THE BRAMBLE BERRY: OR, A brief discourse touching participating in mixed Assemblies at the Sacrament of the Lords Supper, wherein is most full and clear satisfaction given to every weak and doubting Christian, both by testimony out of God's Word, and many invincible reasons and arguments for that purpose, grounded upon the same, wherein is first principally discussed and resolved these three main Questions following: 1. Whether the congregational Assemblies in England be true Churches of Jesus Christ, yea or no? 2. Whether it be lawful to participate at the Sacrament of the Lords Supper among carnal and profane men? 3. Whether the admitting of ungodly men to the Table of the Lord be sufficient warrant for Ministers to desist the public administration of the Sacrament, or for particular members to decline it, or separate themselves? SECONDARILY, Brief and satisfactory answers given to all the principal places of Scripture alleged to maintain 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 faithful petitioner and careful 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 think to have waded so fare into it as I was afterward necessitated for satisfaction both of myself and them; nor that such pieced and unpolished lines should ever have cumbered the Press: 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 satisfy 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 public sight, for which I may meet with private censure; but knowing the most pious and learned endeavours that ever yet saw the Sun have been obnoxious to censorious humours, I wave that: the Lord knowing that my principal aim herein is the glory of God and the peace and concord of his Church and people in endeavouring the uniting of the affections and opinions of God's people, which in these times of distraction are so divided in and about the point of mixed participation at the Sacrament of the Lords Supper, it being an Ordinance of so high concernment: and indeed the diversity of opinions in and about this and other parts of Go●s worship, even in godly men, is the main ground and Bases upon which not only Papists and Jesuits and others of that Romish rabble would build that great difference that is fallen between his Majesty and Parliament, and make the very cause of all the rapines, ruins, plunderings, and bloudsheds in the Kingdom; ●ut even our carnal Gospelers, Neuters, and Lukewarm Professors, yea our Athisticall and Profane wretches go hand in hand with them in this scandalous strain, as if the great Council of the Kingdom 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 ears of God's people are daily filled from the mouths 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 endeavour in my next meditations for public not being able to hear the cause of God wounded, and be silent, lest the very stones should cry out upon the great neglect of such unto whom more properly it belongs: yet I believe these men who ever they be that make this disturbance in our public Assemblies by singing down Service, pulling Common prayer book and surplices out of the Readers hands and from his back, keeping their Hats on in time of Common-prayer, withdrawing from the Sacrament because carnal men are admitted, although in other respect they may be godly, yet by this their preposterous and blind Zeal, for at the best it must be Zeal without knowledge, have done more hindrance to that great work of Reformation, so much prayed by for all God's people, and laboured for by that honourable Assembly of Parliament, than all their endeavours 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 Jesuits themselves not being able to hatch such another stratagem for their purpose, for by this means all the neuters of the Kingdom are readier to side with them then those that stand for the cause of God and the Kingdom, not that I go about to plead for any corruption or innovation in the Doctrine or Discipline of the Church, but do earnestly desire that men would wait upon God in the use of lawful means till he shall be pleased to perfect the work of Reformation by such instruments as are lawfully called to it, and entrusted both by God and man with the great affairs 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 poor thatched Cottage, lest the work become more tedious than either toothsome or profitable, I hasten, desiring (the) good Reader not to expect here either Learning or Logic, but a plain, and I hope profitable discourse fitted to the meanest capacity, for whose sakes my pains is principally spent upon it; neither would I have been so easily prevailed upon to come to public, 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 aught to be sequestered from the world, do either utterly forget, or wholly neglect to speak 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 add a blessing upon that, though the work be mean and the Author despicable, yet God may have glory, and his Church and people benefit: And if any thing dear Christ an have fallen from my pen distasteful to the tender conscience, I desire it may be imputed to my weakness, and want of time to make things more clear, rather than want of affection to give satisfaction to such a soul: for as the meditations are irretoricall and broken, so are the pieces a d patches of time spent upon them, as my calling would permit. And to the end thou mayest profit, I desire thou wouldst have patience to read it first once thorough by reason it is not so methodical as I could wish it, and afterward with more deliberation consider: Secondly, that thou wouldst not receive prejudice at the meanness of the Author, who intends thy good: And lastly I desire the Lord to add 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 engage my poor Talon for the like furture benefit. Thine in the Lord Jesus, W. L. A brief discourse touching participating in mixed Assemblies at the Sacrament of the Lords Supper, wherein is most full and clear satisfaction and resolution given to every weak and doubting Christian; concerning these three Questions following; to such places of Scripture as seem to maintain a Separation from our Church Assemblies. COnsidering there are many in this Kingdom, and in these days 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 mainly intent, to wit, the second Question, Whether it be lawful to participate in and among profane and ungodly men at the Sacrament of the Lords Supper; to speak something to the first, and only so much as shall be requisite to make way to the second and third question, which by God's assistance I hope will satisfy the impartial and indifferent Reader. First then concerning the truth of our Church Assemblies, that they are true Churches of Jesus Christ. I lay down this as an undeniable truth, that that Church or Church Assembly wherein the fundamental truths of the Gospel of Jesus Christ is truly taught, the Sacraments and Ordinances of Christ dispense, ●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 proof hereof I propound the example of the Church of the Jews, the Apostolic Churches of Corinth, Galatia, and also the the 7. Churches of Asia, spoken of by Saint John, Revel. cap. 1. verse 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 Jews. 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 profane, blind leaders of the blind; Christ therefore exhorts the people not to do after their works, but after their say, for they said and did not: very hypocritical binding heavy burdens upon others, but not touching them themselves with their least fingers, proud and ambitious, loving the uppermost seats in the Synagogues, and made broad their phylactaries, all what they did was to be seen 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 E●ek. 22.26 they chose 〈◊〉 every year, and according to our best expositors they bought and sold the Office for money: they were also principal violaters of the Law of God. Secondly, the people were generally notorious and profane, for at Nazareth they were so evilly disposed and so enraged against Christ, that they all risen up to throw him headlong down 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 works 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 known the things that belong to thy peace! See also how they made havoc of the Lords Prophets, beating them, stoning them, etc. and as for their affection to the Lord Christ, Luke 23.19 they prefer Barrabas a thief and murderer before him. Mark 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 profaned and made a den of thiefs, they bought and sold Oxen, and Doves, and made it an exchange for coin. 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 Commandment of no effect, a man might neglect his Parents by giving to the Temple; they forbade murder and adultery in the act, but allowed them in the heart; their Sacrifices also corrupted, offering the blind and lame, which were not only forbidden, but hateful to God, in a word: the same people that the Lord calls his peculiar and chosen ones, he calleth also a stiffnecked, unwise, and rebellious people, a sinful Nation, yet all having right to the external Covenant, and all join together in the external worship, ordinances and service of God; yet the scandalous infected not the better part, though they had fellowship in external 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 himself. 3. There were amongst them fornicators, unclean, and contentious persons. 4. Divers profane persons came to the Sacrament of the Lords Supper, some coming hungry, some drunk, and many of heretical and schismatical spirits and opinions, which are more hurtful in the Church of God then profane men, by reason one is an evil that every man knows, the other being an error to seduce the judgement, is more hurtful and dangerous. 2. Corrupt in Discipline. 1. Their Discipline was not put in practice, for there was fornication among them, not only unpunished, but unsorrowed for. 2. These Schisms 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 Jews, 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 eat 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 she also suffered Jezabel to seduce people to fornication and idolatry. 5. The Church of Sardis had only a name that she lived, and was dead, Rev. 3.1.4. there were but a few names in Sardis that had not defiled their garments by spiritual fornication. 6. Philadelphia also had some that professed themselves Jew's, 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 lukewarmness, self conceitedness, yet poor, miserable, blind, and naked. 4. The Church of Galatia corrupt also. 1. They were even bewitched with the Doctrine of works, Gal. 3.12.7. thinking salvation had been by keeping the Law, a fundamental error, for then Christ died in vain. 2. They turned again to weak and beggarly rudiments, observing days, months, times, and years, in so much that for their superstition Paul was afeard of them, Gal. 3. ●. 10.11. that though they professed Christ, yet his labour was in vain 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 down concerning the marks of a visible Church: for I speak not now of the marks of an invisible Church, as these following, and such like; 1. To be borne of God. 2. To be known of God. 3. To have the Spirit of God. 4. To be joined to Christ by faith: but of the marks 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 appear 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, baptising them in the name of the Father, etc. teaching them to observe all that I have commanded you; and lo, I am with you always unto the end of the world, Amen: hence is that our Saviour speaks concerning the Jews, John 4.22. Salvation is of the Jews, 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 believe, Acts 18.10. and for the sake of believers, Paul also is said to preach the Word at Corinth, because the Lord had much people there to convert to him. 2. The Lord adds Seals of his Covenant to such a people, as Baptism and the Sacrament of the Lords Supper; for as Circumcision was a sign of the Covenant between God and the Jews under the Law, Gen. 17.1. so is Baptism to Christians under the Gospel: therefore our Lord Christ saith to his Disciples, Go, teach and baptise, etc. And for the nourishment and strengthening his people in his ways, 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 main mark 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 external Covenant with believers; 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 profess Christ, and such as were saved were added to the Church, yet all that were added doubtless 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, than 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 baptised 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 actual 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 mark of a member of a visible Church. Object. If profession serve the turn, than 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 own 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 do 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 do not so much as profess. 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 baptised into the Christian faith, and so admitted and received as visible members of the Church. 3. The most profane of them, especially such as come to the ordinances of hearing and receiving the Sacraments, do verbally confess Christ though their conversation deny him, so that however God hath not given them grace to walk according to their profession, yet they do verbally confess 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 do is to the true God, though it be in a way of their own perishing; there were many profane ones in the Church of the Jews, and also in Corinth, yet true Churches, and these most of them in their best tempers and cool blood will speak well of the ways 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 hypocrisy by their thrusting themselves into the Assemblies of God's people, claim interest in the Ordinances of God, nay in the Lord Christ, taking the name of God into their mouths, Psal. 50.16. yet hate to be reform. 4. Though there be many such profane wretches that thrust themselves into the Assemblies, yet the Lord hath his number of chosen ones that both profess and practise obedience to the Gospel, for whose sake the Ordinances are continued, and the presence of God in them, so that the uneven walking of wicked men doth neither take away the benefit of the Ordinances from the godly, nor give a nullity to the Church. 5. This also is that that will leave them one day without excuse, that they sinned in a Land of uprightness, in the midst of so much light, and of enjoyment of so much means, and also aggravate their sin, that they have presumptuously laid claim to the Ordinances of God, and have been negligent and careless to walk suitable, hereby they in the Sacrament eat and drink to their own damnation, and become guilty of the body and blood of the Lord Christ in trampling his sacred blood under their feet, and crucifying to themselves the Lord of life. Object. The Church of the Jews was a true Church, and so the Church of Corinth, and the rest named, they were a people in Covenant with God, rightly constituted, and there was never a national Church since the Jews were rejected. Mr Bal●●●●● ●rounds o● Sep pag. 1ST. Ans. Religion ever since the fall is all one in substance, though different in the dispensation, and the Church one and the same, though different in its manner of government and measure of its gifts fitted to the several ages thereof; the mysteries are varied according to the times, but the faith whereby we live is the same in all ages, and as God is unchangeable, so is the Covenant unchangeable, that excepted which was peculiar to the manner of dispensation: the confederates and members of the Church one and the same by God's approbation, and so the common nature and essence of all true Churches and essential constitution from the beginning to the end of the world. In all ages of the Church the members thereof ought to be holy and Saints, or they shall not be approved by God, Psal. 50.5.16. they are Saints who have made a Covenant with God by way of Sacrifice: the wicked have nothing to do with the Covenant, the end of the calling of the Church is holiness to the glory of God at all times, and is true in all ages. Gen 4.26. Luke 20.26 Mat. 5.16. 1 Pet. 2.12. Acts 2.47. And they which are unanswerable to this end, or clean contrary affected, they are not called into Covenant or communion with God: if in one age of a Church the Scripture ascribe not holiness to a people for some few sake, if the rest be unholy and profane, it ascribes it not to them in any age. If in one state of the Church unclean persons do pollute, Leu. 14.46, 4●. Hag. 2.12.13, 14. 1 Cor. 5 6, 7 and unhallow clean persons and things, as a little Leaven leaveneth the whole lump, this must hold true in every age in its proportion. And therefore if ignorant, unwise, impenitent, uncircumcised in hear●, and life, rebellious and stiffnecked in course and conversation, might be in external Covenant with God, and (in that respect) a separate and holy chosen people with whom the people of God might hold external communion in the Ordinances of worship, than it is lawful for Christians to partake in the Ordinances of God's worship, though scandalous livers be admitted, with whom in partaking we have only external communion: for if the scandalous were in Covenant in the Jewish Church, they may be so now; if communion with the wicked defile now, it defiled then; Leu. 19.17. if the godly might communicate then, because they could not cast them out, even so may they now; if the faithful be bound now to reprove their delinquent brother, and not suffer sin to rest upon him, the same duty concerned them in former times. If the Sacraments be now available and of use according to Covenant and promise which God hath made to the faithful and their seed, and no otherwise, Gen. 17. 7.2●.4. as indeed the Sacraments are all one in the common nature, so are they in their use only available to the children of the Covenant at all times. If it be contrary to the main ends for which the Lord calleth and gathereth a Church, and preserveth it upon the earth, that wicked and ungodly should be received into Covenant, or permitted to continue in the external society of the faithful, Jer. 5.31. Jer. 9.2.3. Esa 57.3. & 1.4. it was unlawful in the Jewish Church as well as now in Christian Churches. And therefore if the Church of the Jews, notwithstanding all that hath been said, were the true Church of God when it was corrupt in doctrine, manners, officers, ordinances of worship, when the teachers were dumb Dogs, Jer. 11.14. Esa. 50.1. Jer. 3.11.2.13.11. blind guides, the Prophets prophesied lies, the Priests received gifts, and the people rebellious, adulterous, oppressors, an assembly of rebels, when the Priesthood was bought and sold, the Temple defiled, the Law corrupted with false glosses, and made void with sinful Traditions, when error, heresy, idolatry, oppression, stubbornness, and all manner of sin was rise among them. If for all this they continued the Lords visible flock, and the Lord owned them for his people, and the Prophets and faithful held external communion with them in the Ordinances of God, than the Covenant of God is not disannulled with his people, nor the Church unchurched, though ignorant & profane persons are tolerated in the Assembly, nor the godly defiled, because scandalous persons are suffered to communicate. Besides, I would feign know what may be said of the Church of the Jews in defence of it under the Law, that may not in a more ample and large sense be spoken in justification of the Christian Assemblies under the Gospel. First, for the Covenant made between God and them, choosing them from other nations, to place his name among them, and making Covenant with them to be their God, and they his people; all was upon condition of faith and obedience, and this Covenant was made with them only: but the Covenant under the Gospel between God and his people is of a fare larger extent, reaching to all Nations, neither is his presence limited to any one particular place or people as then it was; Esa. 55.1.2, 3, 4, 5.7. Joel 2.32. John 4.20, 21, 22, 23, 24. nor his worship consists of so many burdensome Rites and Ceremonies, and legal performances; the dispensation of the Covenants, and of the worship of God differ, but the condition is all one, made and built upon faith and obedience, as than it was; though they by faith saw the Lord Christ yet to come in types, figures and shadows, we behold him in his word by faith already come, having finished the work of our redemption, and now abides in the Heavens to make intercession for his people. God calls people now to him by the Word and by the Spirit, 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 substantial and spiritual manner; they had the Law, we the Gospel; they the promise of God's 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. ●7. Mark 16.16. John 3.15. they served God under the Law, we under Grace. If God call a whole Nation to a visible and external 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 Jews was, and as lawfully called and constituted, though very corrupt in Disciplin●●●d Doctrine, and members also: the Word may be preached to Heathens and Infidels for conversion, as Paul did to the Athenians, and to the blasphemous Jews, and yet had no external 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 Baptism and external profession for their sound conversion unto God from particular sins and building forward in grace and godliness: there is no communion with Heathens nor infidels, because they are not of the Christian society, but scandalous persons received in by Baptism, and not cast out by public 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 external Covenant; to use one Ordinance and not another, is to make a Schism 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 believer, so their presence in hearing the Word would have the same effect to defile the Word also to the faithful; but the presence of the wicked defile not the ordinance to the worthy believing Communicant, neither the Word to the prepared and sincere hearer, therefore it is lawful to participate in mixed 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, than 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 mark of a true Church, when fundamental points upon which salvation or damnation dependeth, are erroneously 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 maintains universally fundamental 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 unknown 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 read the Scriptures, which is absolutely against the command of Christ, and the salvation of mankind; the Lord Christ saith, Search the Scriptures, for they testify of me, John 5.39. Acts 17.11. and in them ye think to have eternal life; and see the men of Berea commended by Saint Paul for that the Pope prohibits upon pain of Inquisition. 3. They preach and press their own tenets, the Pope's Decrees, and their own Traditions, before the commands of God, placing more infallibility and confidence in the Pope, a sinful mortal 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 believe, maintaining the Doctrine of Freewill, of merits, of inherent righteousness, maintaining also lawful ignorance, nay commending it for the Mother of Devotion, which the Lord himself saith, is the cause of perishing; they hold also the Scripture is not sufficient to salvation, but the Pope's Canons must be added; they also hold and maintain confession of sins to Priests. That the Pope and Popish Priests have power to forgive sins, they can sell pardons for money. They deny the Doctrine of Election and Predestination which the Word of God so fully holds out. They maintain 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 aught to be the only Mediator of our peace. They overthrew the Doctrine of God's free Grace, and of justification by faith in Christ, by the works of super-erogation, merit, etc. They worship Saints and Angels contrary to the Word and command of God, ordain seven Sacraments, five more than Christ ordained. Esa. 42.8. Col. 2. 1●. Rev. 19 ● Acts 10.25, 26. Judg. 13 15 16. Mat. 4 10. Luk. 22.15 16, 17, 18, 19, 20. John 6.33. They also turn the Sacrament of the body and blood of Christ to an Idol Mass, and maintain that gross and palpable error 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. Mark 16.19. Luke 24.2, 3. John. 16.28. Phil. 3.20. Heb. 8.1. and 10.12. Besides these and other fundamental errors, as the palpable Idolatry, etc. many other of less concernment, as their Feast days, Fast days, Doctrine of single life to the Clergy, Dispensations to sin, etc. 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 fundamental errors 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 marks of a true Church, as a lawful Ministry and true Discipline. Answ. Yea, both these are necessary in a Church, and we also imply a lawful Ministry 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 Ministry and Discipline, and yet the Church be a true Church of God; as a man though he have some infirmity or imbecility 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 real man, as in case of the Palsy, and the like debility. This we know, that no true Church can be perfect in this life, either in the internal or external frame thereof; As all true Churches from the beginning have done. for if not any one man, much less a whole Congregation: and if the Lord be pleased to account the Church to be his, when it fails in the internals of the worship and service of God, surely we have no reason to think 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 lawful Ministers. Answ. It would be something difficult I think 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 godliness in their conversations. Phil. 1.15.18. 3. If they be furnished with ministerial qualifications. Let their calling, standing, and preaching, be allowed by Bishops or not, they are no whit the more unlawful in their standing or practise: Ma●k. 9.38 39, 40. Num. 11.28 29. so Eldad and Meldad they prophesy, and Moses allows them; and desires all God's people were Prophets: viz. that they might be able to deliver the mind of God to the people: and truly we should not envy, though there were a greater number furnished with ministerial 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 aught to be) men able to judge of men's learnings, parts, and qualifications, for the Ministry; 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 Supreme Magistrate, or their usurped authority exercised over the lives, liberties, estates, and consciences of men; their great intermeddling with secular and temporal affairs and jurisdiction: this, though it be unlawful, yet this makes not their callings to the Ministry unlawful, or them uncapable of electing or ordination, no more than the abuse of any calling makes the calling unlawful, though men by abuse may make themselves unfit and uncapable of their lawful callings. We must therefore condemn them in what they have done that is unlawful and unjust; but the appointing Ministers to preach the Word of God is a lawful action, and not derogating from their function as I conceive: and indeed we should have had little or no cause to complain of them for this, had they been faithful in the trust reposed in them, and appointed such over and in the Church as were godly, learned, and painful, 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 unlawful? no surely, neither doth their giving orders to Ministers make their Ministry unlawful, as it is lawful to pray and preach without them, so is it with their consent. 3. Know the principal call of a Minister is from God, for if men be rightly qualified and gifted for the Ministry, that they are enabled from God to deliver his mind out of his Word to his people, and preach sound Doctrine approved of by the Scriptures, and the faithful who are enabled by the Spirit of God to try the spirits whether they be of God, yea or no; 1 John 4.1. this makes men lawful Ministers of the Word of God, whether approved by the Bishops or disallowed by them: and indeed this is that that God's people should especially look after, and less trouble and puzzle themselves about their standing or not standing by Bishops; I know if I should ask such men as account such Ministers Antichristian, and their callings unlawful; whether the Bishops disallowing or disapproving of one rightly qualified for the Ministry would make him uncapable and unlawful to preach; they would answer as I do myself, Certainly not: then I conclude that as their disapproving of a man makes him not unlawful, if he be qualified, much less their allowing or approving of him; for God is the great caller and sender, and if he send men to preach, or call men, Ma●. 9.38.39. who shall contradict it? our duty therefore is to pray the Lord of the harvest to send painful labourers into his Vineyard. Object. Our Bishops have placed over us profane, idle, and wicked men, not fit to take charge of the flock of Christ, yea and many as ignorant as profane. Answ. For such as are ignorant and unable and idle, these are altogether unfit, and this is the great sin of them that were in authority in the Church to suffer it: as for scandalous and profane livers, they also are sinfully thrust upon the Church, but if they preach well and truly, take pains in the Ministry, the viciousness of their lives make them not altogether unlawful in their stand, though they are unprofitable by reason of that prejudice which we receive against their practice, though their Doctrine be true, and this is of ourselves, and arises of our corrupt hearts to decline and turn our backs upon wholesome truths, though delivered by sinful men: Mat. 15 5. Mat. 16 6. & 26.65. Isay. 57 ●. Ezek. 34 3. the Scribes and Pharisees, as before, were ignorant, unlearned, blind guides, hypocrites, ambitious, covetous, and the Priests of old under the Law were profane and unholy, yet the Doctrine of truth was to be received from them; for God's people should be like Bees sucking sweetness out of Thistles, while wicked men like the Adder gather poison out of flowers. Object. The Priests under the Law, the Scribes and Pharisees were rightly called, therefore they ought to hear them, but ours are not. Answ. What Paul saith of himself, 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 only 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 whe●e the Apostles delivered the power of government to the community of the faithful 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 yourselves and to the whole flock 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 govern the Church of God, they were chosen and ordained of men, and so by immediaty of person, not from God as were the Apostles, etc. but their gifts, office, and authority was immediately of God: in conferring those offices God useth the ministry 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 lawful 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. concerning our Minister's one to apply to th●se that scandal 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 Ambassadors 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 Spiritual and Ecclesiastical 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 six 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 himself against Antichrist, and his followers, 1 Cor 12 3 Ma●. 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 godliness in his life and conversation, can be accounted Antichristian. 3. No man that makes Jesus Christ and the glory of God the main end of his preaching, can be Antichristian. 4. He that labours both by Doctrine and practice, or by either of them, to convert men to Jesus Christ, and to dissuade men from the ways of Antichrist, this man cannot be antichristian. 5. He that to his power shows his dislike of corruptions, both of Doctrine and Discipline of the Church of God, and endeavours for reformation by earnest prayer and such other means as are in the bounds of his place and calling, and mourns for the continuance of them in the Church, this man cannot be guilty of the corruptions in the Church, much less Antichristian. 6. To oppose Christ in his Ministers or members, 1 Cor. 12.3 Gal. 1.8. to scandal the ways of God, the Ministers and the Ordinances of God, the public 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 maliciously cast upon them, so I speak it with grief of heart, I fear the last asertion, which shows plainly who are Antichristian, will of necessity fall upon the heads of all such as with open and black mouths scandal the ways, Ministers, Ordinances, public Assemblies of the people of God in the Church of England, proceeding to a high degree of Antichristianisme and blasphemy: for this is that main deceit of the Devil, to vilify the Ordinances and administrations thereof in the Church by calling them idolatrous, and the people Idolaters, and Antichristian, or else he could never prevail with men whose hearts would else reverence and respect them; and herein I conceive is that fulfilled of Satan, transforming himself into an Angel of light; neither could any man persuade himself it were lawful to separate from our public Assemblies, were it not that he is persuaded the Ordinances, and Officers, and Assemblies, are so in deed, which neither they nor the Devil himself can ever be able to make appear out of the Word of God: Indeed no man, Minister, or other that believe in Jesus Christ, 1 John 1.1. and desire to walk with God in uprightness, as many thousands in the Church of England do, can be counted other than the children of God, Gal. 1.8. and he that preaches any other Doctrine, we ought to hold him accursed? Thus much concerning the lawfulness of our Church Assemblies and Administrations: now to prove the lawfulness of joining with them in Ordinances. Object. What shall we do then that are to join in mixed Assemblies, that we sin not herein? 1. Take heed of joining with any corruption or known evil 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 have no right to the Ordinances. 3. Mourn for the abominations and corruptions in the Church, and wrestle earnestly with godly prayers for reformation, but desist not thy duty though Ministers be corrupt, and many people profane at the Sacrament, do thou prepare thy own heart and receive to thy comfort; for know thus much, there never yet was any visible Church of God upon earth that was without its corruptions in Doctrine, in manners, in officers, in members, as hath been sufficiently showed concerning the Church of the Jews, Corinth, Galatia, and the seven Churches of Asia: yet I never read of any toleration to separate from them, or that they ceased to be true Churches by reason of the corruptions in them. 1. Our Saviour Christ departed not from the public Assemblies of the Jews, Luke 2. for he was circumcised and so admitted a member of the Assemblies. Luke 2 22. 2. His Mother was purified, and he presented, and an offering given for him as for other children. Luke 2.40. 3. When he came to age he was content to hear them, he was found amongst them in the Temple, where there was also prayer and preaching every Sabbath day. Acts 16.13.14. 4. He observed their Feast of Passeover, and his Disciples eat it amongst them, as Divines give it forth from the 26. Matth. 2.3. and John 2.23. however he observed it as they did. 5. He was baptised among them publicly, Matth. 3.13.15. Mark 1.9. 6. He allowed his Disciples to do as he had done, Matth. 23.12. exhorting them to hear their Doctrine, viz. the Scribes and Pharisees, though they should not follow their practice, because they had the Word of God taught among them, though their lives were unanswerable: so that he tolerates none to separate, neither by his Doctrine or example; Salvation, saith he, is of the Jews, John 4.24. that is, the Word of salvation is with them, or salvation is had among them by the means of grace with them: So also see Paul's example. Notwithstanding the Church of Corinth was so exceedingly corrupt both in Doctrine and Discipline, as hath been said formerly, yet he gives no toleration to separate, but rather shows in such cases what Gods people should do, out of whose power it was, and is to reform abuses in the Church, viz. private Christians. 1. Shows them their error in admitting unworthy receivers. 2. The danger of unworthy receiving, and how fare it extended to their own destruction and condemnation, besides those temporal diseases and sicknesses brought also upon such disorderly Communicants. 3. Shows them the right institution of it. 4. The cure and remedy of this malady that it might not be hurtful to the whole Church, Let every man therefore examine himself, look to his own heart, and so let him eat, etc. not, Let any one separate; if that had been the way, surely he would have said, there is an incestuous person not cast out, there are schisms, strifes, and contentions, there are drunkards, etc. in the Church, men of strange opinions, come not among them, nor partake of the Sacrament with them, lest you eat and drink damnation to your souls: no, no such matter, such there are among you, saith he, but every one of you examine your own souls, prove yourselves, that you be not of the number of them: and so eat, and so drink to your comfort, though the other eat and drink damnation to themselves. And further, stirs them up to the duty, 1. By showing them what he delivered to them he received from Christ. 2. That it was their duty so to do, for thereby they kept a a continual remembrance of Christ, and shown forth the death of the Lord till he come; one of the main ends of the institution of this Sacrament: See the example of God's people in former ages. The sin of Elies' sons was very great, as great as any Ministers can be, and as public, they were impudent, lying with women before the door of the Tabernacle, they profaned the Sacrifices, yet the people of God came accustomarily to Shilo, where they did administer to perform their duty, notwithstanding the wickedness of the Priests, as Elkanah and Hannah: at Jerusalem the Church was wonderfully corrupted both in Priest and people, yet the faithful in it that mourned, not separated, Ezek. 9 4. are taken special notice of; so in our Saviour's time he gives them no toleration to separate from the Church of the Jews, but to hear them & join with them, Mat. 23.12 and if any man can give me any example of any member either under the Law, or in Christ, or the Apostles time, that did separate from the public Assemblies of God's worship, o● had any warrant so to do out of the word of God, notwithstanding the great corruptions that hath been proved to be in Churches in all ages, than I should think they speak something to the purpose; true indeed, for Jews to separate from Infidels and the Heathen Nations and Idolatrous practice, and so for Christians under the Gospel, so to do, is justifiable, and both commanded by God, and expected to be done, but for one Jew to separate from the public Assemblies of God's worship from other Jews, or one Christian from the public Ordinances and worship of God from the rest, this I never read of. But to speak more fully to this purpose, I will, 1. answer those Arguments given in to maintain a separation from our public Assemblies as they were given unto me, in the controverting of this point. 2. I will show the lawfulness of joining in our mixed Assemblies. 3. The unlawfulness to separate. 4. Give satisfaction in some measure to those places of Scripture that are brought in defence of that opinion. 5. Give caution to keep off aspersion or prejudice that may be cast upon me or any of my judgement in this point. Their first Argument is this: They that see the Lord Christ crucified are guilty of the body and blood of Christ: but God's people at the Sacrament see the Lord Christ crucified by wicked men: therefore they are guilty of the body and blood of Christ. Answ. This Argument is false in every part of it. For, 1. Men may see the Lord Christ crucified, and not be guilty of the body and blood of Christ, for it is the very main end and use of the Lords Supper to behold Christ crucified, and to show the Lords death till he come in a special manner. 2. If all that see Christ crucified should be guilty of his death and of his body and blood, than Mary the mother of Christ and his disciples and friends that saw him despitefully used by the Jews when he was haled and nailed to the Cross, who were hearty grieved at it, and would if they could, have prevented it, were guilty o● the body and blood of Christ; and all that saw Judas betray Christ, by the same reason were guilty of betraying him also, even the Disciples themselves. 3. Know, no godly man can be guilty of the body and blood of Christ, as every ungodly man is; for no man in the state of grace and salvation, etc. yet they hold that God's people can be guilty seeing Christ crucified by wicked men at the Sacrament of the Lords Supper are guilty, etc. Their Argument should therefore have run thus, They that either crucify Christ, or join with them that do crucify him, are guilty of the body and blood of Christ. But wicked men at the Sacrament of the Lords Supper do crucify Christ, and God's people in coming to the Sacrament with them do join with them: therefore they are both guilty of the body and blood 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 do crucify the Lord Christ, it is only to themselves, and they are themselves guilty of the body and blood of Christ: we may grant also that those that join with them do also crucify Christ, and so become guilty of, etc. but with this exception or caution following. There is a twofold joining with wicked men. And both these ways. 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 join with him, if accidentally a man by reason of his business in his general 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 public meetings, either concerning Church or Commonwealth, and yet not guilty of his evil actions; that which makes a man guilty of another man's actions, is approving them, consenting to them, voluntary joining in the action with them, not every coming into their company and being with them accidentally or occasionally: as for example, a wicked man and a godly man come to hear the Word, it is both their duties so to do; if the wicked man shall purposely come to ensnare the Minister, to cut a Purse, to do some other mischief; 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 lawful ways and means to reclaim him: How can he be guilty of joining 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 reproof, or information, to reform the abuse, and in case authority do not reform it, if he mourn for it, and pray against it, how can this man be said to join with that wicked man? Nay, the one eats and drinks the body and blood of Christ to salvation, the other crucifies Christ afresh to his own damnation: therefore I conclude that Argument thus; that which a man utterly dislikes, condemns, is humbled for, prays against, labours to reform to the utmost of his ability, cannot be accounted that man's guilt: but God's people, etc. do utterly dislike, etc. the sinful approachings of wicked men to the Lords Table, mourn for it, pray against it: therefore, etc. the sins of another man must not make me decline my duty, but it is my duty to prepare, examine, and receive the Sacrament, therefore the sins of wicked men coming to it, is no reason for me to decline or separate from it, the principal part of the duty lies in selfe-examination, 1 Cor. 11.28. not so much in examination of others. Object. God's people do not do their duty herein, true; peradventure they pray against it, and are humbled for it, but they do not their best endeavour by reproof, exhortation, and information, either to reclaim such, or to have them cast out. Answ. So fare as they fall short of their duty, herein they sin, but if they should totally neglect this duty of exhorting, reproving, praying against, mourning for, etc. which it is impossible for any godly man to do; yet this would not warrant them to separate, for this were but the adding one sin to another. Again, suppose the party offending be not capable of admonition, or will not reform, than you will say we must tell it to the Church; now suppose the guides Temporal and Ecclesiastical, to whom the matter must be brought, be so corrupt, that they would countenance the offendor, and punish the complainant, establish the disorder rather than redress it: What shall the innocent then do? must he complain to his undoing, or leave his standing in the Church as unlawful because he cannot do the duties which God calleth for at his hands? the Shepherds of Israel were many times blind, ignorant, vicious, robbers, hirelings, vain persons; so the Scribes and Pharisees, if the Disciples or the faithful should have sought to them for Reformation of abuses in the Church, what could have been 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, deceitful 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 complain of abuses in the Church, nay nor himself with safety discharge his own duty, what should the faithful do? departed 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 men's sins? the Congregation itself divided or remiss the greatest part the worst, so that the best cannot be held among them, truth cannot take place, such division and dissension was in the Church of Corinth, that the house of Cloe was constrained to complain to the Apostle, most of them so puffed up in the case of the incestuous person, that it had been vain for the better sort to have sought the casting him out, had not the Apostle sharply reproved them, their abusive coming to the Lords Table was general, so that the better sort might grieve at it, but could not reform it; in this case the faithful 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 remains then, but that with merciful affections they dislike, reprove, and correct as much as in them lieth what they find amiss, what they cannot amend, endure and suffer patiently, and in loving sort lament and bewail till God do correct and amend it, or make way for their enlargement, and though some will say, but all this while they do not their duty. I say rather the Lord requires not that particular duty at that time, because they have no opportunity or means to do it; Mr. Bal cap. 11. fol. 223. those that look for further satisfaction herein, I desire them to read Mr. Balls book, a trial of the grounds tending to separation. 2. Argument. To have fellowship with them we are forbidden, to have fellowship with all is sin, but godly men in the Sacrament have fellowship with profane, which is forbidden; therefore they sin. This they labour to prove, Num. 15.30. Deut. 17.3. both places improperly alleged Answer. Though we should grant the proposition, that it is sin to have fellowship with those we are forbidden, yet we deny that God's people have fellowship with wicked men in the Sacrament, nor with the works if they dislike and disallow of their actions, labour with God and man for redress so fare as they are able in the place God hath set them, what fellowship have they with them? as we said before in point of joining, so I say in point of fellowship, it is not every occasional or accidental coming in wicked men's company that gives me fellowship with them, or makes me guilty of their actions; Have no fellowship, saith the Apostle, with unfruitful works of darkness, but rather reprove them, intimating strongly, that he that reproves or dislikes of the actions of others, cannot be said to have fellowship with them, nay a man may have no fellowship with them, though he should not reprove them, as appears by the word (rather) reprove them; implying, if he did not consent and sinned with them though he reprove them not, he had no fellowship with them: it is our duty to show our dislike of their abusive coming to the Lords Table, Gen. 4 4. Leu. 10. not to separate from the Ordinances: What fellowship had Abel with Cai●? both sacrificed together; or Moses and Aaron, with Nadab and Abibu? or what fellowship had Elkanah and Hannah with Elies' wicked sons, 1 Sam. 1.3. who went up yearly to Shilo where they did minister? their sin was not charged upon them, because they were in the company performing their duty: What fellowship had our Saviour Christ with the Jews, Scribes, and Pharisees? What fellowship had the rest of the Disciples with Judas? they kept him company after they knew he was to betray the Lord Christ: or what fellowship had the believing Corinthians with the incestuous person before he was cast out, and with those other disordered Corinthians that came with them to the Sacrament? truly they neither had fellowship with them nor their evil actions, neither was their sins charged upon the faithful and godly worthy communicants. If you say my presence among them approves of their sin, by the same reason ye may say my presence with them in hearing the Word approves of their sin, when as I said before there is a voluntary presence and a constrained presence; indeed, if I lived as they do in profaneness, and followed their wicked practices, I should then approve them, but my abominating them in my life, showing my dislike of them, shows plainly I approve them not, neither can their sin be any way charged upon me. 3. Argument. They that have power given them to do that that makes for God's glory and the Churches good, and do not exercise it, they sin; but the Church in not exercising its power to cast out offenders of this nature which would make much for God's glory and the Church's benefit doth sin: this they labour to prove in that 18. Matth. 16.18. which speaketh of a particular offence between man and man, how we should proceed in love and brotherly affection one with another: and if this were meant of abuse in and about the Sacrament where they would have us after a second admonition and witness to tell the Church, I have answered it sufficiently in the close of the first Argument: in case of particular injury, I ought before I come to the Sacrament to labour for reconciliation, but if he will be causelessly offended, I must not turn my back upon the Ordinances of God, and in case the Church doth reprove him, and he will not hear the Church let him be as a Publican or a profane person, have no unnecessary familiarity with him, but his incorrigible Condition, must not cause me to decline my duty. Secondly, I answer, what power the Church hath is one thing, what particular members have is another; if the Church be remiss in exercise of Discipline, this gives me no warrant to separate: for unless the neglect of Discipline give a nullity to the Church, and take away the use and benefit of the Ordinances of God from me, it is no part of my duty to separate, but pray God to reform the abuse, and make me a worthy receiver; for if it were so that the corruption in remissness of Discipline had given a nullity to the Church, 1 Cor. 5.5. than the Church of Corinth had ceased to be a Church when the incestuous person was not cast out, and ever after so long as those fornicators, dunkards, contentious, and disordered persons were amongst them: but we see by the text it was nothing so, it was their sin, they sorrowed not, and not their sin, they separated not themselves, therefore the Apostle gives them admonition to examine themselves, and so to come to the Table of the Lord. 4. Argument. They that be Stewards and have rule given to walk by, sin in not walking by the rule; it is required of a Steward that he be found faithful: 1 Cor. 4.1▪ but the Ministers and officers in the Church have rule given to walk by, and if they do not walk accordingly, they sin: now if they exercise not the Discipline of the Church, they walk not according to rule, and so are sinful. Answ. Though the Ministers and other officers in the Church do sin herein, what ground doth this give me to separate? yet that place alleged hath no relation at all to the Discipline of the Church, but that Ministers of God ought to be faithful in dispensing the secrets and truths of God, if they be faulty, this is not to the matter in hand, unless you would infer, because they sin in declining the duty, I must also sinne in declining mine by separating from the Ordinances of life and salvation; see the case of Elies' sons, etc. Elkanah and Hannah might have said, Elies sons are wicked, and they deal vilely with the Ordinances of God, therefore we will not go up to Shilo to worship: a very unsound conclusion. 5. Argument. Object. That that offends the weak, the strong Christian ought not to do: but coming to the Sacrament with wicked men offends the weak Christian: therefore the strong Christian ought not to do it. Answ. In cases of indifferency the weak must not be offended though the thing we do in itself be lawful, but we must take heed of complying with sinful weaknesses, or neglect duties of so high concernment, as on which salvation and soul nourishment depend; though he be offended I ought rather to use means to reform 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 endeavouring to keep the commands of God, must I neglect these weighty duties to humour his weakness? nay rather I shall do my duty to inform him what his duty is, both by my exhortation, admonition, reproof, or practise. Besides, though it be his weakness 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 turn my back upon the Ordinances of God. 6. Argument. That that encourages wicked men in their sins, a godly man ought not to do: but coming with them to the Sacrament encourages them in their sins: therefore a godly man ought rather to forbear, etc. This is spoken in the name of a believing & worthy communicant. An. 1. I do not encourage them in their sins by my coming to the Sacrament, unless I lived as they do in the like or the same sins, and came unworthily and unpreparedly to the Table of the Lord as they do, than indeed I gave ill example and occasion of encouragement; 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 than he would cease to be godly; if they come unprepared, and with impenitent and unbelieving hearts, this is their sin, not mine. 2. How do I encourage them by coming when I do the best I can to dehort them from it, show my dislike of it, nay reprove them, and use all lawful and necessary means to reclaim them or deter them from it? 3. What evil effects depend upon the performance of my duty, I must not altogether so look upon as to decline my duty, for as I must not do the least evil that the greatest good may come upon it, so I must not neglect doing that which is good and enjoined 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 public and private duties and Ordinances, because from hence wicked men take occasion to scandal the ways of God, and reproach God's people with nicknames, as Puritan, Brownist, Round-head, etc. for the reason why wicked men hate God's people, is, because they run not with them to the same excess of riot; and God's people it is their part and duty to suffer for the name of Christ: the main ground why Cain hated his brother Abel, 1 Pet. 4.4. Luke 6.12.14. was because his works were good, and his evil, for every one that doth evil hateth the light, therefore it is my part to look what God requires of me to perform, John 3.20. that I must have respect unto and leave the success and event to the Lord. 4. If my coming with them to the Sacrament barely considered, encourage wicked men in their sins because they come also, by the same reason my coming with them to hear the Word, doth also encourage them, and as much reason I have to turn my back upon one Ordinance as another, because of their frequenting them, for though it be lawful and expedient that they should hear the Word, being the means of conversion, and unlawful for them to receive the Sacrament in the profaneness, yet they not discerning the difference may take as much encouragement in their sins 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 do them no good that come unprepared and in their sins, so their unprepared and unsinfull presumptuous approaching the Ordinance can do me no hurt, that is, cannot take the benefit of the Ordinance from me the cautions of dislike of them formerly observed, etc. 7. Argument. He that sees a man murder himself, and is present with him, is guilty of his sin 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 sin. Answ. I refer the answer of this Argument to that first Argument of seeing wicked men crucify 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, God's people ought to avoid and shun: but the coming with profane men to the Table of the Lord, brings judgement upon the Church and people of God: therefore they ought to avoid and shun this evil, 1 Car. 11.30. Ans. 1. It is not my coming preparedly and worthily that brings judgement upon the Church, but the disorderly and profane coming of profane men. 2. The judgement that fell upon the Church of Corinth of sickness and death, doubtless was upon the profane and unworthy, not upon the guiltless, for saith the Apostle, they eat and drink Judgement to themselves, for though the Apostle say, for this cause many of [you] are sick, and many sleep; he meaneth certainly many of your public Assemblies which by their profaneness have provoked God, and by reason they were members of their public Assemblies, he saith many of [you] and not for that they were Saints that suffered: the disorders, divisions, drunkenness and profaneness of many of the Assemblies in coming to the Lords Table, was punished, in some that belonged to the election of grace with temporal chastisements, in some that were vessels of wrath with death and eternal vengeance: and therefore notwithstanding these abuses in the Church he gives no toleration to separate, but lays down what our duty is, even every man to be more watchful 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 only remedy he prescribes; he saith not, if such and such offenders be not cast out, separate yourselves; 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, etc. mourn for it at least, rejoice not in it, examine your own hearts, prove yourselves, and so eat of this bread and drink of this cup: and gives them a reason why they should not departed the Assemblies, or decline their duty; For as often as ye eat this bread and drink this cup, ye show the Lords death till he come. So that I conclude with the Apostle, that seeing it was their duty to show or set forth the Lords death, and to keep solemn commemoration of it till his second coming, it was also their duty in the Church of Corinth, to examine themselves, and participate the Sacrament, notwithstanding the abusive and dangerous coming in of others; & so also in our public Assemblies and Ordinances, notwithstanding the Lord may and will bring judgement both temporal and spiritual upon the heads of them that vilify his Ordinances, yet it being our duty to keep solemn commemoration of the death of our Lord Christ till his second coming, we also ought to examine ourselves, labour for Sacramental qualifications, which I hope are not unknown to those that are fit communicants, and so to eat and so to drink, etc. 9 Argument. Not to put difference between the precious and the vile, is a sin: but God's people in the Sacrament by coming with wicked men do not put difference between the precious and the vile: therefore they sin. Answ. 1. The sin of not putting difference between 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 discipline, this gives me no warrant to separate, no more than 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 turn their backs upon his public Ordinances, of which there is no example in all the book of God. For though the vile ought not to come, yet the precious may and aught to come to the Ordinances of God in strength of duty to God and for their own benefit: and though it will be said it is not lawful to give holy things to Dogs, or children's 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 piece of bread, though it were never so good, nay though it were a whole loaf to Dogs, for me to resolve, Well, I saw such a one throwing good bread to Dogs fit for men to eat, therefore I will never more eat bread while I live, nor come where bread is. 2. I confess God's people, private Christians ought to put difference between the precious and the vile, and though they do come to the Sacrament in mixed Assemblies if they observe the cautions formerly given by showing their dislike of such abuses, mourning for them, by seasonable exhortations, reproofs, or admonitions, labour reformation according to the bounds & limits of their places & callings, observing circumstances of time, place, person, etc. and by their praying to God for reformation herein, though they do come with wicked men to the Sacrament, they do put an apparent difference between the precious and the vile. 3. Though it be a sin not to put difference between the precious and the vile this way, their separation is but adding one sin to another, and no way clears them of the guilt of sin, but increases it, because they have no warrant to separate. 10. Argument. That that's neither commanded by God in Scripture, nor necessarily employed, that is unlawful to practise: but that Godly men shall partake of the Sacrament of the Lords supper in mixed Assemblies is neither commanded in Scripture, nor necessarily implied: therefore the practice thereof is unlawful. Answ. It is both commanded and necessarily and strongly implied, and therefore it is lawful to practise, and our duty so to do: that it is commanded will appear thus, and therefore necessarily implied, where Scripture is more silent. First, consider what hath been said concerning the Church of Corinth, how corrupt it was both in Doctrine and Discipline, and yet the Apostle lays an Apostolic command upon them, that notwithstanding these corruptions and corrupt members they should in strength of their duty examine, and eat, etc. Let a man [therefore] examine himself: therefore, Wherefore? because many come unpreparedly and unworthily to their own destruction and condemnation, therefore do you examine yourselves, and so eat of this bread and drink of this cup: and that this his Apostolic injunction might take the better effect with them, he first shows 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 show the Lords death, and keep a continual commemoration of it till his second coming. Ma. 26.26.27, 28. Christ saith also, Take, eat, this is my body, etc. and our Saviour Christ in the institution of it saith expressly [do this] in remembrance of me, yea even when Judas himself was known to them all to be the betrayer of Christ after Christ had told them, yea and Judas himself of his treason, he blessed the bread, broke it, and bid them all eat of it, and took the cup and bid them all drink of it, etc. now if a know no hypocrite, a known Devil, a known 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 sin of Judas never at all charged upon the rest though they then all knew him, surely a known profane person may be at the Lords Table, and yet godly men may lawfully participate, and his sin 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 himself chose, who knew the hearts of all men, well may there be twelve for one when corrupt men that can see no further than the outside, nor have no power nor will sometimes to reform that, have to do in admitting or keeping bacl; and when men of all sorts that profess Christ, come together without an immediate call from Christ as the Disciples had: one Devil among twelve chosen Disciples chosen by Christ is more than one thousand in other Assemblies: and surely if Christ had seen the being of an hypocrite or devil amongst them could have made the assembly unlawful 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 be an hypocrite, yet Christ himself knew him, and a known hypocrite ought to be as well kept from the ordinances as a known profaned person, and is a more dangerous person in the Church. So if our Ministers or men that have power in the Church should know a man to be a gross hypocrite, they ought to be as shy and careful to cast him out as a common drunkard or adulterer. 2. It is necessarily implied, and more. By the example of all Apostolic Churches who had all of them corrupt members, and corruptions in them, in Doctrinein, Discipline, yet I never read of any that were believing that ever separated or had any toleration so to do; indeed the Apostle saith they went out from us because they were not of us, 1 Joh. 2 1● if they had been of us they would have continued with us: false hearted professors fell off and departed, but no believer, no Saint separated. I speak now no more how they were corrupted both the Church of the Jews, Corinth, Galatia, and the seven Churches of Asia, of that heretofore; in Corinth there was that abuse that I never saw in our Assemblies, the Sacrament given to a drunkard in his drunkenness, as we see the text is there plain for it, Some came hungry, some drunk; or drunkards have a little more shame, though they be drunk week after week, and day after day, yet when they come to the Lords table, they will be some body, for shame they will not then be drunk; if they were I think none would be so mad as to give the Sacrament to them. The second thing considerable is to show the lawfulness of joining in mixed Assemblies, the premises considered with those cautions formerly delivered, and it will appear lawful if we consider these particulars ensuing. First, As I have said no place or part of God's word doth forbid it, for though some places of Scripture have some semblance that way, yet when I come to that particular to answer them it will appear otherways. Secondly, As we have proved we have Gods command for it, as the former instance of Christ and the Apostle Paul. Thirdly, The example of God's people in all ages; see Elkanah and Hannah under the law. See the Jews also in the Prophet's time, none decline the public assemblies of God's worship, ordinances, and people, though as hath been largely proved both Priest and people were corrupt in Doctrine and Discipline, yea also in their conversations. See this also in the Apostolic Churches before alleged. Fourthly, It is our duty to come to the ordinances if we would have benefit by them: Heb. 10.25. the Apostle exhorts to this duty, and reproved them that did forsake the Assembly. Fifthly, The sins of others are not charged upon us if we come duly prepared and as we ought to do. Sixthly, The errors of the governor's of the Church are not made over to particular members, no more than the sins of Elies' sons was upon Elkanab and Hannah, or the rest of God's people. Seventhly, The uses, ends and effects of the ordinances are obtained in mixed assemblies, which are such as these following. 1. To strengthen our faith and other graces. 2. To renew our Covenant with God. 3. To commemorate the death of our Lord Jesus Christ: all which may be attained, notwithstanding the presence of wicked men at the ordinances. Eighthly, We cannot, as hath been proved, be said to join with wicked men in the ordinances though we be present with them, the premises considered. Ninthly, My own preparation and examination makes me worthy and capable of the ordinances, the sinfulness and unpreparedness of others makes me not uncapable: To the pure, all things are pure, Tit. 1.15. but unto them that are defiled and unbelieving, nothing is pure, but even their minds and consciences are defiled. Tenthly, It is one thing for a man to join himself with a congregation of Idolaters in their Idolatrous worships and wages, another thing for a profane man to join himself, nay rather thrust himself among God's people exercised in and about the ordinances of God. Eleventhly, No example in Scripture of any that ever separated from the public assemblies of God's worship. I stand not now to prove whether our assemblies are so because of that heretofore. 12. That which sometimes and in some respect may be unlawful, in some other respect becomes lawful, 1 Cor. 5 9.10, 11. 2 Thes. 3.14. as David's eating the shewbread in case of necessity. So I am commanded not to eat with an inordinate brother, but rather than I will starve for food I may eat with him; I ought not to have to do with wicked men at all if I could avoid it, but if my calling compel me I am permitted: now if the necessity of the body alter the case and make things lawful that are otherways unlawful much more the necessity of the soul: now we know there is a necessity laid upon God's people either to partake in mixed assemblies at the Sacrament, or they cannot enjoy the benefit of the ordinances, Rom. 8.35. the food and nourishment of the Soul, unless they will separate which they have no warrant for. Eph. 3.17. Joh. 6.56. 1 Joh. 4.13 13. Nothing can separate between Christ the head and the believing Christian. Christ dwells in the believer and the believer in Christ, therefore it is neither man nor devil, death, sin, nor hell can separate them, much less the company of profane men that thrust themselves amongst God's people in the Sacrament. 14. Had it been unlawful absolutely to participate in mixed assemblies either our Lord Christ or the Apostle would have laid a prohibition upon it, for there is nothing of absolute necessity for a Christian man to know and practice tending to life and salvation but it is revealed in the word of God by precept or example; nor no fundamental error but it is also therein forbidden. 15. Exek. 18.14. God is just and he punishes not one man for the sins of another unless he make them, his by consenting to them and liking or approving them, which none of God's people do by the sins of wicked men in the Sacrament: (The soul that sinneth shall die.) 1 Cor. 5.4, 5. 16. It is agreeable to the rule to cast out the offender, but not for the innocent to cast out themselves, there is no rule for that. 1 Cor. 6.14 17. Unbelievers thrusting in themselves, gives them no fellowship with the Saints, for they can have no fellowship with them. 18. Errors in discipline, nay in many points of doctrine take not away the use of fundamentals, nor the essentials of a Church. 19 He that is cast out of the Church is delivered up to Satan though he be cast out against his will, what becomes then of those that cast out themselves (consider;) truly unless God have more care to preserve them from the snares of Satan than they bewray herein, they would become a very prey to the devil. 20. That exposition of Scripture which is unreasonable is false: but to say the Apostle would have us not at all to company with wicked men in the Sacrament, or that we should deprive ourselves of the means of life and salvation, and of the benefit of the ordinance, by reason of the presence of wicked men who deprive themselves thereof, this is an unreasonable and so false exposition of Scripture, and an unsound conclusion. Obj. If we were yet convinced that it were our duty to partake in such mixed assemblies we would do it, but that's yet the question. Answ. If all that hath been already said be not enough, consider; First, it is our duty to feed upon Christ by Faith in the Sacrament, therefore as we regard the thriving of our souls, we ought not to deny them the means of grace, Joh. 6.55. lest the guilt of perishing lie upon our own heads: the flesh of Christ is meat indeed and his blood drink indeed, the flesh and blood of Christ is the real food of the soul. Secondly, it is the command of God, of Christ, of the Apostle, therefore our duty as hath been proved. Thirdly, we have the example of God's people in former ages to carry us thorough it. Fourthly, if it be our duty to commemorate the death of Christ, it is our duty to receive the Sacrament though prophaners be there present. Fiftly, the Apostle gives us order to examine ourselves and eat, laying down this as a remedy against the abuses and disorders in the Church. I conclude therefore thus that it is lawful to participate in assemblies, where profane persons are not cast out, as from all that hath been said so briefly, from there two Arguments. Argum. 1 That that cannot deprive us of the main ends and benefit of our performances ought not to deter us from them: but the presence of wicked men at the Sacrament cannot deprive us of the benefit and ends of the Sacrament: therefore ought not to deter us and keep us bacl from the Sacrament. Argum. 2 That which God commands and expects from his people, and hath been the lawful practice of God's people in former ages, this his people are still bound to do. But God by Christ and the Apostle commands us to receive the Sacrament, & God's people have practised it in former ages, and that lawfully in strength of duty, notwithstanding wicked and profane men have been amongst them in all times: therefore it is the duty of God's people in our times also. I cease to press it with more arguments, though all the former particulars may be drawn into so many strong arguments, but I hope they will suffice being well considered, as particulars of concernment to the purpose in hand. Obj. There are divers godly and learned Ministers that refuse to administer the Sacrament upon this ground, surely if it were not sinful and unlawful to administer it in a mixed assembly they would not refuse to do it. Answ. I know and am confident that many both godly and learned have laid aside the administration of the Sacrament by reason of that sinful mixture of holy, and profane at that sacred ordinance; and I believe they are men of able parts, qualified and gifted from God, lawfully called to dispense his ordinances, yet their consciences are tender this way, and therefore have forborn to administer, and though I dare not condemn them of any sinful neglect herein, yet I cannot nor dare justify their practice; neither would I seem more knowing than they to whom the Lord hath given greater light, only by the way I desire to speak my own thoughts of it with subjection to better judgements. First, I answer that as there are many godly and learned Ministers that have upon this ground laid aside the administration of this sacred ordinance; so there are as many, and fare more in number as learned and as godly that notwithstanding this corrupt mixture yet do continue the dispensation thereof. Prov. 27.23. Acts 20.28. 1 Pet. 5.2.3. Ezek. 34.10. Secondly, we must consider that there is in a Minister or Pastor of a Congregation required not only Ministerial and Sacramental qualifications for himself, that he may become a worthy Communicant, but a charge lies upon him also to look well to the flock, over which the holy Ghost hath placed him, that they also may be such as have right and interest to the seals and Sacraments of life and salvation: therefore he ought to be very careful of them to instruct them concerning the author, institution and end of this Sacrament, and what the Lord requires of all that desire to participate to his glory and their own comforts. Also he ought to show them the great and inestimable benefit of worthy receiving, and the extreme and inevitable danger that ensues upon sinful, profane, unprepared, and unworthy approaching the table of the Lord: yea he ought to have power to cast out offenders of this nature. But now in case when he hath done his duty in seasonable exhortations, admonitions, instructions, and reproofs, that the government of the Church be so corrupt that the Disciples thereof be wrested out of his hands, into such hands as are as corrupt and vain as those that aught to be cast out of the Assembly, yea and that by consent of the public or supreme Magistrate, the question is whether in this case it is more lawful to desist the administration, or to continue the dispensation thereof in a mixed Assembly. For my own part I conceive it more lawful to continue the use and administration thereof, then to desist it, and that from these grounds following. First, It will appear by all that hath been formerly said concerning joining or participating in mixed Assemblies at the Sacrament, that the sin of such as come irreverently, and unworthily unto this ordinance, cannot be charged upon either minister or people, that come themselves as they ought: And discharging their duty in using all lawful means to prevent this abuse, as when neither exhortation, admonition, or reproof, promises, or denunciations will take place, when the power of discipline is corrupt as aforesaid, then praying against and mourning for such abuses and abominations in the Church, Ezek. 9.4, 6. is expected from God's people, not a Cessation of the dispensation of such precious ordinances. Secondly, If God's ministers have power, as I know nothing to the contrary, to call God's people together to distribute to them the seals of the Covenant, why do they deny them that privilege to whom it especially and properly belongs, and for whom it was principally ordained: though they deny it to such as have no right to it? If they are not able to know what all men are, yet let them administer it to those they are well persuaded of, and lay a general charge upon such as by reason of our great Assemblies, they cannot be so well acquainted withal, who in Judgement of Charity may have right also, and let them have the like privilege till their lives give testimony to the contrary: For as we were better in our alms to relieve ten counterfeits, then let Christ go naked or hungry in any one member, so had we better to admit ten Hypocrites to the Table of the Lord then deprive one godly man of this soul nourishment; it is true our Saviour Christ saith, Cast not Pearls before Swine, nor holy things to Dogs, Matth 7.6. that is spoken as well of the doctrine of the Gospel as of the Sacrament, yea and more properly, Christian exhortations, admonitions and reproofs are there meant, as appears by the following words, Lest they turn again and all to rend you, or lest they spurn at and reject your reproofs, admonitions, and you also. This also is of the same importance, Reject him that is an heretic, Tit. 3.10. after the first and second admonis●ion: both places import thus much, that if wicked men would with patience and meekness receive and hear the word of God with Christian admonitions, etc. 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 than to other holy ordinances. Secondly, that though we ought not to give holy things to dogs nor Pearls to Swine, yet holy persons & those to whom such precious mercies belong, ought not to be denied them; & although the first inference should be 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, Do this in remembrance of me, and so also we have an Apostolic injunction for it: Let a man examine himself and so let him eat of this bread and drink of this cup: also consider the use and end of its institution; for as oft as ye eat of this bread and drink of this cup ye show the Lords death till he come: & so also, drink ye all of it, for this is my blood of the new Testament that is shed for many for the remission of sins: and in the same place concerning the bread he saith, Take, eat, this is my body, etc. Fourthly, we have the example as of all God's people in all ages partaking in mixed assemblies, so of God's Priests and Ministers in all times, yea in the Apostolic Churches of Corinth, Galatia, the seven Churches of Asia, the Church of the Jews, under the Law, yea also in our own Congregations since the reformation of the Sacrament of the Lords Supper hath been received in mixed assemblies, as hath been already largely proved, and if God's people have received it in mixed assemblies, by consequence, God's Priests and Ministers have delivered it in mixed 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 external Communion with them, though doubtless many of them were vicious in their lives. Saint Paul doth not say if the incestuous person or those drunkards or Schismatics that were in the Church of Corinth were not cast out that they should cease the public administrations, no not a word to that purpose, but use all lawful means in our power to purge abuses of this nature out of the Church, but especially out of our own hearts: Let every man examine himself, and so let him eat, etc. Fiftly, godly Ministers give occasion to carnal men to despise the work of reformation, while they see even those that seem to be most forward that way different in their practices, 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 work of reformation and scandal the ways of God by their divisions among themselves, and give great advantage to the adversaries of our Religion. Sixtly, as it is better for God's sheep to feed upon pasture where some weeds grow rather than starve for want of food; so it is better for God's shepherds to suffer some weeds to grow in the sheep's Pasture, if they cannot prevent it, then to starve their flock; yea and as it is better for the sheep to feed among goats rather than starve, so it is better the shepherds should suffer goats to feed upon the sheep's pasture though it should poison them, then for the sheep to be kept from it, it being as I said out of their power to reform it. 7. Consider there is neither command in Scripture nor example of any Priest under the Law, or Minister or Pastor under the Gospel, that upon this or any such ground did lay aside the administration of public Ordinances, especially the Sacrament of the Lords Supper. But we see it is expressly commanded to be observed, and enjoined God's people to frequent, and if God's people ought not to forsake the Assembly, or the Ordinances, or turn their backs upon them from any such ground, much less ought the Ministers who by their absence give a cessation to the Ordinances, deprive God's people of the benefit and use of them, for whose sakes they were as I said principally ordained. Object. God's Ministers do but desist the administration a while till it please God to open a door of enlargement, that power may be put into their hands to cast out offenders and to have a people congregated according to God. Answ. We all aught to labour and endeavour this way both by prayer and all other lawful means to forward this work of reformation, but I know no warrant any Minister of God hath upon any such ground, to deny either God's people or themselves the benefit of this Ordinance, they may as well desist all other public administrations upon one and the same ground: suppose divers honest men were confined to a place where they could not be without the company of ungodly men, and that there were a keeper appointed to look to them to give them that by which their lives and comforts are preserved and maintained, what would we think of that keeper that would refuse to administer such things as are of absolute necessity to preserve them in health till they come as it were out of prison to have their tables spread in their own 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 thiefs and robbers; and as foolish would they be found, that upon such grounds refuse to receive their nourishment: even so though God's people be constrained either to partake with wicked men at the Lords table or lose the benefit of it; I hold it a very weak argument that the presence of wicked men should debar them of it: surely the necessity God's people have of it, the right they have to it, the command of the Lord Christ, and apostolical injunction inferring it, together with the example of God's people in former ages praising it, aught to be more prevailant with ministers to continue the dispensation of it then the unavoidable presence of wicked men ought to be for the desisting of this great Ordinance. Certainly the Lord rather expects men should wait upon him in the Lawful use of means in their places and callings, endeavouring to observe and perform these duties in as holy a manner as they can till he open a door of enlargement, rather than to turn their backs upon such duties of high concernment. Thirdly, I now come to speak to the unlawfulness of separation from our public assemblies, having already sufficiently spoke to the lawfulness of joining in them in the Ordinances, notwithstanding their corruptions in and about the administrations of them. First, consider we turn our backs 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 do also despise the Ordinance of God in turning their backs upon them, and are as deeply guilty. Secondly, by separating ourselves we deprive ourselves of the benefit of the ordinances, and hereby we do that hurt to ourselves that wicked men's presence with us could never do. Thirdly, by departing and setting up ways of our own we 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, we lay ourselves open to temptation, for certainly if God's people be but a while absent from the public ordinances of preaching and administration of the Sacrament or prayer, the great ordinances of the Church, either accidentally by business, or voluntarily, if such a thing can be in God's people, what abundance of deadness and coldness overspreads their hearts, how are they disabled, for duty public or private, how unable to resist temptation, to wrestle with their lusts and wicked hearts? and truly if we be foiled by sin or Satan, the world or our own heart in the time of our voluntary departing from the means of grace, blame ourselves herein, I appeal to the hearts and consciences of every godly man that hath experience of the frailty of themselves this way whether it be thus yea or no. Fifthly, We hereby deny our souls of their necessary food and nourishment; and if it be a sin to neglect the preservation of the body, much more to neglect the welfare of the soul. Sixthly, We hereby lay a stumbling block in the way of weak Christians, who are doubtful because of our departure. Seventhly, We open the mouths not only of the Papists against the Protestant Religion, but of carnal Gospelers and civil honest men, who make this the great Thunderbolt to shoot at our Religion and profession, even the divisions, diversity of opinions, several sects that are among such as profess Religion, and this keeps many off from coming 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, We do by our separation scandal 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 do, or else they know their separation were unlawful: and herein I fear the Devil hath a main stroke by nourishing in men such opinions, as I formerly said, while he appears in their estimation an Angel of light, for certainly this is a more dangerous Rent he makes in the Church than any other can be, for he divides now not Papists from Protestants, nor profane persons from holy, which may be done in the exercise of the Ordinances of our public assemblies, but he now divides and sows discord and dissension between the godly themselves. I pray God make us all wise to discern and avoid his subtlety. Certainly if we ought not to receive accusation against an Elder under two or three Witnesses, 1 Tim. 5.9. how much more careful aught we to be to have very strong proofs 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 own hearts tell us are in the number of God's people, and truly so accounted? nay the scandal rests not only upon God's people, but upon the Ordinances of God also, for all that separate must account them Idolaters, else their separation is unlawful. Ninthly, it will appear, it is unlawful to separate from such assemblies as ours are where the Word and Doctrine of salvation is so plentifully taught, the Sacraments so duly administered, 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 ye are the branches, John 15.5. Now in case there be a dead fruitless branch or more, what course is to be taken? What, cut off the living branches? Nay, john 15 2 cut off the dead branches that the living may thrive the better: Every branch that beareth not fruit he 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 God's vineyard, God's husbandry, the Lord he preserves the vines, the young trees, the flowers, the profitable herbs, but he takes away and roots up the dead branches, weeds and such like, and surely we would count him a mad vine-dresser or gardener that because of some dead branches in the vine or some weeds in the garden, should think to make the vine fruitful by cutting off the living fruitful branches, and the garden to prosper by plucking up the herbs and flowers, this indeed is the way to destroy a vine, a husbandry, a garden, but never a way to preserve it: and truly 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 needless here to ask me what we should do, 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 rubbish, 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 palsy 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 proverb saith, count him a good Chirurgeon, but a very bad Physician. Mat. 13.24, 25. Fifthly, to a field wherein is Cockle as well as corn, Tares as well as Wheat: And though some hold that this parable hath relation to the whole world, and by Kingdom of heaven is meant the Gospel of the kingdom, yet it may as rightly be applied to the condition of the visible Church, which shall consist of Tares as well as Wheat to the end of the world. Yet take it which way ye will, see the Lord of the Harvest is very careful to preserve the Wheat, and therefore would not have the Tares meddled withal till harvest, not that I would so apply it as that profane 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 Wheat, but rather to root out the Tares, the weeds, the ungodly, and let the good Corn stand and grow till harvest to be gathered into God's barn. 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 King's Son, the King came in, he never reproved them that sat● 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 sat with him that had not on his garment, nor reproved for it, he sinned, and he only suffered: so consequently, the believing prepared Communicant, shall not be blamed for the unbelieving and impenitent, but his sin shall be upon his own head. And as the sins 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 believer from life and salvation, Joh. 6.54. by this their spiritual feeding upon Christ, Whosoever eateth my flesh and drinketh my blood shall not perish but have everlasting life. Tenthly, It will appear it is unlawful to separate from our visible and public 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 signs of Gods gracious presence making the means effectual to convert and build up in the ways of God, as, the Lord be praised, we have sufficient proof daily of, we may conclude it is utterly unlawful to separate. They themselves that do separate do confess they had their conversion in our assemblies, and their beginnings of grace, though some of them evade it and say, not by the means 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 means of grace, continued in our public assemblies, I hope every godly heart among us hath large testimony of the daily heat, life, and comfort that is found in them: we find that prophecy 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 do for his people under the Gospel, he would bring the blind by a way they knew not, that he would make darkness light before them, and crooked things strait: so in that 29. Chapter, In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness, etc. And truly the proof of the efficacy of the means of grace in our public assemblies, hath received the witness of many hundreds who have suffered persecution for it, and have, many of them, sealed it with their dearest blood, who doubtless are now enjoying the blessed fruits 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 King's Edward's time. john 9.25.32. What better witness can there be than experience? or how is the tree known but by its fruits? this persuaded the blind man of the truth of Christ's Doctrine, even the miracle that he wrought upon him: Surely, saith he, God hears not sinners, and I am sure I once was blind, 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 rail 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 blind man whose eyes he had opened; I say, let them do what they will to reproach us, we may truly say, once we were blind and we now see, and we are sure the Lord hath opened our Eyes by this contemptible means: and as by virtue of Christ's prayer, the clay and spittle became effectual, so by virtue of the Spirit of God, and the Intercession of Jesus Christ, for his poor Saints, the means of grace becomes effectual, both to convert, and to confirm and establish to eternal life. By works, Saint James saith, faith is made manifest, or perfect, Jam. 2.22. and so our Saviour saith, The works which I do, testify of me; and as the miracles and great works of Christ ought to have convinced the Jews that he was Christ, so the many years large and plenteous fruit reaped by the public administrations of the Ordinances in our public assemblies ought to be sufficient to convince all gainsayers, that deny the truth and lawfulness of them, for surely were not the presence and power of God in the Ordinances they would become dead and fruitless. 11. If a man were desirous to separate, and that it were lawful, where is the Word of God, the Gospel of Jesus Christ, more fully, clearly, truly, and powerfully preached than in our public assemblies, and in many places the Sacraments as duly and reverently administered? And I am confident there are as few falsehearted professors in the Church of England, considering the proportion, as in the most exact assembly of separation: by Professors, are meant not only such as are in external Communion, but such as seem in a more special manner to perform godliness, and of these for uprightness, they may set forth to most exact assemblies, etc. of separation. 12. Consider Salvation is to be had in the Church of England, by the means of grace continued in it, therefore it is a true Church, and unlawful to separate from it, and to turn our backs upon the Ordinance. Object. We that separate, do not turn our backs upon the Ordinances, but we desire to enjoy them with more purity. Answ. It is lawful to desire and endeavour this way, but let no man be more holy than God commands him, nor do unlawful actions that a good end may be produced out of it. Let any man show me where Scriptu●e allows 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 God's people to separate from heathens, public Idolaters and Idolatrous worshippers, but never did I read that one Jew separated from the public assemblies of Jews, nor one Christian warranted to separate from the public assemblies of that Church of which he is a member, borne of Christian parents, which were members of this Church, and themselves admitted members by baptism into the visible assemblies of God's worship and ordinances, that such a one should rip himself from the public assemblies of God's people for any error in Doctrine or Discipline, especially not fundamental, 1 Tim 2.1.2. Deut. 17.18 josu. 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 fundamental, if not the error of the whole Church, it gives no warrant to separate; for I do not account the private opinions of some of our Divines, who are corrupt in some tenants, as that of Arminius, Pelagius, Socinus, etc. to be the error of the whole Church. For many hundreds for one, disclaim these errors, both clergy and Laity; they have no calling to create a Church to themselves without consent of authority, the civil Magistrate having power both, as I conceive, to establish and reform Religion, and so long as he doth do it according to God we must obey actively, if he derogates, than we must obey passively: if the Magistrate command me to hear the Word, to observe the Sabbath, etc. I am bound in conscience, I conceive, to obey; but if he command me to go to mass, I may and aught to refuse but not resist, obey passively, in this as in all other, I subject to better judgements; Yet I hold it also lawful to fly rather than resist or suffer, but this flying I account is passive also. Fourthly, I come now to speak something of those places of Scripture alleged for t●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 lawful from hence, and though the Israelites did observe God's 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, than I conclude they must not separate because God never commands that we should separate from the public assemblies of his people; but I will cease to speak any thing at all to those places of less concernment, only quote them in the Margin, that the Reader may peruse them himself, and speak to those which seem to have more strength. Deut. 7.6, 7. ●. Ibidem. Secondly, Levit. 20.26. and ye shall be holy unto me, for I the Lord your God am holy, and have severed you from other people. Answ. This is fare 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 public assemblies of God's worship I know not: our Saviour Christ ●●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 believers are chosen out of the world, that is, from the common sinful courses, customs 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 sinful mingling themselves, which were the holy seed, with the Idolatrous and heathen nations that worship Idols and false gods, Sun, Moon, Planets, etc. and that in an especial manner prohibited, viz. marrying with them. This is unsuitable to the occasion it is quoted for: if we worship Idols or our ordinances be Idolatrous in their institution, than it were to some purpose, John 15.19. Because I have chosen you out of the world, therefore the world hate you. Answ. All God's 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 royal Priesthood, a chosen Generation. Answ. This Text hath reference to all the elect of God, as appears in the first Chapter and first Verse, to strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia, who were converted and hath no relation at all to a Sacramental Communion or Church fellowship, only intimates all believers 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 unclean should enter in. Answ. Put case that levitical cleansings, and purifications were not now out of date: yet this is not to the purpose: For if he had set Porters to keep out the clean from the ordinances, because of some unclean among them that were already entered in, it had been something, though but a little to this purpose, by reason many things, and many men at some times were then accounted unclean, that now are not to be counted unclean under the Gospel: as by touching a dead carcase, or having an issue of seed, etc. these are clean under the Gospel, which were then unclean. 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 national 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 profane, as hath formerly been proved, as any in our assemblies can be, & we admit none to that ordinance but such as by baptism 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 doubtless, 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 between the holy and profane. Answ. This was the Priest's sin, but this gave not the people warrant to separate, no more than that of Elies' sons. 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 we cast out the party from whom we separate, another, when we cast out ourselves 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 return to thee, but return not thou to them) viz. Let them upon repentance or entering into covenant come again to thee, and to the ordinances, but do not thou decline the ordinance to suit with their sinful manners: [Let them return 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 'tween the holy and profane. Answ. True, this was the Priest's office so to do, to show who have right to the Ordinances, who not, and so do our Ministers now, or aught to do, but I can hear no Text say, yet if the Priest put not difference between the holy and profane, do thou separate thyself and come not to the public ordinances. Ninthly, Numbers 19.20.22. Whatsoever the unclean person toucheth shall be unclean. Answ. We have not now under the Gospel to do with such shadows and levitical purifications as then were in use, we are all clean through the blood of Christ, 1 joh. 1.17 Luk. 11.41 joh. 15.3. we may now touch a grave, a dead person, a Leper, and yet come to the ordinances: we now speak not of such legal ceremonies, but of godliness and holiness of life: besides these unclean persons had their cleansings, as appears in the cited Scripture: many men of vicious lives frequented the sanctuary, and yet were not counted unclean: besides, to the pure all things are pure, but to the impure all things are unclean. Lastly, we mistake if we think that the unclean person touching the ordinances of God can make them unclean in themselves, or to any other then to themselves: also it is to be noted that the uncleanness spoken of in this Text is the uncleanness of the body, whereby such a one was made uncapable of humane society, and this uncleanness 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 uncleanness in the body other then as it is contagious. This Text of Scripture hath no relation at all to a religious separation but a Civil. 10. 2 Chro. 6.14.17. Thou showest mercy to thy servants that walk 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 Sacramental communion were here meant, it would rather be a silent reproof of them that decline the ordinances; for they cannot be said to walk uprightly with all their hearts before God. 11. Exodus 19.5. If ye will obey my voice, ye shall be a peculiar treasure unto me. This is a general promise made to all the nation of the Jews, and so to us under the Gospel, that upon condition of faith and obedience, the Lord will graciously accept of us in his Son to be his; what there is here to countenance separation from the public assemblies of God's worship I understand not. 12. Psalm 135.4. For the Lord hath chosen Jacob to himself; this Text shows how according to the election of grace, he hath chosen the promised seed, the children of the faithful out of the world to himself, as well under the Gospel as under the Law. These places of Scripture therefore should encourage us to walk with God in the frequent use of the Ordinances, not to turn our backs upon them. I hope considering what hath been formerly said, no man will doubt whether the Word and Sacraments in the Church of England be the Ordinances of God, though there may be some miscarriage 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 we see the Lord graciously found present in them, as appears by the daily fruit proceeding from them; so that as our Saviour saith concerning himself, My works testify of me, and, The tree is known by its fruits, for men gather not grapes of thorns, nor, etc. 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 effectual 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 ways of God. 13. 1 Cor. 6.11. And such were some of you, but ye are wasted, but ye are sanctify; the Apostle here declares the different condition of God's people; what they were before conversion, what they are after, what they are by nature, what by grace; it is very strange logic to draw any conclusion from hence to countenance separation from the Church; true, hence we ought to gather that God's people after conversion ought not to live in that ungodly and unclean way that they did formerly, nor frequent the societies of unclean and lewd livers, nor run to the same excess 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 ways of God. Ephe. 4.15, 16. Ibidem. 14. Col. 2.19.20. And not holding the head from which all the body by joints and bones having nourishment ministered, and knit together increaseth with the increase of God; wherefore 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 showeth the error and vanity of such as were led away by Jewish, and heathenish observations, as new Moons, Sabbath days, meats, drinks, etc. worshipping of Angels, etc. while they neglect the head of the Church, which is the Lord Christ: what colour men may here have to separate from the ordinances of God I know not, as for being subject to humane ordinances, we must not conceive that the Apostle means we should resist the lawful power and authority of men set over us in Church and Commonwealth, 1 Pet. 2.13. for than we should make one Scripture cross 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 shadows 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 be 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 lo I am with you always unto the end of the world, etc. Answ. What there is here to maintain a separation from the public assemblies of God's 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 suitable to the purpose: besides 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 seem 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 necessity be Saints at least in outward appearance. Answ. 1. I answer, all that come to the Sacrament whether godly or profane may be accounted members of the same visible body by an external covenant, being by baptism 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 speaks of that mystical union that is between Christ and believers, and speaks here of the invisible Church, not of the visible, and it will appear that he spoke only of believers, because it is impossible for an hypocrite to be joined to the body of Christ, more than a profane person, and doubtless there were hypocrites among them. Yet saith he, we being many, are one body in Christ. Thirdly, Admit he should speak 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 profane person among you, separate or cut yourselves 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 showeth that oneness and spiritual Communion that all believers 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 railer, or a drunkard, or an extortioner, with such a one eat not. Answ. It is true, we ought not willingly to eat 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 less to join with him in the Sacrament. Answ. It is in our own 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 remiss 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 remiss, 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, unless 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 unclean thing, and I will receive you. This Text and that of Revelation 18.4. are the two masterpieces of all their Scriptures: I will speak first to that, 2 Cor. 6.17. where we must consider, first, who are to separate; secondly from whom they are to separate; thirdly, what are the unclean things there not to be touched. First, they that are to separate, are the believing Corinthians, men converted from Heathenish and Idolatrous customs and services, to faith in Jesus Christ. Secondly, they must separate from Infidels, men destitute of the knowledge of Christ, and men void of faith, men not professing Christ, palpable Idolaters, as appears in the foregoing verses. What fellowship hath righteousness with unrighteousness, or what concord hath Christ with belial? the believer with the infidel; or what agree-hath the Temple of God with Idols? Thirdly, the unclean things from which they are to separate are their Idols and profane sacrifices: and truly 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 God's people, all that believe in Christ to separate, but that this place tolerates any man to separate from ordinances instituted by Christ and ministered in assemblies professing Christ, and where are many believers met together in the name of Christ; this I find no warrant for though there may be many corrupt members exercised in and about them, the ordinances remain the ordinances of Christ, notwithstanding profane men have to do in the dispensation of them: Elies sons were wicked, but the ordinances kept their own nature and use to God's people that came duly prepared to them. If those that plead for separation can make it appear that in all the book of God there is any one place to countenance or warrant a separation from ordinances of the Lord Christ's own institution, notwithstanding the evil managing of them, and corrupt men employed about them, than they say something; but because Scripture commands God's people to separate from the Assemblies of heathens, which worshipped false Gods, as the Sun, Moon, etc. and such as observed Idolatrous customs and practices in ordinances invented of their own brain, not instituted by Christ, this can be no warrant for God's people to separate from the Ordinances of Christ. If they shall yet say, the corrupt managing and dispensation of them make the ordinances unclean and Idolatrous; I hope there is formerly spoken enough to give satisfaction to that, where it is proved lawful to join in mixed assemblies, and the unlawfulness of separation. Rev. 18 ● As for this portion of Scripture, where it is said, Come out of [her] my people that ye be not partakers of her sins, and that ye receive not of her plagues. We must understand what is meant by this word [her,] and if we examine the 17. and 18. Chapter of this book of Revelation, we shall plainly find it to be the scarlet Whore, the Pope of Rome, so all expositors, the whore of Babylon, that mother of harlots, and abomination of the earth. Chap. 16.19. And great Babylon came in remembrance before God to give unto her the cup of the wine of the fierceness of the wrath of God. Chap. 17. Vers. 1. Come hither, saith the Angel to Saint John, and I will show thee the judgement of the great Whore, that fits upon many waters, with whom the Kings of the earth have committed fornication, and read, etc. read I say the fourth, fifth, sixth, seventh and so to the end of that Chapter. Now in the eighteenth Chapter, the Lord by St. John foretells the fall and destruction of this great whore of Babylon, by reason of her great abominations; and gives an exhortation for God's people to come out of her, such as have joined with her in her sins, lest they do also partake of her plagues. What warrant this gives men to separate from the ordinances of God, and the public assemblies of God's people exercised in and about the worship of God I know not, we all know that Rome is the very seat of Idolatry, both for the matter and manner of their worship, their doctrine false in fundamentals, more corrupt than Heathens and Pagans; there is no ordinance of Christ among them, only the Word is preached in an erroneous and false way to the people to seduce and betray them from Christ to Antichrist; they have ordained Sacraments of their own, worships of their own, nay in a Scripture sense, gods of their own; from the assemblies of these Idolaters Gods people must separate, not from public Congregations of God's worship, for as I have spoken at large, with us are the ordinances of Jesus Christ, the Word of God taught sufficiently to salvation in all that believe; we observe no other ordinances but what Christ hath instituted and ordained, but it is impossible for any man to come to life and salvation by their Idolatrous worships; though the Lord may have his number amongst them which have not bowed the knee to B●all, yet these were never converted by the false worships, ordinances and inventions, but by some extraordinary or immediate blessing bestowed upon them from the reading of the Scriptures, etc. and inspiration of his Spirit, etc. for Satan never begets children to God, Mat. 12.25. nor Antichrist convert men to Christ, A kingdom divided against itself cannot stand. And thus having very briefly spoken concerning those places of Scripture alleged by those that plead for a separation, according as my weak talon and short time will permit: I will shut up with the fifth and last thing I intended and promised to speak to, which is only to give a few words to avoid mistakes; for I earnestly desire not to offend the conscience of the weakest Christian, or to bring upon myself that aspersion which some prejudicately would cast upon me. For I call God to witness that according to that poor l●ght God hath given me, I have not been injurious to any known place of Scripture or winked at any known truth in this discourse, but have as earnestly desired and unpartially endeavoured to convince my own heart of the truth of this point of so great concernment, and that makes so great difference among God's people, as for the informing of any other to whom I am in some measure engaged by way of promise or private interest. Therefore I desire to deliver myself plainly as I can, that whatsoever I have spoken upon this subject is neither to dignify my own opinion, nor to maintain or plead for any corruption or abuse in our Church assemblies, or dispensation of the ordinances: for while I say it is unlawful to separate from such assemblies, for reasons formerly given, yet I say not it is lawful for corrupt and profane men to be admitted to the Sacrament, only I have desired to inform myself and others how and in what manner they may safely join and frequent the ordinances of life and salvation to their comfort, though those in authority be remiss in the exercise of discipline, and so corrupt in their offices and trust reposed in them. But I do earnestly desire to persuade and stir up myself and all God's people in all our several addressements to God in prayer we would make this on● special part of our desires, that God would purge the Church of all abuses both in doctrine and manners, and settle the ordinances amongst us in their power and purity: and I desire not only that God's people should pray against these corruptions, but mourn for the continuance of them, and every one according to the bounds and limits of his place and calling to show his utter dislike of them in all lawful ways, though not by separating, which I hope sufficiently appears to be unlawful, the premises considered: and truly this I have done for these reasons following. First, to satisfy myself and others that were doubtful in this point of joining in mixed assemblies lawfully. Secondly, to make up the breaches and avoid dissension & division which Satan is apt to make between not only carnal men and godly m●n, but between the godly themselves, which is that that Saint Paul reprehends in the Corinthians, 1 Cor. 3.3. and tells them plainly it was an evidence of their carnality; and this also he earnestly exhorts them to by the name of the Lord Jesus Christ, 1 Cor. 1.10 that they would all speak the same thing, and that there be no division among them, but be perfectly joined together in one and the same judgement, and in Rom. 16.17. he entreats them to mark such as cause division, and to avoid them, have no unnecessary society with them. Thirdly, that the enemy's mouths may be stopped, not only the Papists, who as I formerly said, shoot this as their main thunderbolt against our Religion, the diversity of opinions, but also our profane lose Protestants, nay even our civil honest men, who take occasion from hence to reproach the ways and people of God, of which we have too much woeful experience; yea and it is a main stumbling block in the ways of many weak ones that might otherwise be won to Christ, even the devisions among God's people, Ephe. 4.15. whilst God's 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 adorn the Gospel, and by their godly conversation encourage others to come in. And now in all that I have said having declared my own judgement which I shall ever carry in my hand, and lay at the feet of him that shall give me further light, though I desire not to meddle with too many doubtful disputations, my time nor abilities affording it: I beseech the Lord to persuade our hearts what is good and acceptable to him, and how to walk 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 evil thoughts of the Church and people of God for their division, by reason this book also in divers places of it reprehendeth the like misdemeanours in the Church, which the Papists and our profane ones so much cast in the face of our Religion; and truly before I brought it to the press, I debated the business with myself, 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 conceal it for this supposed disadvantage: and being very willing to remove all scruples from their tender conscience, I thought good briefly to set down the reasons and arguments which enforced the birth of that which otherwise had been buried in oblivion. First, I considered many had laboured with me to have it made public, and but one only that objected any thing against it, and that only 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 fare more high esteem of the satisfying the conscience of the weak Christian, and to have a greater care to settle the divisions which are in the Church, then to trouble ourselves with the evil constructions of the wicked. Fo●rthly, there is nothing made known herein either to Papists or Malignants that they can take the least advantage, but what they already know they know too well by our rents and schisms in the Church that we are divided, whether any man should endeavour the unity thereof yea or no; surely w●e should not be ashamed to make peace between neighbours, though some others do thereby take notice of the difference between them, much less ought we to neglect to endeavour 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 fare as they speak the truth, neither ought we to be ashamed to speak that which is a truth, although the profanest wretch in the world should speak the same, for by the same reason, because the Devil acknowledged Christ to be the Son of God the Disciples should have denied him. Sixthly, men of profane and malignant spirits never trouble themselves much with books of Divinity, especially in these times wherein nothing sells but State matters; I dare presume where there is one malignant buys this Book to abuse it, twenty honest men will buy it for their benefit. Seventhly, the neglect of treating upon this and the like subject is a main cause of the divisions of the Church, there not being one of a hundred that spend their time in public or private, by word or writing this way, and if the consciences of God's people be satisfied in this point, there will consequently be more peace in the Church, and less ground of scandal; 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 proceed of them that make such disturbances in public assemblies, which no honest man dare do. Ninthly, whatsoever truth of God's Word there is, that concerns his glory, and his Church's welfare, to be declared, this ought not to be smothered for some seeming disadvantage. 10. If we must write nor speak no truths that wicked men will carp at, and draw false conclusions from, truly many precious truths would lie in obscurity, as that of free Grace, of Predestination, and many other of like concernment; nay we see by experience in general 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 Book to countenance wicked men in their sinful approaching the Lords Table, although God's people may warrantably participate notwithstanding. 12. If Christians would rest satisfied in this point, and wait upon God in the use of the means of grace, till the Lord by a lawful power perfect the work of reformation; this would be both a great forwarding to the work, 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 speak evil of his ways, fare more than such endeavours for peace as this is or any way can do. 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 need of a speedy reconciliation. 15. If books of this nature give advantage to Papists and malignants to cry out upon the divisions of the Church, how much more those hundreds that maintain a separation and so occasion division? 16. If this Book maintain malignant Tenets, so doth the Author, and as fare as it doth, and then it can be no scandal at all to the people of God, it will be conceived the work of a malignant; but I see no cause if it have jacob's voice, why it should have Esaves garment put upon it; it may peradventure meet with the like entertainment from some particulars, as the Sun and Moon doth in their course; there is a kind of bird that loves not the Sun, and a kind of beast that will bark at the Moon, yet the Planets themselves of admirable use to the whole Creation; even so some one or other may be 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 suck poison out of the purest grape, God's people like the Bee will draw bony out of this Bramble Berry, for whose sakes I have published it, the Lord make it successful. FINIS.