, that it is in itself good, being the very thing which Christ himself requires, namely to receive sacramental Bread and Wine in remembrance of his death and passion: and would be good in him that comes unworthily, if his inward affections were right. As the outward action of hearing the word, and joining in prayer, and calling upon God, is good when done by a wicked man; so is the outward action of receiving the Sacrament: The evil that accompanies these actions is want of doing them in a right manner.  
2. In all actual sins man's will is principium actionis, the principal cause of the act, how then can a man be guilty of that sin which another man commits, wherein his will hath no concurrence?  
3. If the worthy receiver should be accessary to the sin of the unworthy, than the unworthy should pollute the Ordinance of God, not only to himself, but to others: but this he doth not, for To the pure all things are pure, Tit. 1 15.  
Object. But is there nothing else required to free us from being accessary to the scandalous evils of such as come unworthily to the sacrament, but only self-preparation?  
Answ. Yet: It is our duty to admonish such, if their scandals be known to us, and we have opportunity to do it, Mat. 18.15.  
2. If they regard not our private admonition, it is our duty to do it before one or two witnesses, v. 16.  
3. If they, will not yet hear, it is our duty to acquaint the church-officers with it, if they be such as are fit and willing to yield any help, v. 17.  
4. If by none of these means unworthy ones can be kept back, it is our duty to mourn and be humbled before God, earnestly seeking for redress of this evil, 1 Cor. 5.2. If we have used our best endeavour for performance of these things, we shall not be involved in the guilt of such as come unworthily to the sacrament.  
Arg. 3. If be it unlawful to receive the Sacrament with those who come unworthily; than it is unlawful to do this with any such, or with those whom we know to be such: if with any such, than we must not join in receiving with those Hypocrites, from whom scarce any congregation is free.  
If it be unlawful only to receive with those whom we know to be such, than our Saviour would not have joined with Judas (whom he knew to be a thief and a traitor) in eating the Passover (for that was a sacrament of the same nature, and serving to the same end, with this of the Lords Supper.)  
Ob Christ knew Judas to be such an one, by his divine knowledge; as he was God only, and not as he was Man.  
Ans. By what knowledge soever he knew him to be such, yet if by his presence he had polluted the Ordinance, not only to himself, but to others, he would not have permitted him to join in it: for there was no care wanting in him to preserve the purity of God's ordinances.  
2. Though the other Disciples knew not that judas was a Traitor before they came to eat the Passover, yet in the time of eating it they knew it: for John having asked Christ who it was that should betray him, he answered, he it is to whom I shall give a sopp when I have dipped it, and having dipped the sopp, he gave it unto Judas. john 11.25, 26.  
3. If my knowledge of another man's Unworthiness should hinder me from joining with him, then when I know and am convinced of the unworthiness of any that comes, though his sin be such as will not call for a Church-censure, yet I must forbear: or if it be of a scandalous nature (though I have neither time nor opportunity of acquainting the Church with it, so as he may be kept back) yet I am debarred from coming.  
Suppose a Christian intending to receive the sacrament, should have certain knowledge of his neighbour's drunkenness or uncleaness the night or morning before he were to come (so as he had no opportunity either of admonishing him or acquainting the Church with it) is he therefore bound to deprive himself of the benefit of partaking of the sacrament, because another comes whom he knows to be unworthy: doth his bare knowledge of another man's sin involve him in the guilt of it?  
It is not in the power of any private person to keep away such as are unworthy, if therefore he sha●l do that which belongs to him (namely admonish them, or acquaint the Church Officers with it having opportunity, or be humbled & mourn for it if no good can be done) he acquits himself of the guilt of such as come unworthily. His Sin is not, the joining with such in receiving the sacrament, but the not performing of those other duties which God requires of him.  
Arg. 4. If the presence of wicked men doth pollute the sacrament to those that join with them in receiving it, than it doth pollute other Ordinances also to those that join with them in partaking of them, and so it should be unlawful to hear the word, and call upon the name of God in those Congregations where wicked men are present.  
The reason is, because we have external communion with them in these actions of worship, as well as receiving the sacrament: and in none of these we have any internal communion at all with them, but the outward actions being good, it cannot be evil to have communion with them in these (as hath been showed.)  
Oh. But in the use of the sacraments there is a nearer and higher degree of communion than in other ordinances, these being the nearest and strongest bonds of union and communion.  
Ans: Gradus non variat speciem. This is still but a communion of the same kind and nature, namely external: and so we have but a greater degree of outward communion, no inward at all, and if it be sinful to have communion with them in the outward action in this Ordinance, it is likewise sinful (though not so great a sin) to communicate with them in the outward act in other ordinances.  
Can we think that Hezekiah and Josiah should have been so much commended for celebrating those famous Passovers in their time, wherein there was such a mixture of many who were not cleansed according to the purification of the sanctuary, 2 Chron. 30.19. when Judah was universally corrupted with false priesthood, idolatry, images, groves, etc. if this mixture had polluted the worship to the people of God who came rightly prepared to the exercise of it? yea, can we think that when some amongst the Corinthians caused schisms and contentions, some that went to law with their brethren before heathen judges, some that did eat and drink with infidels at the tables of idols, some that denied the doctrine of the Resurrection, some that came distempered to the Lords Supper, that the Apostle would not have given direct charge to the Corinthians to have separated from these in receiving the Sacrament, if their presence had polluted the Ordinance to all the rest?  
Can we think that the Lord would have suffered idolaters, fornicators, tempters of Christ, murmurers to have eaten the same spiritual meat, and drink the same spiritual drink with his people in the wilderness, if they bade defiled these things not only to themselves but to others?  
Arg. 5. If the presence of wicked men doth pollute the Sacrament to those who come rightly prepared, than the efficacy, benefit, fruit and comfort of God's ordinances should depend not only upon his institution, blessing, the influence of his Spirit, and right qualification of those who partake of them, but also upon the qualification and disposition of all those who join with them in the use of them: which would make the people of God be upon great uncertainties, when they should receive benefit by his Ordinances, and bereave them of a great part of that comfort which they should reap by them, because they should always be in suspense whether some unworthy ones did not join with them in the use of them: yea it would as it were confine the comfort and virtue of them to the qualities and tempers of men.  
We have a sure word that tells us, that every one who doth examine himself a right, may come and eat of that Bread, and drink of that Cup: and in doing so he shall eat the body, and drink the blood of Christ, that is, be made partaker of the benefit or Christ's death and suffering; and this is that which must be the ground of our comfort in coming to the Sacrament, and of our assurance that we shall receive good by it, and not the consideration of the quality and condition of those that join with us in receiving; lest hereby we do in part suspend the power of God's ordinance upon the worthiness of men.  
Ob. But we ought to partake of pure Ordinances.  
Ans. So we may, though some impure ones join with us in the use of them. We ought to account the ordinances pure, if for the substance of them they be administered according to the pure & holy rule of the word. As in the hearing of the word we may be said to partak of a pure ordinance, if pure & sound doctrine be taught, if there be such an explication & application of the Scripture, as is agreeable to the mind of the Spirit speaking in Scripture, though some join with us in hearing whose hearts are like to the highway side, or the stony ground, or thorny ground: so in receiving the Sacrament we may be said to partake of a pure ordinance, if coming rightly prepared it be administered unto us for matter and manner according to Christ's institution, if there be the same outward elements, if these be blessed and consecrated by such words of Scripture, such holy prayers and supplications, as Christ hath appointed, if it be administered to such as have received the seal of Baptism, make outward profession of Christianity, though there be some amongst them whose lives and conversations be not answerable to this profession.  
Ob. But if scandalous persons coming to the Sacrament do not pollute the Ordinance, than they need not be kept away: then what use of Church Discipline?  
Ans. Though they do not pollute it to others, they pollute it to themselves, and their presence is offensive to others (especially to weak ones) who are grieved and troubled at it; therefore they ought to be kept away. But though this aught to be done, yet it must be done in an orderly way, and by those to whom God hath committed the power of exercising Church censures: which not being committed into the hands of every private Christian (at least any single person) such may lawfully come to the Sacraments, though unworthy ones be not kept a way: and if he comes rightly prepared, may come with assurance of receiving benefit by it, when for matter and manner it is administered according to Christ's institution.  
Now it follows that answer be given to such Scriptures and Reasons as are brought by some to prove the unlawfulness of receiving the Sacrament in mixed Congregrtions.  
Ob. 1.1. Cor. 10.17. We that are many are one bread and one body, becaves we are all partakers of one bread. Hence this argument is gathered.  
It is unlawful for us to make ourselves one Body with wicked men: But by partaking of the same bread with them we make ourselves one Body with them, for the Apostle saith, that we are all one Body, because we partake of one Bread.  
Ans. This place doth not prove that all who partake of one bread, are thereby made one body, but only the faithful true believers, such as receive in the right manner, for the Apost. doth not say all that partake of one bread, but we that are many are one body, because we all partake of one bread, meaning himself, and others that were like himself, namely true believers. And that this must needs be the meaning, appears by these reasons.  
1. The same (We) must be here meant which was spoken of in the former verse where he saith, The bread which we eat, is the communion of the body of Christ: now wicked men have no spiritual communion with the body of Christ, but only the faithful: Neither have they any further communion with the faithful, than they have with Christ, namely a communion only external, therefore they are not made one body with them.  
2. The one body which the Apost. speaks of in this verse is the mystical body, that body whereof Christ is the head, of which body wicked men are no parts.  
3. All those who are united together as parts of this body, partake of one and the same Spirit, which is the bond of this Union. There is one body and one Spirit. Eph. 4.4. But wicked men do not partake of the same Spirit with the faithful (this being the Spirit of adoption and sanctification, appropriated only to the sons of God, Gal. 4.6.) therefore they can have no spiritual or internal communion with them; An external they may have, and such have all hypocrites, with Christ himself, when they receive the sacrament, for they partake of that bread and wine which are signs of the body and blood of Christ, and therefore have sacramental relation to him.  
Ob. 2. A principal place is that of the Apost. 1. Cor. 5.11. If any that is called a brother be a fornicator, etc. with such an one eat not; this is brought to prove that we must not join with scandalous persons in receiving the sacrament, because than we must eat with them.  
Ans. 1. This cannot be understood of all kind of eating, for than we must never eat with them at ordinaries, at great men's tables, or any places of public meetings, which cannot possibly beavoided.  
2 This eating in scripture-phrase usually signifies friendly socice and familiarity. Thus the Psalmist saith, My familiar friend in whom I trusted which did eat of my bread, etc. Psal. 41.6.  
And this our Saviour applies to Judas, whom he had chosen to be one of his disciples, and with whom he had daily familiarity, Job. 13.18. thus David adviseth Solomon, that the sons of Barzillai should be amongst them that did eat bread at his table, that is, among the number of his familiar friends, because they came to meet him when he fled from Absalon. 1. King. 2.7. thus it is said, that many shall come from the East and West, and sit at table with Abraham, Isaac and Jacob in the Kingdom of God, that is, shall have nearest familiarity with them. Luk. 13.28, 29.  
3. That in this place, eating must be so, understood, appears, because eating mentioned in this place is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9, keeping company, or being mingled with them, which must needs be understood of familiar society, because he adds in the next verse, that if we will not keep company at all with such, we must go out of the world.  
Ob. But the argument is further carried on and thus urged; if we must have no civil society and familiarity with wicked, much less must we have religious society with them, which is the nearest and most intimate of all.  
Ans. This argument follows not; for the case is altogether unlike, as appeareth in these two particulars.  
1. Religious society is indeed the nearest and most intimate of all, betwixt those who are truly religious, but not so betwixt them and wicked men in religious duties, though they join in the same outward action yet they have no inward society or communion with them, there is no mingling of affections with them, as it is with those who join in civil society and familiarity; yea their affections are altogether disagreeing one from another (as hath been showed) and their society merely external; they have no other kind of communion with them, than wicked have with Christ, when they partake of the outward signs of his body and blood.  
2. Civil society is elective and voluntary, in a man's own free choice; but this in receiving the sacrament is not such, for it is a necessary duty to receive the sacrament, this is enjoined as a necessary means to keep a thankful memorial of Christ's death. As it is necessary to hear the word and to pray, so it is necessary to receive the sacrament; we have a command to do this, and must not neglect it; And when wicked men do thrust themselves in, and join with us in the action, it is altogether contrary to our minds & wills. A man hath liberty to choose those companions whom he will familiarly converse withal, but many times he hath not liberty to choose his own company in receiving the sacrament: so that this differs from civil society both in regard of intimacy and liberty, which that is accompanied withal, but this not so.  
Ob. 1. Cor. 5.6. A little leaven leaveneth the whole lump. Hence it is gathered, that we shall be infected with the guilt of wicked men, if we join with them in receiving of the sacrament, because in that action we make ourselves one lump with them.  
Ans. The Apostle directs this speech, not to any particular Christian, but to the whole Church of Corinth, and his scope is not to call off any Christian from receiving the Sacrament, though some unworthy ones did join in the action, but to stir up the Church of Corinth to exercise the Church censure against the incestuous Corinthain by showing the danger which his example and company might bring to others if he went unpunished, ●amely, embolden them to the committing of the same or other like sins: or if this sin went uncensured, it might involve the whole congregation in the guilt of it, because they did not what they might and what they ought to do against it.  
2. The argument which the Apostle here useth is a similitude, now similitudes do not hold in all things, and therefore must not be stretched beyond their due bounds. Leaven is a natural cause of souring the lump, and therefore works certainly and constantly if no hindrance comes in ●he way. Scandalous sins are not natural but moral causes of infection, and therefore work not necessarily but contingently, namely where there is a fit disposition to receive their impression. There is a disposition in some or other in a congregation fit to receive infection from the example of a scandalous sinner that goes uncensured, and a readiness to be emboldened by it: but there is no such danger in a worthy receiver to receive infection, because he is of another quality and disposition: and this example doth not encourage such an one to ill, but rather afflict and grieve him.  
The Gospel is compared to leaven Mat. 13. and it is a moral cause of conveying its sweetness, namely of working saving grace in the hearts of the hearers, but it doth not this in all, or the greatest part, but only in those, whose hearts God is pleased to fit and dispose for the right receiving of it.  
3. As scandalous sins are leaven, so is hypocrisy. Our Saviour bids his Disciples take heed of the leaven of the Pharises which is hypocrisy. Luk. 12.1. if therefore the whole lump (the whole congregation) must needs be leavened by the presence of some wicked men, it must be leavened by the hypocrisy of others, and so we shall be free in no Congregation. All therefore that this place proves, is, that it is the duty of every Church and Congregation, to use the best means they are able that scandalous sinners may be censured, lest their example and presence prove hurtful to others, but it proves not that it is unlawful to join with others in the use of God's ordinances, in such actions as are in themselves good, and which God requires.  
Ob. 4.2. Cor. 6.14, 15. What fellowship hath righteousness with unrighteousness, hath light with darkness? etc. so we must not communicate with wicked men.  
Ans. The thing which the Apostle here condemns in the Corinthians, is the having fellowship with idolaters at feasts in their Idol Temples, eating those things which had been sanctified to Idols; or joining with heathens and infidels in marriage society. Now what a wide, and far-fetched consequence is this? Christian's must not have fellowship with Idolaters and heathens at their idol tables, they must have no marriage society with them (which is the nearest society of all) therefore they must not have society with such as profess Christianity in the use of the Sacraments; we must have no fellowship with wicked men in the wicked works of darkness, will it follow therefore that we must have no fellowship with good men in good actions, because some wicked ones are mixed amongst them? may we not join with wicked men in the use of God's ordinances, as hearing the word, prayer? etc. (for if this argument hath any force, it reacheth to other ordinances as well as the Sacrament, to exclude us from having felllowship with them in my of them) for what fellowship hath righteousness?  
Ob. 5. Come out from among them, and touch no unclean things, 2. Cor. 6.17. Go out of her my people that you be not partakers of her sins, Rev. 18 4. Hence some collect, that we must come out from those congregations where wicked men are admitted.  
Ans. These collections are as wide and weak as the former, we must touch no unclean thing, we must join with no wicked men in wicked actions, doth it therefore follow that we must not join with them in good actions? we must come out from Babel which is the mother of fornications, which teacheth the doctrine of Devils, which practiseth all manner of idolatrous worship, which makes herself drunk with the blood of the Saints, doth it therefore follow that we must come out from Christian congregations, where the word is purely and sound taught, and the sacraments (for the substance of them) administered according to Christ's institution.  
4. He that bade his people come out of Babel, bade them not come out of Pergamy and Thyatira, where there were as great corruption tolerated (if not greater) than are to be found in many of our Congregations. We may wonder that such as seem not to own separatists & their way, should yet blow, with their heifer, bringing the very same Scripture, and applying them the very same way, and to the very same ends that they have done, when as satisfying answers have been given to these long since by many worthy men: and that mist of darkness which some sought to raise from them, hath been so fully dispelled & scattered, and that again and again.  
To conclude, let every sober-minded Chiristian seriously consider whether this separating from the Sacraments in all our congregations, do not open a direct way to the infringing & violating those great Gospell-rules whereby we are tied to the preserving of the unity of the Spirit in the bond of peace, and maintaining Christian love and fellowship one with another, (which the scripture holds forth ten times more clearly, than it doth any point of purity aimed at by this separation) We are called upon again & again to the preserving of love, Above all things put o● love, which is the bond of perfection, Col. 3.14. Above all things have fervent love among you, 1. Pet. 4.8. this is made the character whereby Christ's true disciples are distinguished from others, John. 13.35. and the note whereby we know that we are translated from death to life, namely if we love the brethren, 1. joh. 3.14. But where are we bidden above all things to take heed that we receive not the Sacrament in mixed congregations? we are charged in the name of the Lord Jesus Christ that there should be no divisions or schisms (as the original is) amongst us, 1. Cor. 1.10. But where are we charged in the name of the Lord Jesus not to join with any unworthy ones in receiving the Sacrament? why should we let go a certainty for an uncertainty? a certain unity, for some doubtful degrees of purity? for such things as (if they be required of us at all, yet) are not urged upon us with half that clearness and strength of scripture as the other are. Though Christ come to set a difference betwixt his own and the world (even such as were tied together by nearest outward relations, as father and son, etc.) yet he came not to set a difference betwixt his own and his own, betwixt the living members of his body: for these he prays that they may be one as be and the father are one, Joh. 17.21. these he gives in charge that they love one another, John 15.17. And these commands are joined together, as things of like necessity and validity, namely that we believe on the son, and love one another. 1. joh. 3.23. Love is the bond of union and communion betwixt all the members of the body. How great a breach hath been made in this bond, by this branch of separation (namely separating from the sacrament) daily experience too sadly shows. How can this bond continue firm, when there is a continued withdrawing from those actions wherein Christian union and communion doth principally consist, and whereby Christian love is principally preserved?  
What is that division or schism which the Apostle doth so earnestly dehort from, 1. Cor. 1.10. but a groundless separation from a true Church? And is not this a great degree of such a separation when we separate ourselves from them in those actions which are the greatest bonds of union, and strongest means of spiritual communion? Heathens are allowed to join with Christians in other ordinances (as hearing the word, and prayer) but not so in the use of the sacraments, because they are not looked at as members of the same body: if therefore we will join with the members of Jesus Christ only in the use of the other ordinances, but vot in the use of the sacraments, what privilege do we allow them this way, or part of spiritual communion with us, more than heathens are allowed? The Apostle chargeth the Corinthians with schism, because they were partially addicted to their teachers, one holding of Paul, another of Apollo, another of Cephes, 1. Cor. 1.12. compared with 10. yet they did not separate themselves one from another in hearing the word, or receiving the sacraments: if therefore we practise separation these ways, how can we acquit ourselves from a great degree of that schism which he there condemns?  
Many of our Congregations are not denied to be true churches even by such as withdraw from our sacraments: if any should be doubtful this way, they may receive satisfaction from scripture-growds, which therefore may be briefly mentioned.  
1. That is a true church which is built upon the foundation of the Prophets and Apostles (namely the doctrine of the Prophets and Apostles) jesus Christ being the chief corner stone, Eph. 2.19, 20. that divers of our congregations are so, it cannot be denied.  
2. That is a true church which is the pillar and seat of truth, 1: Tim. 3.15. that it, to which the truth is as it were fastened, and by which it is held forth in a constant continued manner, (As the laws of a kingdom were want to be fastened to pillars, and by them to be held forth to the view of all) and so it is in many of our congregations.  
3. That is a true church where salvation is to be had: namely by the use of those ordinances which are there settled, and in a constant course administered. Thus our Saviour proves the Church of the Jews to be a true Church, namely salvation was of the jews, Io. 4.22. It was to be had in an ordinary course by those means that were planted among them: though all things were then extremely corrupted.  
4. Those are true Mothers which bring forth true legitimate children to their husbands: such do some of our Congregations daily bring forth unto Christ. Divers of those who do now withdraw from us will not deny themselves to be truly begotten and brought forth unto Christ in our Congregations.  
Suppose those Logical notions about the matter and form of a Church (which some much insist upon) will not exactly agree to many of our Congregations (if taken in a strict sense) yet if there may be found in them all the essentials of a true Church, namely those great ordinances of sound and saving preaching of the Word, and Sacraments administered according to Christ's institution (for their substance) in a settled way, and a considerable number of persons submitting themselves really to those ordinances, and others also in outward profession; they cannot be denied to be the true Churches of Christ though defective in some things that make much for the well-being though not necessary for the essence or being of a Church.  
Now if divers of our Congregations be the true churches of Christ, every true Christian should think how dangerous a thing it is to make a schism in the body by separating from them, and therefore not dare to do this without strong and evident grounds of Scripture leading thereto, since there are so strong grounds to the contrary, the light of which shine forth as Clearly as the light of the sun at noon tied in a bright Sunshine day.  
If nothing be allowed in our Congregations destructive to the being of a true Church; If nothing be wanting in them essential to the nature of a true Church (the oracles and ordinances of God being fixed and settled in them, and there being a fixed fellowship in partaking of them (for the substance) according to Christ's institution) let every conscientious Christian seriously consider whether he doth not more violate Ghospel-rules by separating to make schisms and breaches in the church of God, than by a loving and peaceable joining with his brethren in partaking of these ordinances to preserve unity and peace, without which the Church of God cannot long subsist, or have any being at all.  
FINIS.