First then concerning the truth of our Church Assemblies, that they are true Churches of Jesus Christ.

I lay downe this as an undeniable truth, that that Church or Church Assembly wherein the fundamentall truths of the Gospel of Jesus Christ is truly taught, the Sacraments and Ordinances of Christ dispense, [...]sufficient means offered to salvation, obtained and had, and a visible profession of obedience to the same, that is a true visible Church of Christ, notwithstanding there may be many corruptions in it, both in Doctrine and Discipline and members thereof.

For the proofe hereof I propound the example of the Church of the Jewes, the Apostolike Churches of Corinth, Galatia, and also the the 7. Churches of Asia, spoken of by Saint John, Revel. cap. 1. vers 4. all which are confessed by all to be true Churches of Christ, yet divers of them as corrupt as the Churches of England at this day both in Do­ctrine, Discipline, and members: in one degree or other.

1. For the Church of the Jewes.

Esa. 56.10. Mat. 23.16. Mat. 23.3. Mat. 15.14.It was exceedingly corrupt in all three particulars, their Priests were ignorant, unlearned, vicious, and prophane, blinde leaders of the blinde; Christ therefore exhorts the people not to doe after their workes, but after their sayings, for they said and did not: very hypo­criticall binding heavy burthens upon others, but not touching them themselves with their least fingers, proud and ambitious, loving the uppermost seates in the Synagogues, and made broade their phylacta­ries, all what they did was to be seene of men: their callings was also corrupt, for whereas the high Priest by the Law ought to have held his Office for his life, Exod 29.5 E [...]ek. 22.26 they chose [...] every yeare, and according to our best expositors they bought and sold the Office for money: they were al­so principall violaters of the Law of God.

Secondly, the people were generally notorious and prophane, for at Nazareth they were so evilly disposed and so inraged against Christ, that they all rose up to throw him headlong downe the hill whereon the City was built: Luk 4 28. See Caparnaum, Corazin, and Bethsaida, how the Lord Christ was against them for their impiety and infidelity, Mat. 11.21 22. notwith­standing the great workes Christ had done among them: and as for Je­rusalem, Luke 19.41 Christ beheld the City and wept over it, saying, Oh that in this thy day thou hadst knowne the things that belong to thy peace! See also how they made havocke of the Lords Prophets, beating them, stoning them, &c. and as for their affection to the Lord Christ, Luke 23.19 they preferre Barrabas a thiefe and murtherer before him.

Marke 7.8.9. Mat. 21.2.Thirdly, for their worship, it was filled with superstitious Ceremonies and Traditions, and these they preferred before the commands of God, the Temple also was prophaned and made a denne of theeves, they bought and sold Oxen, and Doves, and made it an exchange for coyne.

John 9.12 Mat. 15.4. Mat. 5.21. Mal. 1.8 Deut. 14.2.3. & 29.10.11, 12. & 7.6.7. Esa. 1.2, 3, 4 10. Lam. 4.6.22. Ezek. 16.46.47.Also their Discipline was exceedingly corrupt, for if any man con­fessed Jesus to be the Christ, he was cast out of the Synogogue; their Doctrine also depraved, for they made the fifth Commandement of no effect, a man might neglect his Parents by giving to the Temple; they forbad murther and adultery in the act, but allowed them in the heart; their Sacrifices also corrupted, offering the blinde and lame, which were not onely forbidden, but hatefull to God, in a word: the same people that the Lord cals his peculiar and chosen ones, he cal­leth also a stiffe-necked, unwise, and rebellious people, a sinfull Nati­on, yet all having right to the externall Covenant, and all joyne toge­ther in the externall worship, ordinances and service of God; yet the [Page 3] scandalous infected not the better part, though they had fellowship in externall communion, therefore from hence we see a Church may be ex­ceedingly corrupt, and yet be a true Church.

2. The Church of Corinth was corrupt in Doctrine and Discipline.

1. In Doctrine, some of them erred in fundamentals, 1 Cor. 15.12. 1 Cor 7.16 2 Cor. 12.20, 21. denying the Resurrection of the dead.

2. They held the Doctrine of single life, yea Paul himselfe.

3. There were amongst them fornicators, uncleane, and contentious persons.

4. Divers prophane persons came to the Sacrament of the Lords Supper, some comming hungry, some drunke, and many of hereticall and schismaticall spirits and opinions, which are more hurtfull in the Church of God then prophane men, by reason one is an evill that eve­ry man knowes, the other being an errour to seduce the judgement, is more hurtfull and dangerous.

2. Corrupt in Discipline.

1. Their Discipline was not put in practise, for there was fornica­tion among them, not onely unpunished, but unsorrowed for.

2. These Schismes and Heresies continued in the Church, and no course taken for the casting them out.

3. Consider what the Churches of Asia were.

1. Ephesus had lost her first love.

2. In Smyrna divers professed themselves to be Jewes, Rev. 2.4. Rev. 2 9. Rev. 2.14.15. Rev. 2. v. 19.20. and were even of the Synagogue of Satan.

3. In Pergamus there were divers that held the Doctrine of Balaam, teaching to eate things sacrificed to Idols, and to commit fornication, and divers that held the Doctrine of the Nicolaitanes.

4. The Church of Thyatira, though the Lord commends her for her charity, faith, patience, as the other Churches, yet shee also suffe­red Jezabel to seduce people to fornication and idolatry.

5. The Church of Sardis had onely a name that shee lived, and was dead, Rev. 3.1.4. there were but a few names in Sardis that had not defiled their garments by spirituall fornication.

6. Philadelphia also had some that professed themselves Jewes, Rev. 3.8.9. yet were of the Synagogue of Satan, so some render it, however she had but a little strength.

7. Laodicea a remarkable Church for lukewarmnesse, selfe conceited­nesse, yet poore, miserable, blind, and naked.

4. The Church of Galatia corrupt also.

1. They were even bewitched with the Doctrine of workes, Gal. 3.12.7. think­ing [Page 4] salvation had beene by keeping the Law, a fundamentall errour, for then Christ died in vaine.

2. They turned againe to weake and beggerly rudiments, ob­serving dayes, moneths, times, and yeares, in so much that for their superstition Paul was afeard of them, Gal. 3. [...].10.11. that though they professed Christ, yet his labour was in vaine bestowed upon them: yet all this while none of these evils in any of these Churches made a nullity of the Church, but they were called and accounted by the Lord Christ, and by the Apo­stle, true Churches of Christ, and that upon these three grounds before delivered in the proposition at first laid downe concerning the markes of a visible Church: for I speake not now of the markes of an invisi­ble Church, as these following, and such like;

• 1. To be borne of God.
• 2. To be knowne of God.
• 3. To have the Spirit of God.
• 4. To be joyned to Christ by faith: but of the markes of a true visible Church, which are these three especially and essentially;
  • 1. The preaching of the word of Christ.
  • 2. Administration of the Sacraments.
  • 3. Visible profession to both.

And it will appeare thus.

Acts 13.26.1. If God would make a people to become his people or Church, he sends his word, the Doctrine of salvation to them: Go, saith the Lord Christ, Mat. 28.19. teach all Nations, baptizing them in the name of the Father, &c. teaching them to observe all that I have commanded you; and loe, I am with you alwayes unto the end of the world, Amen: hence is that our Saviour speakes concerning the Jewes, John 4.22. Salvation is of the Jewes, that is, Acts 13.26. the Word and Doctrine of salvation is with them, the Word and Doctrine of salvation is sent to this purpose, that men may be­leeve, Acts 18.10. and for the sake of beleevers, Paul also is said to preach the Word at Corinth, because the Lord had much people there to convert to him.

2. The Lord addes Seales of his Covenant to such a people, as Bap­tisme and the Sacrament of the Lords Supper; for as Circumcision was a signe of the Covenant betweene God and the Jewes under the Law, Gen. 17.1. so is Baptisme to Christians under the Gospel: therefore our Lord Christ saith to his Disciples, Goe, teach and baptize, &c. And for the nou­rishment and strengthening his people in his wayes, in their graces, the Sacrament of the Lords Supper.

Acts 2.47. Ch. 4.5.3. The visible profession of obedience to the Word of God and the Ordinances of God is the maine marke of a member of a visible [Page 5] Church, And the Lord added to the Church such as should be saved, that is, all that were saved made profession of obedience to the Doctrine of Christ, and came into an externall Covenant with beleevers; not that all were saved, that were added to the Church, but the Lord brought them into the way of salvation by making them members of the Church: for though none were excluded that would professe Christ, and such as were saved were added to the Church, yet all that were added doubtlesse to the visible Church were not saved, for there was never such a Church upon the face of the earth that had not unsound members: true, if we take it to be meant of the invisible Church, then none are added but such as are saved, but very hypocrites professing the faith of Christ are members of the visible Church: the Eunuch before he was baptized and admitted into the Church-fellowship made profession of his faith: so that both godly and hypocrites must make profession if they will be members of the visible Church.

Object. Doth there not actuall and inward obedience belong to a true Church as well as outward profession?

Answ. Yea, to make men true members of the invisible Church, but outward profession is the visible marke of a member of a visible Church.

Object. If profession serve the turne, then a true Church may con­sist of hypocrites.

Answer. No, it is impossible, for the Lord never sends his word to any people but where he hath his owne number to call in, therefore Paul preached at Corinth because the Lord had much people there.

Object. But many wicked men who are accounted members of the Church of England doe not make profession of obedience to the Go­spel, therefore they cannot be of the Church, neither can it be a true Church that countenances members that doe not so much as professe.

Answ. Although there be such among our Assemblies, yet they are members, though unsound: for,

1. They are borne of Christian parents, men professing faith in Christ.

2. They are baptized into the Christian faith, and so admitted and received as visible members of the Church.

3. The most prophane of them, especially such as come to the or­dinances of hearing and receiving the Sacraments, doe verbally con­fesse Christ though their conversation deny him, so that however God hath not given them grace to walke according to their profession, yet they doe verbally confesse obedience to Christ and faith in his name, [Page 6] they acknowledge no other way of salvation, but by Christ, nor wor­ship no other God; all the outside service they doe is to the true God, though it be in a way of their owne perishing; there were many pro­phane ones in the Church of the Jewes, and also in Corinth, yet true Churches, and these most of them in their best tempers and coole bloud will speake well of the wayes of God, though in heart they hate the children of God under the notion of hypocrites, while they in­deed are guilty in the highest degree of hypocrisie by their thrusting themselves into the Assemblies of Gods people, claime interest in the Ordinances of God, nay in the Lord Christ, taking the name of God into their mouthes, Psal. 50.16. yet hate to be reformed.

4. Though there be many such prophane wretches that thrust them­selves into the Assemblies, yet the Lord hath his number of chosen ones that both professe 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 uprightnesse, in the middest of so much light, and of enjoyment of so much means, and also aggravate their sin, that they have presumptuously laid claime to the Ordinances of God, and have beene negligent and carelesse to walke sutable, hereby they in the Sacrament eate and drinke to their owne damnation, and be­come guilty of the body and bloud of the Lord Christ in trampling his sacred bloud under their feete, and crucifying to themselves the Lord of life.

Object. The Church of the Jewes 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 nationall Church since the Jewes were rejected.

Mr Bal [...] ­ [...] [...]rounds o [...] Sep pag. 1 [...]. Ans. Religion ever since the fal is all one in substance, thogh 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 severall 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 Gods approbation, and so the common nature and essence of all true Churches and essentiall [Page 7] 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 doe with the Covenant, the end of the calling of the Church is holi­nesse 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 cleane contrary affected, they are not called into Covenant or communion with God: if in one age of a Church the Scripture ascribe not holinesse to a people for some few sake, if the rest be unholy and prophane, it ascribes it not to them in any age.

If in one state of the Church uncleane persons doe pollute, Lev. 14.46, 4 [...]. Hag. 2.12.13, 14. 1 Cor. 5 6, 7 and un­hallow cleane persons and things, as a little Leaven leaveneth the whole lumpe, this must hold true in every age in its proportion.

And therefore if ignorant, unwise, impenitent, uncircumcised in hear [...], and life, rebellious and stiffenecked in course and conversation, might be in externall Covenant with God, and (in that respect) a separate and holy chosen people with whom the people of God might hold externall communion in the Ordinances of worship, then it is lawfull for Christians to partake in the Ordinances of Gods worship, though scandalous livers be admitted, with whom in partaking we have onely externall 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; Lev. 19.17. if the godly might communicate then, because they could not cast them out, even so may they now; if the faithfull be bound now to reprove their de­linquent brother, and not suffer sinne 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 faithfull and their seede, 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 onely available to the chil­dren of the Covenant at all times. If it be contrary to the maine 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 externall society of the faithfull, Jer. 5.31. Jer. 9.2.3. Esa 57.3. & 1.4. it was unlawfull in the Jewish Church as well as now in Christian Churches. And therefore if the Church of the Jewes, not­withstanding all that hath beene said, were the true Church of God when it was corrupt in doctrine, manners, officers, ordinances of wor­ship, [Page 8] when the teachers were dumb Dogges, Jer. 11.14. Esa. 50.1. Jer. 3.11.2.13.11. blinde guides, the Prophets prophesied lies, the Priests received gifts, and the people re­bellious, adulterous, oppressours, an assembly of rebels, when the Priesthood was bought and sold, the Temple defiled, the Law cor­rupted with false glosses, and made voyde with sinfull Traditions, when errour, heresie, idolatry, oppression, stubbornnesse, and all man­ner of sinne was rise among them. If for all this they continued the Lords visible flocke, and the Lord owned them for his people, and the Prophets and faithfull held externall communion with them in the Ordinances of God, then the Covenant of God is not disanulled 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 faine know what may be said of the Church of the Jewes 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 betweene God and them, chusing 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 onely: but the Covenant under the Gospel betweene God and his people is of a farre 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 legall 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 then it was; though they by faith saw the Lord Christ yet to come in types, figures and shadowes, we behold him in his word by faith already come, having finished the worke of our redemption, and now abides in the Heavens to make in­tercession for his people.

God cals 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 substantiall and spirituall manner; they had the Law, we the Gospel; they the pro­mise of Gods presence, so we; they the promise of life and salvation by [Page 9] Christ, so we upon condition of faith and repentance: Acts 19.18. Acts 8. [...]7. Marke 16.16. John 3.15. they served God under the Law, we under Grace. If God call a whole Nation to a visible and externall Covenant with him by the preaching of the Word, the giving them the Ordinances of life and salvation, by giving them hearts to make profession of obedience thereto, as in England the Lord hath done, I know nothing against it, but that England may be as true a Nationall Church as the Church of the Jewes was, and as lawfully called and constituted, though very corrupt in Disciplin [...] [...]d Doctrine, and members also: the Word may be preached to Heath [...]ns and Infidels for conversion, as Paul did to the Athenians, and to the blasphemous Jewes, and yet had no externall communion with them as members of the same body.

Ans. The Word may be preached to them that are without, for their conversion to the faith, to them that are within the Church by Baptisme and externall profession for their sound conversion unto God from particular sinnes and building forward in grace and godlinesse: there is no communion with Heathens nor infidels, because they are not of the Christian society, but scandalous persons received in by Baptisme, and not cast out by publike censure, the Word is preached to them as members, and not as unto bare hearers; and they are admitted to the prayers of the Congregation as well as hearing of the Word, be­ing members of the externall Covenant; to use one Ordinance and not another, is to make a Schisme in the Church, and as the preaching of the Word, not the bare tender of the Word, but the giving of it to dwell and abide with a people, is a note of a true Church, so is the hearing of the Word an act of communion with the Church: And if the presence of wicked men at the Sacrament did defile the Ordinance to the belee­ver, so their presence in hearing the Word would have the same effect to defile the Word also to the faithfull; but the presence of the wicked defile not the ordinance to the worthy beleeving Communicant, nei­ther the Word to the prepared and sincere hearer, therefore it is law­full to participate in mixt Assemblies.

Object. If this be all that declares a Church to be a true Church, preaching of the Word, administration of the Sacraments, and visible profession thereunto of obedience, then the Church of Rome may be a true Church.

Ans. In the Church of Rome the Word of God is not truly taught, the Ordinances and Sacraments of the Lord Christ are not dispensed, therefore there can be no visible profession of obedience to them, nei­ther can it be a true Church.

For consider, it is not the preaching of some one truth or other, that is a marke of a true Church, when fundamentall points upon which salvation or damnation dependeth, are erroniously maintai­ned, and that by the whole Church, as it is this day in the Church of Rome; that cannot possibly be a true Church of Jesus Christ that main­taines universally fundamentall errors quite overthrowing the very be­ing of Christ, you may call such a Church, if you will, yea a true Church, but let it be a true Church of Antichrist: For consider,

1. They permit not the word of God, the Doctrine of salvation, but in an unknowne tongue, 1 Cor. 14. the whole chap. that people cannot understand, quite contrary to the rule of the Apostle Paul.

2. They will not suffer private men, Lay men, so much as to reade the Scriptures, which is absolutely against the command of Christ, and the salvation of mankind; the Lord Christ saith, Search the Scriptures, for they testifie of me, John 5.39. Acts 17.11. and in them yee thinke to have eternall life; and see the men of Berea commended by Saint Paul for that the Pope prohi­bits upon paine of Inquisition.

3. They preach and presse their owne tenets, the Popes Decrees, and their owne Traditions, before the commands of God, placing more infallibility and confidence in the Pope, a sinfull mortall man, then in the Scriptures themselves, which is the word of truth.

4. They are corrupt in such fundamentals both in Doctrine and Discipline that cannot stand with a true Church of Christ: 2 Cor 5.14. Eph. 2.1. Luk. 17.10 Mat. 15.30 Hosea 4.6. 2 Tim. 3.15 Mat. 9.3.4, 5, 6. Esa. 42.1. Mat. 24.22.24. Luke 18.7. Rom. 9.11.11.15. Heb. 7.25. 1. Tim. 2.5. Heb. 12.24. Heb. 24. Mark 5.36. Rom. 3.25.27. yea, very contradictions to the Word of God and to the essence of Christ as the all-sufficient Saviour of all that beleeve, maintaining the Doctrine of Freewill, of merits, of inherent righteousnesse, maintaining also law­full ignorance, nay commending it for the Mother of Devotion, which the Lord himselfe saith, is the cause of perishing; they hold also the Scripture is not sufficient to salvation, but the Popes Canons must be added; they also hold and maintaine confession of sinnes to Priests.

That the Pope and Popish Priests have power to forgive sinnes, they can sell pardons for money.

They deny the Doctrine of Election and Predestination which the Word of God so fully holds out.

They maintaine prayer for the dead, Eccles. 11.3. Luke 16.22.27. Psal. 49.8, 9.

They make more Intercessors and Mediators besides Christ, who is and ought to be the onely Mediatour of our peace.

They overthrow the Doctrine of Gods free Grace, and of justifica­tion by faith in Christ, by the workes of super-erogation, merit, &c.

They worship Saints and Angels contrary to the Word and com­mand of God, ordain seven Sacraments, five more then Christ ordained. Esa. 42.8. Col. 2.1 [...]. 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 turne the Sacrament of the body and bloud of Christ to an Idoll Masse, and maintaine that grosse and palpable errour of Tran­substantiation, which is quite against a cloud of witnesses, John 6.53.54, 55, 56, 57, 58. John 6.63. John 16.7. the 17.10, 11. 1 Cor. 10.16.17. 1 Cor. 11.26. John 6.47, 48, 50. 2 Cor. 10.14. Matth. 24.23. and 26.11. Marke 16.19. Luke 24.2, 3. John. 16.28. Phil. 3.20. Heb. 8.1. and 10.12. Be­sides these and other fundamentall errours, as the palpable Idolatry, &c. many other of lesse concernement, as their Feast dayes, Fast dayes, Doctrine of single life to the Clergie, Dispensations to sinne, &c. that if ever there were a true Church (if I may so call it) of Antichrist, it is the Church of Rome; therefore I conclude that that Church which generally maintains fundamentall errours against the very being of the Word, the command of God, the essence of Christ, cannot be a true Church of Christ. But of the Church of Rome this and more may be be truly affirmed: therefore the Church of Rome is not the Church of Christ.

Object. There are other markes of a true Church, as a lawfull Mi­nistery and true Discipline.

Answ. Yea, both these are necessary in a Church, and we also im­ply a lawful Ministery where the Word is truly taught: and as for a true Discipline it is necessary to the well-being of a Church not essential to the being of a Church, the Church is not so well as it ought to be, that is defective this way, but yet there may be great corruptions in Mini­stery and Discipline, and yet the Church be a true Church of God; as a man though he have some infirmity or imbecillity in his body, in some one or more members, though he be not so perfect a man as he would be or should be, yet he may be, and is a reall man, as in case of the Palsie, and the like debility. This we know, that no true Church can be perfect in this life, either in the internall or externall frame thereof; As all true Churches from the beginning have done. for if not any one man, much lesse a whole Congregation: and if the Lord be pleased to account the Church to be his, when it failes in the internals of the worship and service of God, surely we have no reason to thinke so rashly that he will decline and disclaim it for outward defects where the fundamentals are preserved and kept.

Object. The standing and calling of our Ministers as they stand by Bishops, is Antichristian, and therefore they are not lawfull Mini­sters.

Answ. It would be something difficult I thinke for those that are of [Page 12] that opinion to prove either their proposition or conclusion to be truth, but in answer hereof I say thus much.

2 Cor. 4 15 Gal. 1.9. Luke 9.49.1. If they preach the Lord Christ, and life and salvation by faith in his name.

2. If they show forth the power of godlinesse in their conversa­tions.

Phil. 1.15.18.3. If they be furnished with ministeriall qualifications. Let their calling, standing, and preaching, be allowed by Bishops or not, they are no whit the more unlawfull in their standing or practise: Ma [...]k. 9.38 39, 40. Num. 11.28 29. so Eldad and Meldad they prophesie, and Moses allowes them; and desires all Gods people were Prophets: viz. that they might be able to deliver the minde of God to the people: and truly we should not envie, though there were a greater number furnished with ministeriall gifts, whether allowed by Bishops or not.

2. As Bishops are Ministers, they are lawfully called, and so may have a vote I conceive, though with subjection, in electing and ordaining preaching Ministers as they are (or ought to be) men able to judge of mens learnings, parts, and qualifications, for the Ministery; for the spirits of the Prophets, 1 Cor. 14.32 are subject to the Prophets: as for that exorbitant power which they pretend they received from the King as Supreame Magistrate, or their usurped authority exercised over the lives, liberties, estates, and consciences of men; their great intermeddling with secu­lar and temporall affaires and jurisdiction: this, though it be unlaw­full, yet this makes not their callings to the Ministery unlawfull, or them uncapable of electing or ordination, no more then the abuse of any calling makes the calling unlawfull, though men by abuse may make themselves unfit and uncapable of their lawfull callings. We must therefore condemne them in what they have done that is unlawfull and unjust; but the appointing Ministers to preach the Word of God is a lawfull action, and not derogating from their function as I con­ceive: and indeed we should have had little or no cause to complaine of them for this, had they beene faithfull in the trust reposed in them, and appointed such over and in the Church as were godly, learned, and painfull, and conscionable in their places, such who were called by God as well as approved of by them: Examp. If there were an order from Bishops that none might pray in his family without order from them, would this order from them make our praying in our families unlaw­full? no surely, neither doth their giving orders to Ministers make their Ministery unlawfull, as it is lawfull to pray and preach without them, so is it with their consent.

[Page 13]3. Know the principall call of a Minister is from God, for if men be rightly qualified and gifted for the Ministery, that they are inabled from God to deliver his minde out of his Word to his people, and preach sound Doctrine approved of by the Scriptures, and the faith­full who are inabled by the Spirit of God to try the spirits whether they be of God, yea or no; 1 John 4.1. this makes men lawfull Ministers of the Word of God, whether approved by the Bishops or disallowed by them: and indeed this is that that Gods people should especially looke after, and lesse trouble and puzle themselves about their standing or not standing by Bishops; I know if I should aske such men as account such Ministers Antichristian, and their callings unlawfull; whether the Bi­shops disallowing or disapproving of one rightly qualified for the Mi­nistery would make him uncapable and unlawfull to preach; they would answer as I doe my selfe, Certainely no: then I conclude that as their disapproving of a man makes him not unlawfull, if he be quali­fied, much lesse their allowing or approving of him; for God is the great caller and sender, and if he send men to preach, or call men, Ma [...]. 9.38.39. who shall contradict it? our duty therefore is to pray the Lord of the har­vest to send painfull labourers into his Vineyard.

Object. Our Bishops have placed over us prophane, idle, and wic­ked men, not fit to take charge of the flocke of Christ, yea and many as ignorant as prophane.

Answ. For such as are ignorant and unable and idle, these are alto­gether unfit, and this is the great sinne of them that were in authority in the Church to suffer it: as for scandalous and prophane livers, they also are sinfully thrust upon the Church, but if they preach well and truly, take paines in the Ministery, the viciousnesse of their lives make them not altogether unlawfull in their standings, though they are un­profitable by reason of that prejudice which we receive against their practise, though their Doctrine be true, and this is of our selves, and arises of our corrupt hearts to decline and turne our backs upon whol­some truths, though delivered by sinfull men: Mat. 15 5. Mat. 16 6. & 26.65. Isay. 57. [...]. Ezek. 34 3. the Scribes and Phari­sees, as before, were ignorant, unlearned, blinde guides, hypocrites, ambitious, covetous, and the Priests of old under the Law were pro­phane and unholy, yet the Doctrine of truth was to be received from them; for Gods people should be like Bees sucking sweetnesse out of Thistles, while wicked men like the Adder gather poyson out of flowers.

Object. The Priests under the Law, the Scribes and Pharisees were rightly called, therefore they ought to heare them, but ours are not.

Answ. What Paul saith of himselfe, that he was not an Apostle by man nor of man, but by Jesus Christ, and God the Father, that is true of all the Apostles, not onely because they were to preach Christ, but received Commission from him, and are therefore called the Apo­stles of Jesus Christ, (not in after times) for then we must prove whe [...]e the Apostles delivered the power of government to the community of the faithfull as they received it from Christ, for which there is no Scrip­ture: the Ministers and guides of the Church are immediately of Jesus Christ, from whom they derive their power and receive their charge, in whose name they must execute their office, Acts 20.28. and to whom they must give an account whose Ministers they are; Take heed to your selves and to the whole flocke over which the holy Ghost hath made you O­verseers: the Presbyters at Ephesus we see were appointed Overseers by the holy Ghost, that they might governe the Church of God, they were chosen and ordained of men, and so by immediaty of person, not from God as were the Apostles, &c. but their gifts, off [...]ce, and authority was immediately of God: in conferring those offices God useth the mini­stery of men, but the office and authority is from God alone: (when Christ ascended on high, he gave gifts to men, some to be Apostles, some Prophets, Eph. 4.8.11 1 Cor. 12.8 some Evangelists, some Pastors, some Teachers) so that the Pastorship and office of teaching and their gifts are as imme­diately from Christ as the Apostleship was, and though every Pastor is not immediately called, yet the office and order is from Christ im­mediately, and not from men, and so is their authority and juris­diction; and so our Ministers that are gifted from God and by God, are as lawfull Teachers, Mat. 24 41 Tit. 1.7. Mat. 9.38. 1 Cor. 12 5. Phil. 1.1. Col. 1.24. 2 Cor. 6.4. Rom. 1.1. 2 Cor. 4 5. 1 Cor. 4.1.5. Argum. c [...]ncerning our M [...]ni­st [...]rs one to apply to th [...]se that scandall them. and have as much warrant from God as the Apostles had in their time, whether approved by men or not, the har­vest is the Lords, and to him it belongs to send labourers: now there be differences of Ministers, but the same Lord, the Ministers of the Word are not the Ambassadours of men but of Christ, as having re­ceived their office, power, and gifts from him, and not of the Church; they may be called the Ministers of the Church as the Lords Ministers and servants, or the Church is Ministers or servants are taken indiffe­rently, because, though the Lord send them, and gift them, yet it is for the sake of the Church, and they ought rather to be called the Mini­sters of Christ then of the Church, for all power Spirituall and Eccle­siasticall is of God.

And as for those that account our Ministers Antichristian, though never so godly in their lives, or sound in Doctrine, by reason of their standing by Bishops, I desire them to consider these sixe Arguments fol­lowing, [Page 15] five of which may be applied truly to many of our Ministers, who the thus brand with that odious term of Antichristian Ministers.

1. No man that truly preaches Christ, and both in his life and Doctrine sets himselfe against Antichrist, and his followers, 1 Cor 12 3 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 godlinesse in his life and conversation, can be accounted Antichristian.

3. No man that makes Jesus Christ and the glory of God the maine end of his preaching, can be Antichristian.

4. He that labours both by Doctrine and practise, or by either of them, to convert men to Jesus Christ, and to disswade men from the wayes of Antichrist, this man cannot be antichristian.

5. He that to his power showes his dislike of corruptions, both of Doctrine and Discipline of the Church of God, and indeavours for reformation by earnest prayer and such other meanes as are in the bounds of his place and calling, and mournes for the continuance of them in the Church, this man cannot be guilty of the corruptions in the Church, much lesse Antichristian.

6. To oppose Christ in his Ministers or members, 1 Cor. 12.3 Gal. 1.8. to scandall the wayes of God, the Ministers and the Ordinances of God, the publike assemblies of his people; this I conceive is a high degree of Antichri­stianisme and blasphemy.

And truly as I am confident that there is none of the first five asserti­ons, but may well be applied to many hundreds of our Ministers for their justification from that aspersion of Antichristianisme so maliti­ously cast upon them, so I speak it with griefe of heart, I feare the last asertion, which showes plainely who are Antichristian, will of necessi­ty fall upon the heads of all such as with open and blacke mouthes scandall the wayes, Ministers, Ordinances, publike Assemblies of the people of God in the Church of England, proceeding to a high degree of Antichristianisme and blasphemy: for this is that maine deceit of the Devill, to vilifie the Ordinances and administrations thereof in the Church by calling them idolatrous, and the people Idolaters, and An­tichristian, or else he could never prevaile with men whose hearts would else reverence and respect them; and herein I conceive is that fulfilled of Satan, transforming himselfe into an Angel of light; nei­ther could any man perswade himselfe it were lawfull to separate from our publike Assemblies, were it not that he is perswaded the Ordinan­ces, and Officers, and Assemblies, are so in deed, which neither they nor the Devill himselfe can ever be able to make appeare out of the [Page 16] Word of God: Indeed no man, Minister, or other that beleeve in Jesus Christ, 1 John 1.1. and desire to walke with God in uprightnesse, as many thou­sands in the Church of England doe, can be counted other then the chil­dren of God, Gal. 1.8. and he that preaches any other Doctrine, we ought to hold him accursed? Thus much concerning the lawfulnesse of our Church Assemblies and Administrations: now to prove the lawfulnes of joyning with them in Ordinances.

Object. What shall we doe then that are to joyne in mixt Assemblies, that we sin not herein?

1. Take heede of joyning with any corruption or knowne evill in the Church, show your dislike of it according to your power.

2. Exhort and admonish, or reprove as the circumstance of thy cal­ling, relation, and opportunity will give leave, those that have no right to the Ordinances.

3. Mourne for the abominations and corruptions in the Church, and wrastle earnestly with godly prayers for reformation, but desist not thy duty though Ministers be corrupt, and many people prophane at the Sacrament, doe thou prepare thy owne heart and receive to thy comfort; for know thus much, there never yet was any v [...]ible Church of God upon earth that was without its corruptions in Doctrine, in manners, in officers, in members, as hath beene sufficiently showed concerning the Church of the Jewes, Corinth, Galatia, and the seven Churches of Asia: yet I never read of any toleration to separate from them, or that they ceased to be true Churches by reason of the cor­ruptions in them.

1. Our Saviour Christ departed not from the publike Assemblies of the Jewes, Luke 2. for he was circumcised and so admitted a member of the Assemblies.

Luke 2 22.2. His Mother was purified, and he presented, and an offering gi­ven for him as for other children.

Luke 2.40.3. When he came to age he was content to heare them, he was found amongst them in the Temple, where there was also prayer and prea­ching every Sabbath day. Acts 16.13.14.

4. He observed their Feast of Passeover, and his Disciples eate it a­mongst them, as Divines give it forth from the 26. Matth. 2.3. and John 2.23. however he observed it as they did.

5. He was baptized among them publikely, Matth. 3.13.15. Marke 1.9.

6. He allowed his Disciples to doe as he had done, Matth. 23.12. exhorting them to heare their Doctrine, viz. the Scribes and Pharisees, [Page 17] thogh they should not follow their practise, because they had the Word of God taught among them, though their lives were unanswerable: so that he tolerates none to separate, neither by his Doctrine or ex­ample; Salvation, saith he, is of the Jewes, John 4.24. that is, the Word of salvation is with them, or salvation is had among them by the meanes of grace with them: So also see Pauls example.

Notwithstanding the Church of Corinth was so exceedingly cor­rupt both in Doctrine and Discipline, as hath beene said formerly, yet he gives no toleration to separate, but rather showes in such cases what Gods people should doe, out of whose power it was, and is to reforme abuses in the Church, viz. private Christians.

1. Showes them their errour in admitting unworthy receivers.

2. The danger of unworthy receiving, and how farre it extended to their owne destruction and condemnation, besides those temporall diseases and sicknesses brought also upon such disorderly Communi­cants.

3. Showes them the right institution of it.

4. The cure and remedy of this malady that it might not be hurt­full to the whole Church, Let every man therefore examine himselfe, looke to his owne heart, and so let him eate, &c. not, Let any one sepa­rate; if that had beene the way, surely he would have said, there is an incestuous person not cast out, there are schismes, strifes, and conten­tions, there are drunkards, &c. in the Church, men of strange opinions, come not among them, nor partake of the Sacrament with them, lest you eate and drinke damnation to your soules: no, no such matter, such there are among you, saith he, but every one of you examine your owne soules, prove your selves, that you be not of the number of them: and so eate, and so drinke to your comfort, though the other eate and drinke damnation to themselves. And further, stirres them up to the duty, 1. By showing them what he delivered to them he recei­ved from Christ. 2. That it was their duty so to doe, for thereby they kept a a continuall remembrance of Christ, and shewed forth the death of the Lord till he come; one of the maine ends of the institution of this Sacrament: See the example of Gods people in former ages.

The sin of Elies sons was very great, as great as any Ministers can be, and as publike, they were impudent, lying with women before the doore of the Tabernacle, they prophaned the Sacrifices, yet the people of God came accustomarily to Shilo, where they did administer to per­forme their duty, notwithstanding the wickednesse of the Priests, as Elkanah and Hannah: at Jerusalem the Church was wonderfully cor­rupted [Page 18] both in Priest and people, yet the faithfull in it that mourned, not separated, Ezek. 9 4. are taken speciall notice of; so in our Saviours time he gives them no toleration to separate from the Church of the Jewes, but to hear them & joyn with them, Mat. 23.12 and if any man can give me any exam­ple of any member either under the Law, or in Christ, or the Apostles time, that did separate from the publike Assemblies of Gods worship, o [...] had any warrant so to doe out of the word of God, notwithstan­ding the great corruptions that hath beene proved to be in Churches in all ages, then I should thinke they speake something to the purpose; true indeed, for Jewes to separate from Infidels and the Heathen Nati­ons and Idolatrous practise, and so for Christians under the Gospel, so to doe, is justifiable, and both commanded by God, and expected to be done, but for one Jew to separate from the publike Assemblies of Gods worship from other Jewes, or one Christian from the publike Or­dinances and worship of God from the rest, this I never read of.

But to speake more fully to this purpose, I will, 1. answer those Ar­guments given in to maintaine a separation from our publike Assem­blies as they were given unto me, in the controverting of this point.

2. I will show the lawfulnesse of joyning in our mixt Assemblies.

3. The unlawfulnesse to separate.

4. Give satisfaction in some measure to those places of Scripture that are brought in defence of that opinion.

5. Give caution to keepe off aspersion or prejudice that may be cast upon me or any of my judgement in this point.

Their first Argument is this:

They that see the Lord Christ crucified are guilty of the body and bloud of Christ: but Gods people at the Sacrament see the Lord Christ crucified by wicked men: therefore they are guilty of the body and bloud of Christ.

Answ. This Argument is false in every part of it. For,

1. Men may see the Lord Christ crucified, and not be guilty of the body and bloud of Christ, for it is the very maine end and use of the Lords Supper to behold Christ crucified, and to show the Lords death till he come in a speciall manner.

2. If all that see Christ crucified should be guilty of his death and of his body and bloud, then Mary the mother of Christ and his disci­ples and friends that saw him despightfully used by the Jewes when he was haled and nailed to the Crosse, who were heartily gr [...]eved at it, and would if they could, have prevented it, were guilty o [...] the body and bloud of Christ; and all that saw Judas betray Christ, by the same [Page 19] reason were guilty of betraying him also, even the Disciples them­selves.

3. Know, no godly man can be guilty of the body and bloud of Christ, as every ungodly man is; for no man in the state of grace and sal­vation, &c. yet they hold that Gods people can be guilty seeing Christ crucified by wicked men at the Sacrament of the Lords Supper are guilty, &c.

Their Argument should therefore have runne thus, They that either crucifie Christ, or joyne with them that doe crucifie him, are guilty of the body and bloud of Christ.

But wicked men at the Sacrament of the Lords Supper doe crucifie Christ, and Gods people in comming to the Sacrament with them doe joyne with them: therefore they are both guilty of the body and bloud of Christ.

This Argument for the major and minor, 1 Cor. 11.27.29. may be granted with some caution, but the assumption is false: for grant that wicked men in the Sacrament doe crucifie the Lord Christ, it is onely to themselves, and they are themselves guilty of the body and bloud of Christ: wee may grant also that those that joyne with them doe also crucifie Christ, and so become guilty of, &c. but with this exception or caution following.

There is a twofold joyning with wicked men.

• 1. With their persons
  • 1. Voluntarily.
  • 2. Accidentally, or Occasionally.
• 2. In their actions.
  • 1. Voluntarily.
  • 2. Accidentally, or Occasionally.

A man may come in the company of a wicked man, and yet not joyne with him, if accidentally a man by reason of his businesse in his generall or particular calling, or the like: nay, a man may voluntarily be in the company of a wicked man, being lawfully called to it, as in common and publike meetings, either concerning Church or Com­mon-wealth, and yet not guilty of his evill actions; that which makes a man guilty of another mans actions, is approving them, con­senting to them, voluntary joyning in the action with them, not eve­ry comming into their company and being with them accidentally or occasionally: as for example, a wicked man and a godly man come to heare the Word, it is both their duties so to doe; if the wicked man shall purposely come to insnare the Minister, to cut a Purse, to doe some other mischiefe; if the godly man have no such end or intent, if he show his dislike of it, exhort him and reprove him for it, and use all [Page 20] lawfull wayes and meanes to reclaime him: How can he be guilty of joyning with him? so in the Sacrament it is the duty of the godly man to receive the Sacrament upon due preparation, if wicked men will thrust themselves in to that sacred Ordinance without preparati­on, he that comes as he ought, showing his dislike of this abuse, la­bouring by seasonable exhortation, or reproofe, or information, to re­forme the abuse, and in case authority doe not reforme it, if he mourne for it, and pray against it, how can this man be said to joyne with that wicked man? Nay, the one eates and drinkes the body and bloud of Christ to salvation, the other crucifies Christ afresh to his owne dam­nation: therefore I conclude that Argument thus; that which a man utterly dislikes, condemnes, is humbled for, prayes against, labours to reforme to the utmost of his ability, cannot be accounted that mans guilt: but Gods people, &c. doe utterly dislike, &c. the sinfull approachings of wicked men to the Lords Table, mourne for it, pray against it: therefore, &c. the sinnes of another man must not make me decline my duty, but it is my duty to prepare, examine, and receive the Sacrament, therefore the sinnes of wicked men comming to it, is no reason for me to decline or separate from it, the principall part of the duty lies in selfe-examination, 1 Cor. 11.28. not so much in examination of others.

Object. Gods people doe not doe their duty herein, true; peradven­ture they pray against it, and are humbled for it, but they doe not their best indeavour by reproofe, exhortation, and information, either to reclaime such, or to have them cast out.

Answ. So farre as they fall short of their duty, herein they sinne, but if they should totally neglect this duty of exhorting, reproving, pray­ing against, mourning for, &c. which it is impossible for any godly man to doe; yet this would not warrant them to separate, for this were but the adding one sinne to another.

Againe, suppose the party offending be not capable of admonition, or will not reforme, then you will say we must tell it to the Church; now suppose the guides Temporall and Ecclesiasticall, to whom the matter must be brought, be so corrupt, that they would countenance the offendor, and punish the complainant, establish the disorder rather then redresse it: What shall the innocent then doe? must he complaine to his undoing, or leave his standing in the Church as unlawfull be­cause he cannot doe the duties which God calleth for at his hands? the Shepheards of Israel were many times blinde, ignorant, vitious, robbers, hirelings, vaine persons; so the Scribes and Pharisees, if the Disciples or the faithfull should have sought to them for Reformation [Page 21] of abuses in the Church, what could have beene expected? 1 Cor. 3.10 2 Cor. 11.13. Gal. 1.6. the Corinthi­an Pastors we know built hay and stubble upon the foundation Paul had laid amongst them, were false Apostles, deceitfull workers; in Galatia the Pastors troubled the Church with corrupt Doctrine: in the seven Churches of Asia all the Angels were reprehended, and so our Bishops, Ministers, and Magistrates were all so corrupted, that no man durst complaine of abuses in the Church, nay nor himselfe with safety discharge his owne duty, what should the faithfull doe? depart from the Ordinances of grace while God is pleased to dwell among them, or neglect the duty God hath called them to, and so par­take in other mens sinnes? the Congregation it selfe divided or remisse the greatest part the worst, so that the best cannot be held among them, truth cannot take place, such division and dissen­tion was in the Church of Corinth, that the house of Cloe was constrai­ned to complaine to the Apostle, most of them so puffed up in the case of the incestuous person, that it had beene vaine for the better sort to have sought the casting him out, had not the Apostle sharply reproved them, their abusive comming to the Lords Table was generall, so that the better sort might grieve at it, but could not reforme it; in this case the faithfull cannot tell the Church, for that it is divided, 1 Cor. 1.11 1 Cor. 5.1.2 and as in our times the greatest part holding the worst side, depart they must not, for the Lord is in the Church and Ordinances, and they must not leave them till the Lord forsakes them; what remaines then, but that with mercifull affections they dislike, reprove, and correct as much as in them lieth what they finde amisse, what they cannot amend, indure and suf­fer patiently, and in loving sort lament and bewaile till God doe cor­rect and amend it, or make way for their inlargement, and though some will say, but all this while they doe not their duty. I say rather the Lord requires not that particular duty at that time, because they have no opportunity or meanes to doe it; Mr. Bal cap. 11. fol. 223. those that looke for fur­ther satisfaction herein, I desire them to reade Mr. Bals booke, a triall of the grounds tending to separation.

2. Argument.

To have fellowship with them we are forbidden, to have fellow­ship with all is sinne, but godly men in the Sacrament have fellowship with prophane, which is forbidden; therefore they sinne. This they labor to prove, Num. 15.30. Deut. 17.3. both places improperly alleadged

Answer. Though we should grant the proposition, that it is sinne to have fellowship with those we are forbidden, yet we deny that Gods people have fellowship with wicked men in the Sacrament, nor [Page 22] with the workes if they dislike and disallow of their actions, labour with God and man for redresse so farre as they are able in the place God hath set them, what fellowship have they with them? as we said before in point of joyning, so I say in point of fellowship, it is not e­very occasionall or accidentall comming in wicked mens company that gives me fellowship with them, or makes me guilty of their acti­ons; Have no fellowship, saith the Apostle, with unfruitfull workes of darknesse, but rather reprove them, intimating strongly, that he that reproves or dislikes of the actions of others, cannot be said to have fellowship with them, nay a man may have no fellowship with them, though he should not reprove them, as appears by the word (ra­ther) reprove them; implying, if he did not consent and sin'd with them though he reprove them not, he had no fellowship with them: it is our duty to show our dislike of their abusive comming to the Lords Table, Gen. 4 4. Lev. 10. not to separate from the Ordinances: What fellowship had A­bell with Cai [...]? both sacrificed together; or Moses and Aaron, with Na­dab and Abibu? or what fellowship had Elkanah and Hannah with Elies wicked sonnes, 1 Sam. 1.3. who went up yearely to Shilo where they did minister? their sinne was not charged upon them, because they were in the com­pany performing their duty: What fellowship had our Saviour Christ with the Jewes, Scribes, and Pharisees? What fellowship had the rest of the Disciples with Judas? they kept him company after they knew he was to betray the Lord Christ: or what fellowship had the beleeving Corinthians with the incestuous person before he was cast out, and with those other disordered Corinthians that came with them to the Sacrament? truly they neither had fellowship with them nor their evill actions, neither was their sinnes charged upon the faithfull and godly worthy communicants. If you say my presence among them ap­proves of their sinne, by the same reason ye may say my presence with them in hearing the Word approves of their sinne, when as I said be­fore there is a voluntary presence and a constrained presence; indeed, if I lived as they doe in profanenesse, and followed their wicked practises, I should then approve them, but my abominating them in my life, show­ing my dislike of them, showes plainely I approve them not, neither can their sinne be any way charged upon me.

3. Argument.

They that have power given them to doe that that makes for Gods glory and the Churches good, and doe not exercise it, they sinne; but the Church in not exercising its power to cast out offendors of this na­ture which would make much for Gods glory and the Churches bene­fit [Page 23] doth sinne: this they labour to prove in that 18. Matth. 16.18. which speaketh of a particular offence betweene man and man, how we should proceed in love and brotherly affection one with another: and if this were meant of abuse in and about the Sacrament where they would have us after a second admonition and witnesse to tell the Church, I have answered it sufficiently in the close of the first Argu­ment: in case of particular injury, I ought before I come to the Sacra­ment to labour for reconciliation, but if he will be causelesly offended, I must not turne my back upon the Ordinances of God, and in case the Church doth reprove him, and he will not heare the Church let him be as a Publican or a profane person, have no unnecessary familiarity with him, but his incorrigible Condition, must not cause me to decline my duty.

Secondly, I answer, what power the Church hath is one thing, what particular members have is another; if the Church be remisse in exercise of Discipline, this gives me no warrant to separate: for unlesse the neglect of Discipline give a nullity to the Church, and take away the use and benefit of the Ordinances of God from me, it is no part of my duty to separate, but pray God to reforme the abuse, and make me a worthy receiver; for if it were so that the corruption in remissenesse of Discipline had given a nullity to the Church, 1 Cor. 5.5. then the Church of Corinth had ceased to be a Church when the incestuous person was not cast out, and ever after so long as those fornicators, dunkards, conten­tious, and disordered persons were amongst them: but we see by the text it was nothing so, it was their sinne, they sorrowed not, and not their sinne, they separated not themselves, therefore the Apostle gives them admonition to examine themselves, and so to come to the Table of the Lord.

4. Argument.

They that be Stewards and have rule given to walke by, sinne in not walking by the rule; it is required of a Steward that he be found faithfull: 1 Cor. 4.1▪ but the Ministers and officers in the Church have rule given to walke by, and if they doe not walke accordingly, they sinne: now if they exercise not the Discipline of the Church, they walke not ac­cording to rule, and so are sinfull.

Answ. Though the Ministers and other officers in the Church doe sinne herein, what ground doth this give me to separate? yet that place alleadged hath no relation at all to the Discipline of the Church, but that Ministers of God ought to be faithfull in dispensing the secrets and truths of God, if they be faulty, this is not to the matter in hand, [Page 24] unlesse you would inferre, because they sinne in declining the duty, I must also sinne in declining mine by separating from the Ordinances of life and salvation; see the case of Elies sons, &c. Elkanah and Hannah might have said, Elies sons are wicked, and they deale vilely with the Ordinances of God, therefore we will not go up to Shilo to worship: a very unsound conclusion.

5. Argument.

Object. That that offends the weake, the strong Christian ought not to doe: but comming to the Sacrament with wicked men offends the weake Christian: therefore the strong Christian ought not to doe it.

Answ. In cases of indifferencie the weake must not be of­fended though the thing we doe in it selfe be lawfull, but we must take heed of complying with sinfull weaknesses, or neglect duties of so high concernement, as on which salvation and soule nourishment depend; though he be offended I ought rather to use meanes to reforme his judgement then to decline my duty.

Exam. If a man should be offended for my observing the Lords day, for my praying in my family, for indeavouring to keepe the commands of God, must I neglect these weighty duties to humour his weaknesse? nay rather I shall doe my duty to informe him what his duty is, both by my exhortation, admonition, reproofe, or practise.

Besides, though it be his weakenesse to be offended at such duties of necessity to be performed, yet I shall sinne against knowledge and con­science, if I upon so slight grounds turne my back upon the Ordinan­ces of God.

6. Argument.

That that encourages wicked men in their sinnes, a godly man ought not to doe: but comming with them to the Sacrament encou­rages them in their sinnes: therefore a godly man ought rather to for­beare, &c.

This is spo­ken in the name of a beleeving & worthy communicant. An. 1. I do not encourage them in their sinnes by my comming to the Sacrament, unlesse I lived as they doe in the like or the same sinnes, and came unworthily and unpreparedly to the Table of the Lord as they doe, then indeed I gave ill example and occasion of incouragement; they see my life answerable to my profession, but theirs clean contrary, and it is impossible for a godly man to countenance wicked men this way, for then he would cease to be godly; if they come unprepared, and with impenitent and unbeleeving hearts, this is their sinne, not mine.

2. How doe I incourage them by comming when I doe the best I can [Page 25] to dehort them from it, show my dislike of it, nay reprove them, and use all lawfull and necessary meanes to reclaime them or deterre them from it?

3. What evill effects depend upon the performance of my duty, I must not altogether so looke upon as to decline my duty, for as I must not doe the least evill that the greatest good may come upon it, so I must not neglect doing that which is good and enjoyned by God though some seeming evils ensue upon it.

For then by the same reason I must leave off professing Religion, ob­servation of the Sabbath, praying in my family, standing for the cause of Christ, nay frequenting all publike and private duties and Ordinan­ces, because from hence wicked men take occasion to scandall the waies of God, and reproach Gods people with nicknames, as Puritan, Brow­nist, Round-head, &c. for the reason why wicked men hate Gods peo­ple, is, because they runne not with them to the same excesse of riot; and Gods people it is their part and duty to suffer for the name of Christ: the maine ground why Caine hated his brother Abell, 1 Pet. 4.4. Luke 6.12.14. was be­cause his workes were good, and his evill, for every one that doth evill hateth the light, therefore it is my part to looke what God re­quires of me to performe, John 3.20. that I must have respect unto and leave the successe and event to the Lord.

4. If my comming with them to the Sacrament barely considered, encourage wicked men in their sinnes because they come also, by the same reason my comming with them to heare the Word, doth also en­courage them, and as much reason I have to turne my backe upon one Ordinance as another, because of their frequenting them, for though it be lawfull and expedient that they should heare the Word, being the meanes of conversion, and unlawfull for them to receive the Sacrament in the profanenesse, yet they not discerning the difference may take as much encouragement in their sinnes by the godly hearing the Word with them, as receiving the Sacrament among them, and as much reason there is for one as the other, the premises considered.

5. As my prepared and worthy receiving can doe them no good that come unprepared and in their sinnes, so their unprepared and un­sinfull presumptious approaching the Ordinance can doe me no hurt, that is, cannot take the benefit of the Ordinance from me the cautions of dislike of them formerly observed, &c.

7. Argument.

He that sees a man murder himselfe, and is present with him, is guil­ty of his sinne if he hinder him not, but godly men in the Sacrament [Page 26] see wicked men murder themselves, and hinder them not, therefore they are guilty of their sinne.

Answ. I referre the answer of this Argument to that first Argument of seeing wicked men crucifie the Lord Christ in the Sacrament, and the conclusion upon it, this Argument being of the same nature is there sufficiently spoken to.

8. Argument.

That that brings judgement upon the Church and people of God, Gods people ought to avoyd and shunne: but the comming with profane men to the Table of the Lord, brings judgement upon the Church and people of God: therefore they ought to avoyd and shun this evill, 1 Car. 11.30.

Ans. 1. It is not my comming preparedly and worthily that brings judgement upon the Church, but the disorderly and profane comming of profane men.

2. The judgement that fell upon the Church of Corinth of sicknesse and death, doubtlesse was upon the profane and unworthy, not upon the guiltlesse, for saith the Apostle, they eate and drinke Judgement to themselves, for though the Apostle say, for this cause many of [you] are sicke, and many sleepe; he meaneth certainely many of your publike Assemblies which by their profanenesse have provoked God, and by reason they were members of their publike Assemblies, he saith many of [you] and not for that they were Saints that suffered: the disorders, divisions, drunkennesse and profanenesse of many of the Assemblies in comming to the Lords Table, was punished, in some that belonged to the election of grace with temporall chastisements, in some that were vessels of wrath with death and eternall vengeance: and therefore not­withstanding these abuses in the Church he gives no toleration to se­parate, but laies downe what our duty is, even every man to be more watchfull over his own heart and life, and more diligent in the work of self-examination, and so to eat and drink with comfort, and this is the onely remedy he prescribes; he saith not, if such and such offendors be not cast out, separate your selves; nay he speaks not at all, of casting out any but the incestuous person: but if neither the other offenders nor the incestuous should be cast out, he I say saith not separate, but be hum­bled, you in whose power it is not to cast out, &c. mourne for it at least, rejoyce not in it, examine your owne hearts, prove your selves, and so eate of this bread and drinke of this cup: and gives them a rea­son why they should not depart the Assemblies, or decline their duty; For as often as yee eate this bread and drinke this cup, yee show the Lords [Page 27] death till he come. So that I conclude with the Apostle, that seeing it was their duty to shew or set forth the Lords death, and to keepe so­lemne commemoration of it till his second comming, it was also their duty in the Church of Corinth, to examine themselves, and participate the Sacrament, notwithstanding the abusive and dangerous comming in of others; & so also in our publike Assemblies and Ordinances, not­withstanding the Lord may and will bring judgement both temporall and spirituall upon the heads of them that vilifie his Ordinances, yet it being our duty to keepe solemne commemoration of the death of our Lord Christ till his second comming, we also ought to examine our selves, labour for Sacramentall qualifications, which I hope are not unknowne to those that are fit communicants, and so to eate and so to drinke, &c.

9. Argument.

Not to put difference betweene the precious and the vile, is a sinne: but Gods people in the Sacrament by comming with wicked men doe not put difference betweene the precious and the vile: there­fore they sinne.

Answ. 1. The sinne of not putting difference betweene the precious and the vile, is charged upon the Priests under the Law, and so upon those under the Gospel, which have power to receive or cast out, Ezek. 44. and 22.2. not upon the people or private Christians: but now in case those in authori­ty be corrupt or neglect their duty in not exercising disciplin, this gives me no warrant to separate, no more then when the Priests under the Law profaned the Ordinances by admitting persons uncircumcised and un­holy into the Assemblies, gave any warrant to the people of God to turne their backes upon his publike Ordinances, of which there is no example in all the booke of God.

For though the vile ought not to come, yet the precious may and ought to come to the Ordinances of God in strength of duty to God and for their owne benefit: and though it will be said it is not lawfull to give holy things to Dogges, or childrens bread, yet I hope holy persons and children themselves may participate freely of those things that are provided for them; It were a very ridiculous thing if I should see one casting a peece of bread, though it were never so good, nay though it were a whole loafe to Dogges, for me to resolve, Well, I saw such a one throwing good bread to Dogges fit for men to eate, there­fore I will never more eate bread while I live, nor come where bread is.

2. I confesse Gods people, private Christians ought to put diffe­rence betweene the precious and the vile, and though they doe come [Page 28] to the Sacrament in mixt Assemblies if they observe the cautions for­merly given by showing their dislike of such abuses, mourning for them, by seasonable exhortations, reproofes, or admonitions, labour re­formation according to the bounds & limits of their places & callings, observing circumstances of time, place, person, &c. and by their pray­ing to God for reformation herein, though they doe come with wicked men to the Sacrament, they doe put an apparent difference betweene the precious and the vile.

3. Though it be a sinne not to put difference betweene the precious and the vile this way, their separation is but adding one sinne to ano­ther, and no way cleares them of the guilt of sinne, but increases it, be­cause they have no warrant to separate.

10. Argument.

That that's neither commanded by God in Scripture, nor necessari­ly implyed, that is unlawfull to practise: but that Godly men shall partake of the Sacrament of the Lords supper in mixt Assemblies is neither commanded in Scripture, nor necessarily implied: therefore the practise thereof is unlawfull.

Answ. It is both commanded and necessarily and strongly implied, and therefore it is lawfull to practise, and our duty so to doe: that it is commanded will appeare thus, and therefore necessarily implied, where Scripture is more silent.

First, consider what hath beene said concerning the Church of Co­rinth, how corrupt it was both in Doctrine and Discipline, and yet the Apostle laies an Apostolike command upon them, that notwithstan­ding these corruptions and corrupt members they should in strength of their duty examine, and eate, &c. Let a man [therefore] examine himselfe: therefore, Wherefore? because many come unpreparedly and unworthily to their owne destruction and condemnation, therefore doe you examine your selves, and so eate of this bread and drinke of this cup: and that this his Apostolike injunction might take the bet­ter effect with them, he first showes them his authority.

1 Cor. 11.23. 1 Cor. 11.24.25.1. That what he delivered to them he received from the Lord Christ.

2. In so doing they should answer the end of the institution in that there by they shew the Lords death, and keepe a continuall comme­moration of it till his second comming.

Ma. 26.26.27, 28.Christ saith also, Take, eate, this is my body, &c. and our Saviour Christ in the institution of it saith expressely [doe this] in remembrance of me, yea even when Judas himselfe was knowne to them all to be the [Page 29] betrayer of Christ after Christ had told them, yea and Judas himselfe of his treason, he blessed the bread, brake it, and bid them all eate of it, and tooke the cup and bid them all drinke of it, &c. now if a know no hypocrite, a knowne Devill, a knowne betrayer of Christ were among the 12. Disciples at the Sacrament, nay at the institution of it when it was most free of corruption, and yet this sinne of Judas never at all charged upon the rest though they then all knew him, surely a knowne profane person may be at the Lords Table, and yet godly men may lawfully participate, and his sinne not charged upon the rest, nor hin­der them from the benefit of the Ordinances.

Object. There was but one of twelve wicked, but in our Assemblies are above twelve wicked to one godly.

Answ. If there were one of twelve whom Christ himselfe chose, who knew the hearts of all men, well may there be twelve for one when cor­rupt men that can see no further then the outside, nor have no power nor will sometimes to reforme that, have to doe in admitting or keep­ing backe; and when men of all sorts that professe Christ, come toge­ther without an immediate call from Christ as the Disciples had: one Devill among twelve chosen Disciples chosen by Christ is more then one thousand in other Assemblies: and surely if Christ had seene the being of an hypocrite or devill amongst them could have made the assembly unlawfull or taken away the benefit of the Sacrament from them, he would never have chosen Judas to be one of the twelve, or at least would never admitted him to the Sacrament; for though at first the Disciples knew not Judas to bee an hypocrite, yet Christ him­selfe knew him, and a knowne hypocrite ought to be as well kept from the ordinances as a knowne prophaned person, and is a more dange­rous person in the Church. So if our Ministers or men that have power in the Church should know a man to be a grosse hypocrite, they ought to be as shye and carefull to cast him out as a common drunkard or adulterer.

2. It is necessarily implied, and more.

By the example of all Apostolike Churches who had all of them corrupt members, and corruptions in them, in Doctrinein, Disci­pline, yet I never read of any that were beleeving that ever separated or had any toleration so to doe; indeed the Apostle saith they went out from us because they were not of us, 1 Joh. 2 1 [...] if they had beene of us they would have continued with us: false hearted professors fell off and departed, but no believer, no Saint separated. I speake now no more how they were corrupted both the Church of the Jewes, Co­rinth, [Page 30] Galatia, and the seven Churches of Asia, of that heretofore; in Corinth there was that abuse that I never saw in our Assemblies, the Sa­crament given to a drunkard in his drunkennesse, as we see the text is there plaine for it, Some came hungry, some drunke; or drunkards have a little more shame, though they be drunke weeke after weeke, and day after day, yet when they come to the Lords table, they will be some body, for shame they will not then be drunke; if they were I thinke none would be so madde as to give the Sacrament to them.

The second thing considerable is to shew the lawfulnesse of joyning in mixt As­semblies, the premises considered with those cautions formerly delivered, and it will appeare lawfull if we consider these particulars ensuing.

First, As I have said no place or part of Gods word doth forbid it, for though some places of Scripture have some semblance that way, yet when I come to that particular to answer them it will appeare other­wayes.

Secondly, As we have proved we have Gods command for it, as the former instance of Christ and the Apostle Paul.

Thirdly, The example of Gods people in all ages; see Elkanah and Hannah under the law. See the Jewes also in the Prophets time, none decline the publike assemblies of Gods worship, ordinances, and peo­ple, though as hath beene largely proved both Priest and people were corrupt in Doctrine and Discipline, yea also in their conversations. See this also in the Apostolike Churches before alledged.

Fourthly, It is our duty to come to the ordinances if we would have benefit by them: Heb. 10.25. the Apostle exhorts to this duty, and reproved them that did forsake the Assembly.

Fifthly, The sinnes of others are not charged upon us if we come duly prepared and as we ought to doe.

Sixthly, The errors of the governours of the Church are not made over to particular members, no more then the sins of Elies sons was upon Elkanab and Hannah, or the rest of Gods people.

Seventhly, The uses, ends and effects of the ordinances are obtained in mixt assemblies, which are such as these following.

• 1. To strengthen our faith and other graces.
• 2. To renew our Covenant with God.
• 3. To commemorate the death of our Lord Jesus Christ: all which may be attained, notwithstanding the presence of wicked men at the ordinances.

Eighthly, We cannot, as hath beene proved, be said to joyne with wicked men in the ordinances though we be present with them, the premises considered.

Ninthly, My owne preparation and examination makes me wor­thy and capable of the ordinances, the sinfullnesse and unpreparednesse of others makes me not uncapable: To the pure, all things are pure, Tit. 1.15. but unto them that are defiled and unbeleeving, nothing is pure, but even their mindes and consciences are defiled.

Tenthly, It is one thing for a man to joyne himselfe with a congre­gation of Idolaters in their Idolatrous worships and wages, another thing for a prophane man to joyne himselfe, nay rather thrust himselfe among Gods people exercised in and about the ordinances of God.

Eleventhly, No example in Scripture of any that ever separated from the publike assemblies of Gods worship. I stand not now to prove whe­ther our assemblies are so because of that heretofore.

12. That which sometimes and in some respect may be unlawfull, in some other respect becomes lawfull, 1 Cor. 5 9.10, 11. 2 Thes. 3.14. as Davids eating the shewbread in case of necessity. So I am commanded not to eate with an inordinate brother, but rather then I will starve for food I may eate with him; I ought not to have to doe with wicked men at all if I could avoyd it, but if my calling compell me I am permitted: now if the necessity of the body alter the case and make things lawfull that are otherwayes un­lawfull much more the necessity of the soule: now we know there is a necessity laid upon Gods people either to partake in mixt assemblies at the Sacrament, or they cannot enjoy the benefit of the ordinances, Rom. 8.35. the food and nourishment of the Soule, unlesse they will separate which they have no warrant for. Eph. 3.17. Joh. 6.56. 1 Joh. 4.13

13. Nothing can separate betweene Christ the head and the belee­ving Christian. Christ dwells in the beleever and the beleever in Christ, therefore it is neither man nor devill, death, sinne, nor hell can sepa­rate them, much lesse the company of prophane men that thrust them­selves amongst Gods people in the Sacrament.

14. Had it beene unlawfull absolutely to participate in mixt assemblies either our Lord Christ or the Apostle would have laid a prohibition upon it, for there is nothing of absolute necessity for a Christian man to know and practice tending to life and salvation but it is revealed in the word of God by precept or example; nor no fundamentall error but it is also therein forbidden.

15. Exek. 18.14. God is just and he punishes not one man for the sinnes of ano­ther unlesse he make them, his by consenting to them and liking or [Page 32] approving them, which none of Gods people doe by the sinnes of wicked men in the Sacrament: (The soule that sinneth shall die.)

1 Cor. 5.4, 5.16. It is agreeable to the rule to cast out the offender, but not for the innocent to cast out themselves, there is no rule for that.

1 Cor. 6.1417. Unbeleevers thrusting in themselves, gives them no fellowship with the Saints, for they can have no fellowship with them.

18. Errors in discipline, nay in many points of doctrine take not a­way the use of fundamentalls, nor the essentialls of a Church.

19. He that is cast out of the Church is delivered up to Satan though he be cast out against his will, what becomes then of those that cast out themselves (consider;) truely unlesse God have more care to preserve them from the snares of Satan then they bewray herein, they would become a very prey to the devill.

20. That exposition of Scripture which is unreasonable is false: but to say the Apostle would have us not at all to company with wicked men in the Sacrament, or that we should deprive our selves of the meanes of life and salvation, and of the 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 mixt assemblies we would doe it, but that's yet the question.

Answ. If all that hath beene 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 soules, we ought not to de­ny them the meanes of grace, Joh. 6.55. lest the guilt of perishing lie upon our owne heads: the flesh of Christ is meat indeed and his blood drinke indeed, the flesh and blood of Christ is the reall food of the soule.

Secondly, it is the command of God, of Christ, of the Apostle, there­fore our duty as hath beene proved.

Thirdly, we have the example of Gods people in former ages to car­ry us thorow it.

Fourthly, if it be our duty to commemorate the death of Christ, it is our duty to receive the Sacrament though prophaners bee there present.

Fiftly, the Apostle gives us order to examine our selves and eate, lay­ing downe this as a remedy against the abuses and disorders in the Church. I conclude therefore thus that it is lawfull to participate in as­semblies, where prophane persons are not cast out, as from all that hath been said so briefely, from there two Arguments.

Argum. 1 That that cannot deprive us of the maine ends and benefit of our performances ought not to deterre 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 deterre us and keepe us backe from the Sacrament.

Argum. 2 That which God commands and expects from his people, and hath beene the lawfull practise of Gods people in former ages, this his people are still bound to doe.

But God by Christ and the Apostle commands us to receive the Sa­crament, & Gods people have practised it in former ages, and that law­fully in strength of duty, notwithstanding wicked and prophane men have bin amongst them in all times: therfore it is the duty of Gods peo­ple in our times also. I cease to presse it with more arguments, though all the former particulars may be drawne 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 sinfull and unlawfull to administer it in a mixt assembly they would not refuse to doe 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 sinfull mixture of holy, and prophane at that sacred ordinance; and I beleeve 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 forborne to administer, and though I dare not condemne them of any sinfull neglect herein, yet I cannot nor dare justifie their practise; neither would I seeme more knowing then they to whom the Lord hath given greater light, onely by the way I desire to speake my owne 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 farre more in number as learned and as godly that notwithstanding this corrupt mixture yet doe 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 onely Ministeriall and Sacramentall qua­lifications for himselfe, that he may become a worthy Communicant, but a charge lies upon him also to looke well to the flocke, over which [Page 34] the holy Ghost hath placed him, that they also may be such as have right and interest to the seales and Sacraments of life and salvation: therefore he ought to be very carefull 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 owne comforts. Also he ought to shew them the great and inestimable benefit of worthy receiving, and the extreame and inevitable danger that ensues upon sinfull, prophane, 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 re­proofes, that the governement of the Church be so corrupt that the Disciples thereof be wrested out of his hands, into such hands as are as corrupt and vaine as those that ought to be cast out of the As­sembly, yea and that by consent of the publike or supreme Magistrate, the question is whether in this case it is more lawfull to desist the admi­nistration, or to continue the dispensation thereof in a mixt Assembly. For my owne part I conceive it more lawfull to continue the use and administration thereof, then to desist it, and that from these groundes following.

First, It will appeare by all that hath beene formerly said concern­ing joyning or participating in mixt Assemblies at the Sacrament, that the sinne 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 lawfull meanes to prevent this abuse, as when neither exhortation, ad­monition, or reproofe, 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 Gods people, not a Cessation of the dispensation of such precious ordinances.

Secondly, If Gods ministers have power, as I know nothing to the contrary, to call Gods people together to distribute to them the seales of the Covenant, why doe they deny them that priviledge 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 perswaded of, and lay a generall charge upon such as by reason of our great Assemblies, they cannot be so well ac­quainted withall, who in Judgement of Charity may have right also, [Page 35] and let them have the like priviledge till their lives give testimony to the contrary: For as wee were better in our almes to relieve ten coun­terfeits, then let Christ goe 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 soule nourishment; it is true our Savi­our Christ saith, Cast not Pearles before Swine, nor holy things to Dogs, Matth 7.6. that is spoken as well of the doctrine of the Gospell as of the Sacrament, yea and more properly, Christian exhortations, admonitions and re­proofes are there meant, as appeares by the following words, Lest they turne againe and all to rent you, or lest they spurne at and re­ject your reproofes, admonitions, and you also. This also is of the same importance, Reject him that is an heretique, Tit. 3.10. after the first and se­cond admonis [...]ion: both places import thus much, that if wicked men would with patience and meekenesse receive and heare the word of God with Christian admonitions, &c. and not resist and reject them, they might receive the benefit of them, and though they might be yet uncapable of the Sacrament; that which I infer from that place of Scripture is, that it hath no relation at all to the Sacrament more then to other holy ordinances. Secondly, that though we ought not to give holy things to dogs nor Pearles to Swine, yet holy persons & those to whom such precious mercies belong, ought not to be denyed them; & al­though the first inference should bee denied concerning the relation of that place of Matthew to the Sacrament, yet no reasonable man can de­ny the latter. 1 Cor. 11.24, 25, 26. 1 Cor. 11.28. 1 Cor 11.26. Matth. 26.26, 27, 28.

3ly. Consider the command of our Saviour Christ for the performance of this duty, Doe this in remembrance of me, and so also we have an Apo­stolicke injunction for it: Let a man examine himselfe and so let him eate of this bread and drinke of this cup: also consider the use and end of its in­stitution; for as oft as yee eate of this bread and drinke of this cup yee show the Lords death till he come: & so also, drinke ye all of it, for this is my blood of the new Testament that is shed for many for the remission of sinnes: and in the same place concerning the bread he saith, Take, eate, this is my body, &c.

Fourthly, wee have the example as of all Gods people in all ages partaking in mixt assemblies, so of Gods Priests and Ministers in all times, yea in the Apostolike Churches of Corinth, Galatia, the seven Churches of Asia, the Church of the Jewes, under the Law, yea also in our owne Congregations since the reformation of the Sacrament of the Lords Supper hath beene received in mixt assemblies, as hath beene already largely proved, and if Gods people have received it in mixt assemblies, by consequence, Gods Priests and Ministers have de­livered it in mixt assemblies; indeed God blames the Priests under the [Page 36] Law for admitting people uncircumcised to his holy ordinances, but ne­ver for giving holy things to holy persons or to any that were in ex­ternall Communion with them, though doubtlesse many of them were vitious in their lives. Saint Paul doth not say if the incestuous person or those drunkards or Schismatiques that were in the Church of Corinth were not cast out that they should cease the publike admini­strations, no not a word to that purpose, but use all lawfull meanes in our power to purge abuses of this nature out of the Church, but especially out of our owne hearts: Let every man examine himselfe, and so let him eate, &c.

Fiftly, godly Ministers give occasion to carnall men to despise the worke of reformation, while they see even those that seeme to be most forward that way different in their practises, some desisting the admi­nistration, some continuing it. See say they what manner of refor­mation these men would have, they differ so among themselves, they know not what they would have, so hinder the worke of reformation and scandall the wayes of God by their divisions among themselves, and give great advantage to the adversaries of our Religion.

Sixtly, as it is better for Gods sheepe to feed upon pasture where some weeds grow rather then starve for want of food; so it is better for Gods shepheards to suffer some weeds to grow in the sheeps Pa­sture, if they cannot prevent it, then to starve their flocke; yea and as it is better for the sheepe to feed among goates rather then starve, so it is better the shepheards should suffer goates to feed upon the sheeps pasture though it should poyson them, then for the sheepe to be kept from it, it being as I said out of their power to reforme it.

7. Consider there is neither command in Scripture nor example of any Priest under the Law, or Minister or Pastor under the Gospell, that upon this or any such ground did lay aside the administration of pub­like Ordinances, especially the Sacrament of the Lords Supper. But we see it is expresly commanded to be observed, and enjoyned Gods people to frequent, and if Gods people ought not to forsake the Assem­bly, or the Ordinances, or turne their backes upon them from any such ground, much lesse ought the Ministers who by their absence give a cessation to the Ordinances, deprive Gods people of the benefit and use of them, for whose sakes they were as I said principally or­dained.

Object. Gods Ministers doe but desist the administration a while till it please God to open a doore of enlargement, that power may bee put into their hands to cast out offenders and to have a people congregated according to God.

Answ. Wee all ought to labour and indeavour this way both by prayer and all other lawfull meanes to forward this worke of refor­mation, but I know no warrant any Minister of God hath upon any such ground, to deny either Gods people or themselves the benefit of this Ordinance, they may as well desist all other publike administrati­ons upon one and the same ground: suppose divers honest men were confined to a place where they could not bee without the company of ungodly men, and that there were a keeper appointed to looke to them to give them that by which their lives and comforts are preser­ved and maintained, what would we thinke of that keeper that would refuse to administer such things as are of absolute necessitie to preserve them in health till they come as it were out of prison to have their ta­bles spread in their owne houses and families out of such wick­ed company, not knowing when the time of their confinement would end? surely we would conclude him an ignorant or idle fellow that would rather suffer them to starve in keeping their allowance from them, then giving it them in an untoward way, or among theeves and robbers; and as foolish would they be found, that upon such grounds refuse to receive their nourishment: even so though Gods people bee constrained either to partake with wicked men at the Lords table or lose the benefit of it; I hould it a very weake argument that the pre­sence of wicked men should debarre them of it: surely the necessity Gods people have of it, the right they have to it, the command of the Lord Christ, and apostolicall injunction inferring it, together with the example of Gods people in former ages praysing it, ought to bee more prevailant with ministers to continue the dispensation of it then the unavoydable presence of wicked men ought to be for the desisting of this great Ordinance. Certainly the Lord rather expects men should waite upon him in the Lawfull use of meanes in their places and cal­lings, indeavouring to observe and performe these duties in as holy a manner as they can till he open a doore of enlargement, rather then to turne their backs upon such duties of high concernment.

Thirdly, I now come to speake to the unlawfulnesse of separation from our pub­like assemblies, having already sufficiently spoke to the lawfulnesse of joyning in them in the Ordinances, notwithstanding their corruptions in and about the administrations of them.

First, consider we turne our backes upon the Ordinances, of God for as the disorderly Corinthians sinned in despising the Church of God by 1 Cor. 11.22. [Page 38] their abusive thrusting themselves to the Lords Table, so they that separate from them doe also despise the Ordinance of God in turning their backes upon them, and are as deepely guilty.

Secondly, by separating our selves we deprive our selves of the benefit of the ordinances, and hereby we doe that hurt to our selves that wick­ed mens presence with us could never doe.

Thirdly, by departing and setting up wayes of our owne wee become guilty of performing our inventions before the ordinance of God, and with Nadab and Abihu offer strange fire, which we know the Lord pu­nished from heaven with fire.

Fourthly, wee lay our selves open to temptation, for certainly if Gods people bee but a while absent from the publike ordinances of preaching and administration of the Sacrament or prayer, the great ordinances of the Church, either accidentally by businesse, or voluntarily, if such a thing can bee in Gods people, what abun­dance of deadnesse and coldnesse overspreads their hearts, how are they disabled, for dutie publique or private, how unable to re­sist temptation, to wrastle with their lusts and wicked hearts? and truely if wee bee foyled by sinne or Satan, the world or our owne heart in the time of our voluntary departing from the meanes of grace, blame our selves herein, I appeale to the hearts and consciences of every godly man that hath experi­ence of the frailty of themselves this way whether it bee thus yea or no.

Fifthly, Wee hereby deny our soules of their necessary food and nourishment; and if it bee a sinne to neglect the preserva­tion of the body, much more to neglect the welfare of the soule.

Sixthly, Wee hereby lay a stumbling blocke in the way of weake Christians, who are doubtfull because of our depar­ture.

Seventhly, Wee open the mouthes not onely of the Papists a­gainst the Protestant Religion, but of carnall Gospellers and ci­vill honest men, who make this the great Thunder-bolt to shoot at our Religion and profession, even the divisions, diversitie of opinions, severall sects that are among such as professe Religion, and this keepes many off from comming on to a Religious way [Page 39] of life; The Lord of peace settle peace amongst us and make us all of one and the same mind, according to truth in the worship and service of God.

Eighthly, Wee doe by our separation scandall the Ordinances and whole assemblies of the Church; for either the ordinances must be Idolatrous, and the assembly Idolaters and Antichristian, as the Separation of necessity must call them, and doe, or else they know their separation were unlawfull: and herein I feare the De­vill hath a maine stroake by nourishing in men such opinions, as I formerly said, while hee appeares in their estimation an Angell of light, for certainly this is a more dangerous Rent hee makes in the Church then any other can bee, for hee divides now not Papists from Protestants, nor prophane persons from holy, which may bee done in the exercise of the Ordinances of our publique assemblies, but hee now divides and sowes discord and dissention betweene the godly themselves. I pray God make us all wise to discerne and avoyd his subtiltie. Certainly if wee ought not to receive accusation against an Elder under two or three Witnesses, 1 Tim. 5.9. how much more carefull ought wee to bee to have very strong proofes and arguments to make good an accusation, yea such a foul one as this is against a whole Church or Congregation, some of whom our owne hearts tell us are in the number of Gods peo­ple, and truely so accounted? nay the scandall rests not onely up­on Gods people, but upon the Ordinances of God also, for all that separate must account them Idolaters, else their separation is un­lawfull.

Ninthly, it will appeare, it is unlawfull to separate from such assemblies as ours are where the Word and Doctrine of salvation is so plentifully taught, the Sacraments so duely administred, such a visible profession made to both these, notwithstanding the corruptions among us; by these things to which the Church of God is compared in Scripture.

First, to a Vine: I am the Vine, saith the Lord Christ, and yee are the branches, John 15.5. Now in case there bee a dead fruit­lesse branch or more, what course is to bee taken? What, cut off the living branches? Nay, Iohn 15 2 cut off the dead branches that the li­ving may thrive the better: Every branch that beareth not fruite hee taketh away, saith the Lord Christ, meaning God the Father, who is the Husbandman; and every branch that [Page 40] bringeth forth fruit he purgeth that it may bring forth more fruit.

Mat. 20.1. Esa 5.1. 1 Cor. 3.9.Secondly, The Church of God is Gods vineyard, Gods husbandry, the Lord he preserves the vines, the young trees, the flowers, the pro­fitable hearbs, but he takes away and rootes up the dead branches, weeds and such like, and surely we would count him a mad vine-dres­ser or gardner that because of some dead branches in the vine or some weeds in the garden, should thinke to make the vine fruitfull by cutting off the living fruitfull branches, and the garden to prosper by plucking up the hearbes and flowers, this indeed is the way to destroy a vine, a husbandry, a garden, but never a way to preserve it: and truely the next way to give a nullity to a Church, is for every godly man, if they durst, to separate from it, and strip it of its Ordinances, and Members, but the way to preserve it is to purge it by casting out the abusive, not by departing from it: it is needlesse here to aske mee what wee should doe, if those dead branches be not cut off, I have already answe­red that.

1 Cor. 3.9.Thirdly, Compared to a building; in buildings we know men use to cast away refuse rotten Timber and rubbidge, but they make use of the sound and serviceable materials, or else they would make but a foo­lish building.

Fourthly, To a body whereof Jesus Christ is head: now we know a man may be a true man and have a palsie hand, Rom. 12.4, 5. 1 Cor. 6.15 Ephes. 5 30. or a rotten finger, and the way to preserve life is to cut off the dead rotten member, not to cut off the sound; if there should be any of that other opinion, I should as the proverbe saith, count him a good Chirurgion, but a very bad Physitian.

Mat. 13.24, 25.Fifthly, to a field wherein is Cockle as well as corne, Tares as well as Wheate: And though some hold that this parable hath relation to the whole world, and by Kingdome of heaven is meant the Gospell of the kingdome, yet it may as rightly be applyed to the condition of the visible Church, which shall consist of Tares as well as Wheate to the end of the world. Yet take it which way ye will, see the Lord of the Harvest is very carefull to preserve the Wheate, and therefore would not have the Tares medled withall till harvest, not that I would so ap­ply it as that prophane men in the Church should not be dealt withal, but to this purpose, to let men know, the way to preserve a Church is not by plucking up the godly, or the Wheate, but rather to roote out the Tares, the weedes, the ungodly, and let the good Corne stand and grow till harvest to be gathered into Gods barne.

Sixthly, The Ordinances in the Church, as the Word and Sacra­ments [Page 41] and Prayer, are compared to the Wedding Feast, to which a man should bring his wedding garment, when in that Parable of the marriage of the Kings Sonne, the King came in, he never reproved them that 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 sate with him that had not on his gar­ment, nor reproved for it, he sinned, and he onely suffered: so con­sequently, the beleeving prepared Communicant, shall not be blamed for the unbeleeving and impenitent, but his sin shall be upon his owne head. And as the sinnes of wicked men and their presence at the Sa­crament cannot hinder the godly from eating the flesh and drinking the blood of Christ spiritually by faith, so they can no way hinder the beleever from life and salvation, Joh. 6.54. by this their spirituall feeding upon Christ, Whosoever eateth my flesh and drinketh my blood shall not pe­rish but have everlasting life.

Tenthly, It will appeare it is unlawfull to separate from our visible and publicke a semblies, because the Lord continues his presence a­mong us, Let no man be more holy than God. For so long as the Word and Sacraments are continued, and the visible signes of Gods gracious presence making the meanes effectuall to convert and build up in the wayes of God, as, the Lord be praised, wee have sufficient proofe dayly of, we may conclude it is utterly unlawfull to separate. They themselves that do separate do confesse they had their conversion in our assemblies, and their beginnings of grace, though some of them evade it and say, not by the meanes in the Church of England, but by reading and private conference, and the like; but we have daily suf­ficient and good testimony of the benefit received by the Ordinances and meanes of grace, continued in our publique assemblies, I hope eve­ry godly heart among us hath large testimony of the daily heate, life, and comfort that is found in them: we finde that prophesie in the 42 of Isaiah and the 16. verse, fulfilled to us: and so Isaiah 29.18. where the Lord by the Prophet foretells what he would doe for his people under the Gospell, he would bring the blinde by a way they knew not, that he would make darkenesse light before them, and crook­ed things straight: so in that 29. Chapter, In that day shall the deafe heare the words of the booke, and the eyes of the blinde shall see out of obscurity, and out of darkenesse, &c. And truely the proofe of the efficacy of the meanes of grace in our publique assemblies, hath recei­ved the witnesse of many hundreds who have suffered persecution for it, and have, many of them, sealed it with their dearest blood, who [Page 42] doubtlesse are now enjoying the blessed fruites of their sufferings, for the name, profession, and Gospel of Christ: none of all which Mar­tyrs, did ever account in the Church of England the Ordinances of God Idolatrous or Antichristian, or till it did wholly apostate, and as it now stands it was in Kings Edwards time.

Iohn 9.25.32.What better witnesse can there be than experience? or how is the tree knowne but by its fruites? this perswaded the blinde man of the truth of Christs Doctrine, even the miracle that he wrought upon him: Surely, saith he, God heares not sinners, and I am sure I once was blinde, and I now see; as I hope many of us in our assemblies can say, whose eyes the Lord hath opened, and whose hearts the Lord hath changed. Let the Separation raile upon our Ordinances, Ministers, and Assemblies as much as the Scribes and Pharisees against Christ and his Apostles, and Disciples, and labour to seduce men as they would have done the blinde man whose eyes he had opened; I say, let them do what they will to reproach us, we may truely say, once we were blind and we now see, and we are sure the Lord hath opened our Eyes by this contemptible meanes: and as by vertue of Christs prayer, the clay and spittle became effectuall, so by vertue of the Spirit of God, and the Intercession of Jesus Christ, for his poore Saints, the meanes of grace becomes effectuall, both to convert, and to confirme and establish to eternall life.

By workes, Saint James saith, faith is made manifest, or perfect, Jam. 2.22. and so our Saviour saith, The workes which I doe, testifie of me; and as the miracles and great workes of Christ ought to have convin­ced the Jewes that he was Christ, so the many yeares large and plente­ous fruite reaped by the publique administrations of the Ordinances in our publique assemblies ought to be sufficient to convince all gainesay­ers, that deny the truth and lawfulnesse of them, for surely were not the presence and power of God in the Ordinances they would become dead and fruitlesse.

11. If a man were desirous to separate, and that it were lawfull, where is the Word of God, the Gospell of Jesus Christ, more fully, clearely, truely, and powerfully preached than in our publique assem­blies, and in many places the Sacraments as duely and reverently ad­ministred? And I am confident there are as few false-hearted profes­sors in the Church of England, considering the proportion, as in the most exact assembly of separation: by Professors, are meant not onely such as are in externall Communion, but such as seem in a more speciall manner to performe godlinesse, and of these for uprightnesse, they may [Page 43] set forth to most exact assemblies, &c. of separation.

12. Consider Salvation is to be had in the Church of England, by the meanes of grace continued in it, therefore it is a true Church, and unlawfull to separate from it, and to turne our backes upon the Or­dinance.

Object. We that separate, doe not turne our backes upon the Ordi­nances, but we desire to enjoy them with more purity.

Answ. It is lawfull to desire and indevour this way, but let no man be more holy than God commands him, nor doe unlawfull actions that a good end may be produced out of it.

Let any man shew me where Scriptu [...]e allowes of, or commands a­ny such separation from a true Church, for any such ends, and I shall be silent: it is true, there are many places pointing out Gods people to separate from heathens, publike Idolaters and Idolatrous worship­pers, but never did I read that one Jew separated from the publique as­semblies of Jewes, nor one Christian warranted to separate from the publique assemblies of that Church of which hee is a member, borne of Christian parents, which were members of this Church, and themselves admitted members by baptisme into the visible as­semblies of Gods worship and ordinances, that such a one should rip himselfe from the publike assemblies of Gods people for any errour in Doctrine or Discipline, especially not fundamentall, 1 Tim 2.1.2. Deut. 17.18 Iosu. 3.6. and 6.6. 1 King. 2.35. 2 King. 18.4. 1 Chron. 13.12. & 15 1.11.12.16. 2 Chron. 8.14. & 17.6, 7, 8, 9. & 19.18. Mat. 22.21. Rom. 13.1, 2. 1 Pet. 2.13. Mat. 10.23 or though it be fundamentall, if not the errour of the whole Church, it gives no warrant to separate; for I doe not account the pri­vate opinions of some of our Divines, who are corrupt in some tenents, as that of Arminius, Pelagius, Socinus, &c. to bee the errour of the whole Church. For many hundreds for one, dis­claime these errours, both clergy and Laity; they have no calling to create a Church to themselves without consent of authority, the civill Magistrate having power both, as I conceive, to establish and reforme Religion, and so long as he doth do it according to God we must obey actively, if he derogates, then we must obey passively: if the Magistrate command me to heare the Word, to observe the Sabbath, &c. I am bound in conscience, I conceive, to obey; but if he command me to goe to masse, I may and ought to refuse but not resist, obey passively, in this as in all other, I subject to better judgements; Yet I hold it also lawfull to flie rather then resist or suffer, but this flying I account is passive also.

Fourthly, I come now to speake something of those places of Scripture alledged for t [...]e maintaining of these errors of separation.

Deut. 33.28 From the matterFirst, Numb. 2.34. the children of Israel did according to all that Moses commanded them from the Lord, so they pitched by their stan­dards, and so they set forward every one after their Families accor­ding to the house of their Fathers.

Answ. I know not at all what relation this hath to the matter in hand or how to conclude a separation lawfull from hence, and though the Israelites did observe Gods direction in their journeys, yet many of them were wicked enough in their lives, and yet the other separated not from them; if they would conclude from hence that Christians should undertake nothing under the Gospel, but what they have com­mand from God for, in matter of worship or otherwise, then I conclude they must not separate because God never commands that we should se­parate from the publique assemblies of his people; but I will cease to speake any thing at all to those places of lesse concernment, onely quote them in the Margent, that the Reader may peruse them himselfe, and speake to those which seeme to have more strength.

Deut. 7.6, 7. [...]. Ibidem.Secondly, Levit. 20.26. and yee shall be holy unto me, for I the Lord your God am holy, and have severed you from other people.

Answ. This is farre from the matter in hand; here is a command to Israel to be holy because God their God is holy, and had severed them from other heathen and Idolatrous nations, what warrant this gives one Jew to separate from another, or one godly man to separate from publique assemblies of Gods worship I know not: our Saviour Christ [...]yes the same command upon his Disciples, and so upon us, to be ho­ly as he is holy, and he chose his Disciples out of the world, doth this give them warrant to separate one from another? all true beleevers are chosen out of the world, that is, from the common sinfull courses, customes and fashions of the world, yet they ought to hold fellowship in the worship of God.

Thirdly, Ezra 9.2. the Israelites are blamed for a sinfull mingling themselves, which were the holy seed, with the Idolatrous and heathen nations that worship Idols and false gods, Sunne, Moone, Planets, &c. and that in an especiall manner prohibited, viz. marrying with them. This is unsutable to the occasion it is quoted for: if wee worship Idols or our ordinances be Idolatrous in their institution, then it were to some purpose, John 15.19. Because I have chosen you out of the world, therefore the world hate you.

Answ. All Gods people are chosen out of the world, and upon the same ground are hated by the world; doth this give any liberty to de­cline the ordinances?

Fourthly, 1 Pet. 2.9, 10. But ye are a royall Priest-hood, a chosen Gene­ration.

Answ. This Text hath reference to all the elect of God, as appeares in the first Chapter and first Verse, to strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who were converted and hath no relation at all to a Sacramentall Communion or Church fel­lowship, onely intimates all beleevers are chosen, and peculiar to God, which we deny not in opposition to the vast multitudes of pro­phanors in the world.

Fifthly, 2 Chro. 23.19. Jehojada appointed Porters to the house of the Lord, that none that was uncleane should enter in.

Answ. Put case that Leviticall cleansings, and purifications were not now out of date: yet this is not to the purpose: For if he had set Por­ters to keepe out the cleane from the ordinances, because of some un­cleane among them that were already entred in, it had beene some­thing, though but a little to this purpose, by reason many things, and many men at some times were then accounted uncleane, that now are not to be counted uncleane under the Gospell: as by touching a dead carkas, or having an issue of seed, &c. these are cleane under the Gos­spell, which were then uncleane.

Sixtly, Ezekiel 44.9. No stranger uncircumcised in heart or in flesh should enter into the Sanctuary.

Answ. Though no stranger should enter, because they were not in the limits of the nationall Covenant of circumcision, yet all that were admitted members of the Jewish nation by circumcision were also ad­mitted to the ordinances, and yet many of them as vicious and pro­phane, as hath formerly beene proved, as any in our assemblies can be, & we admit none to that ordinance but such as by baptisme are ad­mitted visible members as they were by circumcision; and if no stran­ger should enter into the sanctuary, Ezek. 22.26. Lam. 1.10. should not they enter in that were of the same nation, and under the same covenant? yea doubtlesse, and if strangers were admitted by the neglect of the Priests, as they were of­ten, did this cause the other to separate? this is absurd.

Seventhly, Ezek. 22.26. her Priests have violated my Law in that they put no difference betweene the holy and prophane.

Answ. This was the Priests sinne, but this gave not the people war­rant to separate, no more than that of Elies sonnes.

Eighthly, Jeremiah 15.19. If thou take away the precious from the vile.

Answ. That is, if thou separate or cast out the vile persons from the precious: for there is a twofold separating; one, when wee cast out the party from whom we separate, another, when we cast out our selves from them: but the first of these is here meant;

First, because the precious have right to the ordinances and ought not to be cast out.

Secondly, because of the words following in the close of the verse, (Let them returne to thee, but returne not thou to them) viz. Let them upon repentance or entring into covenant come againe to thee, and to the ordinances, but doe not thou decline the ordinance to suite with their sinfull manners: [Let them returne to thee] implies, the vile were once with him, and were cast out.

Ezek. 22.26.Eighthly, Ezek. 44.23. They shall teach my people the difference b tweene the holy and prophane.

Answ. True, this was the Priests office so to doe, to show who have right to the Ordinances, who not, and so doe our Ministers now, or ought to doe, but I can heare no Text say, yet if the Priest put not di [...]ference betweene the holy and prophane, doe thou separate thy selfe and come not to the publique ordinances.

Ninthly, Numbers 19.20.22. Whatsoever the uncleane person touch­eth shall be uncleane.

Answ. We have not now under the Gospell to doe with such sha­dowes and Leviticall purifications as then were in use, wee are all cleane through the blood of Christ, 1 Ioh. 1.17 Luk. 11.41 Ioh. 15.3. wee may now touch a grave, a dead person, a Leper, and yet come to the ordinances: we now speake not of such legall ceremonies, but of godlinesse and holinesse of life: be­sides these uncleane persons had their cleansings, as appeares in the cited Scripture: many men of vicious lives frequented the sanctua­ry, and yet were not counted uncleane: besides, to the pure all things are pure, but to the impure all things are uncleane. Lastly, we mistake if we thinke that the uncleane person touching the ordinances of God can mak them unclean in themselves, or to any other then to themselves: also it is to be noted that the uncleannesse spoken of in this Text is the uncleannesse of the body, whereby such a one was made uncapable of humane society, and this uncleannesse kept him no more from the or­dinances then from common society; it is the corruption and the de­pravity of the inner man makes men uncapable of the Sacrament, not any defect or uncleannesse in the body other then as it is contagious. [Page 47] This Text of Scripture hath no relation at all to a religious separation but a Civill.

10. 2 Chro. 6.14.17. Thou showest mercy to thy servants that walke before thee with all their hearts. If this Text have any thing in it to warrant a separation from the ordinances of Christ, let the indifferent judge: if any thing concerning Sacramentall communion were here meant, it would rather be a silent reproof of them that decline the ordi­nances; for they cannot be said to walke uprightly with all their hearts before God.

11. Exodus 19.5. If yee will obey my voyce, yee shall bee a peculiar treasure unto me. This is a generall promise made to all the nation of the Jewes, and so to us under the Gospell, that upon condition of faith and obedience, the Lord will gratiously accept of us in his Sonne to bee his; what there is here to countenance separati­on from the publique assemblies of Gods worship I understand not.

12. Psalme 135.4. For the Lord hath chosen Jacob to himselfe; this Text shewes how according to the election of grace, he hath cho­sen the promised seed, the children of the faithfull out of the world to himselfe, as well under the Gospell as under the Law. These pla­ces of Scripture therefore should encourage us to walke with God in the frequent use of the Ordinances, not to turne our backes upon them. I hope considering what hath beene former­ly said, no man will doubt whether the Word and Sacraments in the Church of England bee the Ordinances of God, though there may be some miscariage in the dispensation of them: if they should make any such scruple;

First, let them remember they are of the Lord Christ his insti­tution.

Secondly, by experience wee see the Lord graciously found present in them, as appeares by the daily fruite proceeding from them; so that as our Saviour saith concerning himselfe, My works te­stifie of me, and, The tree is knowne by its fruits, for men gather not grapes of thornes, nor, &c. even so the heat, life and nourishment which is attained in these ordinances declare manifestly the pre­sence of God in them by his Spirit, making them effectuall to all that belong to the election of grace, and so consequently that they are the ordinance of God, ordained for the converting and building up of his people in the wayes of God.

[Page 48]13. 1 Cor. 6.11. And such were some of you, but ye are wasted, but ye are sanctifie; the Apostle here declares the different condition of Gods people; what they were before conversion, what they are after, what they are by nature, what by grace; it is very strange logicke to draw any conclusion from hence to countenance separation from the Church; true, hence we ought to gather that Gods people after con­version ought not to live in that ungodly and uncleane way that they did formerly, nor frequent the societies of uncleane and lewd livers, nor run to the same excesse of riot with them as they did before conversion, but rather now apply themselves to the society & fellowship with god­ly and holy men, 1 Pet. 1.22. Titus 3.3, 4, 5. and frequent the ordinances of God, with all due care and diligence, that they might be more and more built up in the wayes of God.

Ephe. 4.15, 16. Ibidem.14. Col. 2.19.20. And not holding the head from which all the body by joynts and bones having nourishment ministred, and knit together increaseth with the increase of God; wherfore if ye be dead with Christ from the rudiments of the world, why as though living in the world are ye subject to ordinances? The Apostle in these words sheweth the errour and vanity of such as were led away by Jewish, and heathenish observations, as new Moones, Sabbath dayes, meates, drinkes, &c. wor­shipping of Angels, &c. while they neglect the head of the Church, which is the Lord Christ: what colour men may here have to separate from the ordinances of God I know not, as for being subject to humane ordinances, we must not conceive that the Apostle meanes we should resist the lawfull power and authority of men set over us in Church and Commonwealth, 1 Pet. 2.13. for then we should make one Scripture crosse another, for Saint Peter exhorts us to submit to every ordinance of man for the Lords sake. Then by humane ordinances are such here meant as were Heathenish and Jewish, that were types and shadowes of the substance which could not now be consistent in the Church with the being of Christ, not such ordinances as the Word preached, Sa­craments, and Prayer, these are the ordinances of God, and not hu­mane ordinances, though there may bee some corruptions in the dis­pensation and administration of them; yet they being the ordinan­ces of God, we ought not to separate from them.

15. Matth. 28.20. Teaching them, to observe all things that I have commanded you, and loe I am with you alwayes unto the end of the world, &c.

Answ. What there is here to maintaine a separation from the publike [Page 49] assemblies of Gods people and worship, I know not, if Christ have left any such command with his Disciples, surely it would be found extant in Scripture, especially a point of so high concernment, 1 Pet. 1.22, 23. 1 Tim. 2.1.13. not sutable to the purpose: besids the command of Christ, and the presence of Christ is to be found for the justification of those that attend his ordinance. Such other places of Scripture as seeme to have more weight in them follow.

16. Rom. 12.5. For we being many are one body in Christ: hence the Separation conclude that all that partake of the Sacrament are of one and the same body, and must therefore of necessitie be Saints at least in outward appearance.

Answ. 1. I answer, all that come to the Sacrament whether godly or prophane may be accounted members of the same visible body by an externall covenant, being by baptisme admitted into the fellowship of the visible Church, and making a profession of faith in Christ, though their lives are unanswerable.

Secondly, The Apostle when he saith here (we) being many are one body in Christ, he speakes of that mysticall union that is betweene Christ and beleevers, and speakes here of the invisible Church, not of the visible, and it will appeare that he spake onely of beleevers, because it is unpossible for an hypocrite to be joyned to the body of Christ, more than a prophane person, and doubtlesse there were hypocrites a­mong them. Yet saith he, we being many, are one body in Christ.

Thirdly, Admit he should speake of the visible Church, and that they ought all to be such as in judgement of Charity are Saints, he doth not say, if there be any prophane person among you, separate or cut your selves from the body.

17. 1 Cor. 10.17. For we being many are one bread, and one body, for we are all partakers of that one bread: The Apostle here also shew­eth that one-nesse and spirituall Communion that all beleevers have with Christ the true bread of life, and the true head of that mystical bo­dy. This Scripture is of the same nature with the former, therefore al­ready spoken unto.

18. 1 Cor. 5.11. If any man that is called a Brother, be a fornicator, or covetous, or an Idolater, or a rayler, or a drunkard, or an extorti­oner, with such a one eate not.

Answ. It is true, we ought not willingly to eate with such a one, or to have any voluntary familiarity with him, this place hath no relation at all to the Sacrament.

Object. If we ought not to eat common bread with him, much lesse to joyne with him in the Sacrament.

Answ. It is in our owne power to have familiarity or common so­ciety with him or not: but not in our power to eat or not to eat with him at the Sacrament; if the Church be remisse in exercise of discipline, the remedy to be used in this case, the Apostle prescribes in the last clause of the Chapter: Therefore put away from you that wicked per­son: he saith not, if the Church be remisse, and that he be not put a­way, come not to the table of the Lord. The Text beareth no such weight that way, but that in discharge of my duty, I ought to fre­quent the ordinance, unlesse it were in my power to cast him out, but of this heretofore.

19. 2 Cor. 6.17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch no uncleane thing, and I will re­ceive you.

This Text and that of Revelation 18.4. are the two master-pieces of all their Scriptures: I will speake first to that, 2 Cor. 6.17. where wee must consider, first, who are to separate; secondly from whom they are to separate; thirdly, what are the uncleane things there not to bee touched.

First, they that are to separate, are the beleeving Corinthians, men converted from Heathenish and Idolatrous customes and services, to faith in Jesus Christ.

Secondly, they must separate from Infidels, men destitute of the knowledge of Christ, and men voyd of faith, men not professing Christ, palpable Idolaters, as appeares in the foregoing verses. What fellowship hath righteousnesse with unrighteousnesse, or what concord hath Christ with Beliall? the beleever with the infidell; or what agree-hath the Temple of God with Idols?

Thirdly, the uncleane things from which they are to separate are their Idols and prophane sacrifices: and truely if in the visible face of our assemblies Christ were not professed, his ordinances dispensed, if the ordinances were superstitious and Idolatrous in their nature and insti­tution, and heathenish Gods were worshipped by us, it were indeed good reason for all Gods people, all that beleeve in Christ to separate, but that this place tolerates any man to separate from ordinances in­stituted by Christ and ministred in assemblies professing Christ, and where are many beleevers met together in the name of Christ; this I finde no warrant for though there may be many corrupt members ex­ercised [Page 51] in and about them, the ordinances remaine the ordinances of Christ, notwithstanding prophane men have to doe in the dispensation of them: Elies sonnes were wicked, but the ordinances kept their owne nature and use to Gods people that came duly prepared to them. If those that pleade for separation can make it appeare that in all the booke of God there is any one place to countenance or warrant a sepa­ration from ordinances of the Lord Christs owne institution, notwith­standing the evill managing of them, and corrupt men imployed about them, then they say something; but because Scripture commands Gods people to separate from the Assemblies of heathens, which wor­shipped false Gods, as the Sunne, Moone, &c. and such as observed Ido­latrous customes and practises in ordinances invented of their owne braine, not instituted by Christ, this can be no warrant for Gods peo­ple to separate from the Ordinances of Christ. If they shall yet say, the corrupt managing and dispensation of them make the ordinances un­cleane and Idolatrous; I hope there is formerly spoken enough to give satisfaction to that, where it is proved lawfull to joyne in mixt assem­blies, and the unlawfulnesse of separation. Rev. 18 [...] As for this portion of Scrip­ture, where it is said, Come out of [her] my people that yee be not par­takers of her sinnes, and that yee 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 booke of Revelation, wee shall plainely finde 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 fiercenes of the wrath of God. Chap. 17. Vers. 1. Come hither, saith the Angell to Saint John, and I will shew thee the judgement of the great Whore, that fits upon many waters, with whom the Kings of the earth have committed fornication, and read, &c. read I say the fourth, fifth, sixt, 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 Gods people to come out of her, such as have joyned 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 publique assemblies of Gods people exercised in and about the worship of God I know not, we all know that Rome is the very seate of Idola­try, [Page 52] both for the matter and manner of their worship, their doctrine false in fundamentalls, more corrupt then Heathens and Pagans; there is no ordinance of Christ among them, onely 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 owne, worships of their owne, nay in a Scripture sense, gods of their owne; from the assemblies of these Idolaters Gods people must sepa­rate, not from publique Congregations of Gods 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 beleeve; 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 immediat blessing bestowed upon them from the reading of the Scriptures, &c. and inspiration of his Spirit, &c. for Satan never be­gets children to God, Mat. 12.25. nor Antichrist convert men to Christ, A king­dome divided against it selfe cannot stand. And thus having very briefe­ly spoken concerning those places of Scripture alledged by those that plead for a separation, according as my weake talent and short time will permit: I will shut up with the fifth and last thing I intended and promised to speake to, which is onely to give a few words to avoyde mistakes; for I earnestly desire not to offend the conscience of the weakest Christian, or to bring upon my selfe that aspersion which some prejudicately would cast upon me. For I call God to witnesse that according to that poore l [...]ght God hath given me, I have not beene in­j [...]rious to any knowne place of Scripture or winked at any knowne truth in this discourse, but have as earnestly desired and unpartially indeavoured to convince my owne heart of the truth of this point of so great concernement, and that makes so great difference among Gods 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 my selfe plainely as I can, that whatso­ever I have spoken upon this subject is neither to dignifie my owne opi­nion, nor to maintaine or pleade for any corruption or abuse in our Church assemblies, or dispensation of the ordinances: for while I say it is unlawfull to separate from such assemblies, for reasons formerly [Page 53] given, yet I say not it is lawfull for corrupt and prophane men to bee admitted to the Sacrament, onely I have desired to informe my selfe and others how and in what manner they may safely joyne and fre­quent the ordinances of life and salvation to their comfort, though those in authority be remisse in the exercise of discipline, and so cor­rupt in their offices and trust reposed in them.

But I doe earnestly desire to perswade and stirre up my selfe and all Gods people in all our severall addressements to God in prayer wee would make this on [...] speciall 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 Gods people should pray against these corruptions, but mourne 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 lawfull wayes, though not by separating, which I hope sufficiently appeares to bee unlawfull, the premises considered: and truely this I have done for these reasons following.

First, to satisfie my selfe and others that were doubtfull in this point of joyning in mixt assemblies lawfully.

Secondly, to make up the breaches and avoyd dissention & division which Satan is apt to make between not onely carnall men and godly m [...]n, but betweene the godly themselves, which is that that Saint Paul re­prehends in the Corinthians, 1 Cor. 3.3. and tells them plainely it was an evidence of their carnality; and this also hee earnestly exhorts them to by the name of the Lord Jesus Christ, 1 Cor. 1.10 that they would all speake the same thing, and that there be no division among them, but be perfectly joy­ned together in one and the same judgement, and in Rom. 16.17. hee in­treates them to marke such as cause division, and to avoyd them, have no unnecessary society with them.

Thirdly, that the enemies mouthes may be stopped, not onely the Papists, who as I formerly said, shoot this as their maine thunderbolt against our Religion, the diversity of opinions, but also our prophane loose Protestants, nay even our civill honest men, who take occasion from hence to reproach the wayes and people of God, of which wee have too much wofull experience; yea and it is a maine stumbling blocke in the wayes of many weake ones that might otherwise bee won to Christ, even the devisions among Gods people, Ephe. 4.15. whilst Gods people by an even and peaceably walking, following the truth in love, and [Page 54] by keeping the unity of the Spirit in the bond of peace, Ephe. 4.3. might adorne the Gospell, and by their godly conversation incourage others to come in. And now in all that I have said having declared my owne judge­ment which I shall ever carry in my hand, and lay at the feet of him that shall give mee further light, though I desire not to meddle with too many doubtfull disputations, my time nor abilities affording it: I beseech the Lord to perswade our hearts what is good and accep­table to him, and how to walke in all well pleasing before him, to whom be all honour and glory for evermore, Amen.