A Trial of Church-Forsakers, Section 11
SECT. 11. Browniſts fourth exception againſt us, about the members of our Church.
WEe are now come from the Browniſts meaning by a true Church, and their entrance into, and head of a true church, to the members of a true church. Heere they take on amaine, that the true members of a true Church ought to be ſaints by calling; whereas ours are a mixture of good and bad, penitent, and impenitent, to the pollution of the whole body: and that, therefore we are not a true church. But this ſtill diſcovers ſtrange weakneſſe. For put caſe a man had never a good finger, nor hand, never a good toe, nor foote, never a haire on head, or beard; or if he have all his members, yet he hath the palſie in one, the goute in another, blindeneſſe in another, deafeneſſe in another, botches in another, numneſſe and deadneſſe in another, is hee therefore no true man? Surely hee is a true man ſtill, though a miſerable one. So is it in a viſible church; many members may bee weake, and many wicked, as well as ſome truely gracious; and yet, in the whole body a true church ſtill. Peter and Iohn met with a beggar, at the gate of the temple called Beautifull, who was faine to be carried, becauſe he was lame from his mothers wombe, Act. 3.2.and yet the holy Ghoſt calls him, a certaine man: and Paul met with an Apoſtolicall Church in Corinth, which was worſe in many members then that poore cripple was, and yet hee called it a true church of God:1 Cor. 1.2. for the God of truth admits of no falſhood.
But to cleare this more fully, I ſhall by (Gods aſſiſtance) conſider three things:
1 What they ſay true, of their owne members and ours.
2 What they ſay falſe, of the members of a true viſible church.
3 That their dreame of pollution, is from their owne braines, not from Chriſts ordinance.
This they ſay truely, that the members of a true church are ſaints by calling. 1. Saints by calling. 1 Cor. 1.2.Profeſſion of ſaving truth (as I have ſhewed) makes ſuch true members; and all that ſo profeſſe themſelves (though there be much chaffe among the wheate) are ſuch ſaints by calling. He that profeſſeth ſo much knowledge, either actually, or foederally, as admits him to baptiſme, hath put on Chriſt. Gal 3.And he that hath put on Chriſt,Act. 1. Ioh. 15.2. though as an elect veſſell as Paul, or as one in Chriſt bearing no fruit, and therefore juſtly to be cut off, is certainely a ſaint by calling. There are two ſorts of ſaints by calling: ſuch as are ſanctified by habituall infuſions, and actual expreſſements; and ſuch as are ſo by baptiſmal profeſsion, and many gifts of the ſpirit,Heb. 10.…9 and ſo by conſecration to God. This may fall upon thoſe that are juſtly rejected for their hypocriſie and wickedneſſe Theſe two ſorts, have ever and ever ſhall (to the end of the world) make up the true members of a true viſible church.
This ſecondly, they ſay falſely,2 Renewed Saints not onelyonly matter of a viſible Church. that the members of a true viſible church, are onelyonly ſuch ſaints as are ſo regenerated, as they have actual communion with Chriſt in all the acts of ſaving grace. If they would ſp…ake of the Catholick Church. It is the number of all faithfull people, which are united to Chriſt by the union of the body, head, ſpirit, and faith of truth. By the firſt, all members are knit together with the head in one body:1 Cor. 12. and ſo receive grace from the head according to the meaſure of everie member. By the ſecond, it hath but one head: As the body is but one, ſo the head is but one, from whence it receiveth the grace of life.2 Cor. 12.11. Eph. 4.3. By the third, the whole Church is directed and governed by one ſpirit, which is the ſpirit of ſanctification. And by the fourth, the whole church receiveth the doctrine once given to the ſaints, Iude 3.which it cleaves unto for ever,Eph 2.20. Rom. 14.5. 2 Tim. 3.16. that in this foundation, and love of union it may receive from Chriſt all ſaving doctrine, with the comfortable fruits of it. If they would ſpeake of this catholick church, let them draw up the members to that ſanctitie which the word, and world, will affoord.
Nay, if they would ſpeake of ſuch members of the viſible church, who ſhall from Chriſt receive al ſpiritual bleſſings in heavenly things, Eph 1.3. Eph. 4.12, 13.and be jointed into the body of Chriſt, till they come to a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt; let them ſpeake of all holineſſe too, ſo far as our knowledge in part can reach unto in this kingdome of heaven upon earth.1 Cor. 13 9
If further they would ſpeak of ſuch members as are fitteſt to beare rule in the viſible church: ſurely though Iudas be in as well as Peter by Chriſts his call, and yong Timothy, 1 Cor. 16.10.can worke the worke of the Lord as Paul doth: yet ſurely they that are beſt, and of ableſt gifts are fitteſt for higheſt places in the viſible church. Which becauſe the Browniſts perceive, therefore they having ſet up to themſelves a governement of all the members (which they cannot make good) they thinke not onelyonly the holieſt perſons to bee the fitteſt, but the onelyonly members of their viſible churches.
If laſtly, they would ſpeake of thoſe that are the greateſt comforts, and ornaments of a viſible church: then ſurely, holy perſons are. For Davids eies runne over with water, when members in the church,Pſal. 119. as well as others kept not Gods law: yea, and it is a fearfull reproach, and tending to corruption to them that favour it.
But when they ſpeake of ſuch members onelyonly in the viſible church, who are ſo holy as they imagine, to whom if others joyne themſelves in ſpirituall communion, they are unchurched; this ſurely hath no ground, but in their owne braine. This is an undoubted rule,A mixed company in the viſible Church that it is Gods will that a mixed company be invited to the wedding of Chriſt, the feaſt of the goſpell, which makes up a viſible church. The wedding of Chriſt is either compleate in heaven, or begunne in the church. To that in heaven, a mixed company is not invited, but conditionally, Ioh. 3.16 1 Cor. 15·for no uncleane thing ſhall enter into the kingdome of heaven. To this in the church, a mixed company is invited, and thorough the power of the ſweet word of grace, comes both to the word and ſacraments; as Symon Magus to baptiſme,Act 8. and the drunken and factious Corinthians to the ſupper of the Lord.1 Cor. 11.
And that it is Gods will to invite a mixed company appeares by texts, examples, and reaſons. The text is cleare in Gods commiſſion,Mat. 22.9. Goe ye into the high-wayes, and as many as ye finde, invite to the marriage: and alſo in his ſervants execution,10. they went, and gathered together all▪ as many as they found, both good and bad. All theſe were members of this feaſt, till God came and made the ſeparation: and when he did come, hee blamed not his ſervants for inviting, and gueſts for being in communion with the unworthy, but friend,12. how cameſt thou in hither? But (ſay they) what is this kingdome of heaven?Object. Is it not the world? Doth not Chriſt himſelfe ſo expound it in opening the parable of the tares?Mat. …3.38 Sol. The Field is the world. It is true, hee ſaith the field is the world, but hee ſaith not the kingdome of heaven is the world. Surely, the whole world lies in wickedneſſe, 1 Ioh. 5.and is farre different from the kingdom of heaven in the church· Therfore doth not Chriſt ſay, the kingdome of heaven is like to the world, but it is like unto a man, Mat. 13.24this man is the ſon of man, who raiſeth to himſelfe a viſible church heere. This he raiſeth not in Jury onelyonly, but (now the ſeparation wall is broken downe) in the world. Here by vertue of his Goſpel, he doth ſow the children of the Kingdome, ver. 38.according to that promiſe of old, I will ſowe her to mee in the earth. But the Devill,Hoſ. 2.23. that envies Chriſts Kingdome (not the world) ſowes the Tares which are the children of that wicked one. Theſe Tares grow up in the Kingdome of Heaven, which is in the field of the world, with the good ſeed, and ſo long as the Divell is the Divell, and envies, it will be ſo. And it is Chriſts Judgement concerning them, Let them alone, till the harveſt, leaſt while ye pluck up the Tares, yee pull up the Wheate. Surely they were other than the weeds of the world out of the Church. Theſe might have been plucked up without dangering the Church. They were blaſted Corne upon one ſtalke, which from the power of the Goſpel were called into the Church, but degenerated by the ſuperſowing of Satan, into wickedneſſe in life and doctrine; and ſo became as theſe Tares, which grow up together with this good ſeed till the Harveſt. Thus the Text is cleare. Next for examples, looke to all the viſible Churches that ever were, and they ſtand for a mixed company. In Adams houſe there was a Cain, in Noahs a Cham, and in Chriſts a Judas. But (ſay they) theſe were caſt out. It is true, ſome way or other, but while they were in, they were true members of the viſible Church, as thoſe that could plead, Wee have eate and drunke in thy preſence, Luk. 13.26, 27. Mat. 7 22.and thou haſt taught in our ſtreets. Have we not by thy Name prophecied, and by thy Name caſt out Devils? Yet, in the Harveſt, becauſe they were onelyonly outward, not inward members, they ſhall heare depart from mee, I know you not, to wit, to ſave you and bring you to life. As the Temple in Chriſts dayes was the houſe of God, Mat. 24.13.and yet, by the mixture, a denne of theeves:2 Theſ 2.4. Apo. 18.1, 2. 1 Cor 3.3. 1 Cor. 15.12. 1 Cor. 5.1. 1 Cor. 11.21. 1 Cor. 1 12 1 Cor. 5. Gal. 1. Gal 3. ſo may the viſible Church now be Gods Temple, and the habitation of Devils. In the Church of Corinth there were carnall people, an inceſtuous beaſt, denyers of the Reſurrection, and drunken, and uncharitable partakers of the Sacrament of the Lords Body and Bloud, yet a true viſible church of God then; yea and after, when of all theſe wicked ones, none was caſt out, but that one inceſtuous perſon. So in the Church of Galatia, there were falſe brethren that crept in, revolters from the Faith of Chriſt, who bewitched others with falſe doctrine againſt the foundation, yet was it ſaluted, and was,Object. a true Church of God. If it ſeeme ſtrange to men (who would ingroſſe all religion to themſelves) yet it doth not to Chriſt, who would have done otherwiſe, but did not for theſe cauſes.
Sol.Firſt, in reſpect of the Goſpel, it is the ſweet meſſage of ſalvation, which cannot but allure all ſorts. Who doth not deſire ſalvation? ſo long as they like the termes and conditions, they come, heare and receive; and though they had rather have it upon their owne conditions, yet they deſire ſalvation by Chriſt, and ſo all ſorts are mixt. Beſides the Goſpel hath a double uſe; to be a ſavour of life unto life, out of Gods intention:2 Cor. 2, 16. and to be a ſavour of death unto death, out of mans abuſe. So long as God intendeth his grace that bringeth ſalvation, Tit. 2.11.and appeares unto all men, Ro. 6.1.and man abuſeth it to ſin that grace may abound, there cannot but bee a mixt company.
Secondly, in reſpect of God: He is willing to manifeſt his divine goodneſſe to all, 1 Tim. 2.4both Iewes and Gentiles, in tendring the meanes of grace. He would have a ground of his mercy to ſpare wicked hypocrites for the godlies ſake:Gen. 18.22. and it is fit that he have arguments of juſtice within the Church,Mat. 22.13 that the godly may feare and not ſinne. So long as this goodneſſe of God holds, and the reaſon of Gods ſtate and government, there will be a mixed company.
Thirdly, in reſpect of the godly. They muſt be tryed, and exerciſed in faith, wiſedome, and patience. Hereſies muſt bee amongſt thē,1 Cor. 1….29 Iud. 2.2…. that they that are approved might be knowne. As the Canaanites were left among the Iſraelites to prove them: ſo are wicked profeſſors among thoſe that are good: yea the goodneſſe of the godly, by this meanes, is made more perſpicuous. As it is a more grievous fault not to bee good among the good, ſo it is an high and excellent praiſe to bee good among thoſe that are wicked; as Zachary, Elizabeth, Ioſeph, the bleſſed Virgin, Symeon, and Hannah, in bad times, and in a corrupt Church.
Fourthly, in reſpect of Satan and ungodly men. God will not baniſh Satans malice, no not out of the Church here: therefore as of old, ſo ſtill he permits him to ſowe his tares. Mat. 13.28And hee would have the wicked to have many cords to draw them to Chriſt to bee more juſtly confounded. If the Word, Sacraments, Prayer, and the Examples of good men in the communion of goodneſſe, prevaile not with them, their ſentence will be manifeſted to be more juſt, when it ſhall be ſaid, binde them hand and foot, Mat. 22.caſt them into utter darkneſſe, where ſhall be wayling, weeping, and gnaſhing of teeth. So long as God hath godly men in the Church to be tryed, and to be glorified: ſo long as Satan hath malice, and the wicked are under arguments of juſt conviction, there will bee a mixed company.
Laſtly, in reſpect of the Church, and the uſe of the Supper,Mat. 16. whereunto it is invited, Chriſt hath committed unto his Church the exerciſe of cenſures according to the ſeverall carriages of members.Iohn 20. If there were to be none but good, looſing would be enough; but ſeeing there are to bee good and bad, binding is neceſſary alſo. And that this is provided for members, is certaine;1 Cor. 5.12 For (ſaith Paul) what have I to doe to judge thoſe that are without? And for the uſe of Chriſts ſupper, whereto wee are invited, it is to give both the unions with Chriſt. The union of profeſſion, and outward covenant; when men profeſſe themſelves to be Chriſts, and therefore come to the coven…nt, in the word, and ſeales of it in the ſacraments; from which yet (alas) men for their ſinnes, are daily cut off: and the union by power,Ro. 11.20. and inward covenant; when men in Chriſts wayes are Chriſts indeed,Gal. 5.24. and therefore come to the covenant and ſeales,Ioh. 15.4. with an humble purpoſe to abide with him for ever. So long as the church hath cenſures to exerciſe upon her unruly members; and both theſe unions with Chriſt hold true, there will be a mixture in the viſible Church.
But (ſay the Browniſts) it is true,Object. there may bee a mixture admitted to the hearing of the word, but not as members of the Church yet. And why ſo?Sol. Surely, if they heare and conſent unto it (though in hypocriſie) God accounts them in covenant, and then who ſhall deny them to be members? Moſes l…id before the face of Iſrael all the words which the Lord commanded him; and the people anſwered, all that the Lord commands we will heare, and doe. Deut. 5.27This many of them did in hypocriſie, and therefore God complaines,verſ. …9. O that there were ſuch an heart in them! yet marke what the Lord ſaid to Moſes, and Moſes to the people. To Moſes God ſaid, write theſe words, for after the tenour of theſe words, Ex. 34 27I have made a covenant with thee and with Iſrael: and to the people Moſes ſaid, thou haſt avouched this day, Deut. 26.17.18the Lord to be thy God, and to walke in his wayes, and the Lord hath avouched thee to be his peculiar people. Say I pray; which of our members doe not thus readily profeſſe? who will ſay that he will not heare God, and do his will? If they doe it in hypocriſie, woe unto them: if they doe it in profeſſion, they are in outward covenant, as Gods people: if they are in covenant, who can denie them to bee members before they are caſt out? But they dreame of other members who muſt bee choſen into their congregations for governement,Object. as thoſe that have a full right from Chriſt to give voices for ordinations, elections, excommunications, abſolutions, and the like, (as if all the members of a commonwealth muſt bee counſellours, if not kings) but where will they finde in Chriſts word, that none are members of a viſible church,Sol. but thoſe that are admitted members for government, I cannot tell, except they have a new teſtament not knowne to us.
It is true, that Peter calleth Gods people, a choſen generation, Obiect.a royal prieſt-hood, an holy nation. Sol. 1 Pet. 2.9.But I hope, he doth not write to any particular viſible church, but to the diſperſed ſaints in divers churches,1 Pet. 1.1, 2. that were elect according to the foreknowledge of God the Father, None will deny theſe to be true members of the churches where they live: and if they doe deny others, who have not ſuch high graces as theſe had, to be members of a viſible church as well as they, (though notwithſtanding their profeſſion to bee ſervants of Chriſt, they flatter with their mouth, Pſ. 78.36, 37. 2 Tim. 2▪ 20▪ 21.and lie with their tongues, becauſe their heart is not right with God, neither are they ſtedfaſt in his covenant) they muſt denie the whole courſe of ſcripture, which muſt judge them at the latter day.
But (ſay they) how can the wicked bee members of the church of Chriſt,Object. ſeeing Chriſt is not their head?Sol. Chriſt hath told no man thus. For though he be not their head by infuſion of ſaving and ſanctifying graces of the ſpirit unto eternall life:1 Cor 11. yet is he their head: (as they are his members) by profeſſed governement. A good husband is the head of a wicked wife: and a good king is the head of wicked ſubjects: ſo Chriſt is the head of wicked members, to draw them to better courſes,Luk. 19.27. or to have them brought forth to bee ſlaine before him, becauſe they will not that hee rule over them as he ſhould.
But (ſay they) the viſible church is the kingdome of heaven:Object. and wicked men are not the members of that.Sol. Rom. 14. The kingdome of heaven ſtands in righteouſneſſe, peace, and joy in the holy Ghoſt: of this kingdome they are not members. But the kingdome of heaven is like unto a net, that gathered of every kinde;Ma…. 13.47, 48, 49 of this kingdome they are members, till Chriſt caſt away the bad in the end of the world. They are not in this kingdome by the power of godlineſſe: they are in this kingdome by profeſſion, and preſence among and with the meanes of ſalvation, till the kingdome be removed from them.
Object.But (ſay they) wicked men are dead: and how can dead members bee members of a living body? Iuſt as an unfruitfull, or rotten branch,Sol. is a branch, till it be cut off; that bough is dead, (ſay wee) yet is a bough. That member is gangrenated, yet is a member till the Chirurgions knife comes and hath done its office. Sardis was a true viſible church, yet had but a name to live,Apo. 3.1. but was dead: ſo may wicked men be in the church, as members for outward communion, but not for inward comfort.
Obiect.Well (ſay they): put caſe that wicked Chriſtians are members of the viſible church till they are cut off;Sol. yet they ſhould bee cut off in a true church, whereas they continue in yours, and are not cut off. Put caſe this charge were true; yet Chriſt learnes not to argue from thence, that ours is no true church. This may make us a corrupt church, but not a falſe one. How many wicked members were in the only church of God in Chriſts time; yet he ſeparates not from it as a falſe church? For as a tree, or man, or beaſt, may have corrupt members, yet not be falſe creatures in their kindes: ſo may it bee in a Church. And raſhly to ſeparate from ſuch members, will not prove the correction of them, but their hinderance in good, when they ſee themſelves contemned without conviction and judgement. Thus are they put further from the Kingdome of Heaven, and made ſeven-fold the child of hell more, How wicked members are cut off from us.to the hazard of all. But this is falſe that ungodly men are not cut off from our true Church. They are cut off two wayes, by acts of the ſtate, and acts of the Church. The State, when they are judiciouſly tryed, cuts off many of them by the Gallowes: and in the Church they are cut off three wayes; Miniſterially, when by declaring Chriſts pleaſure what they ſhould be, and denouncing his wrath againſt them for what they are,Ier. 15.19. the vile are ſeparated from the precious, as thoſe that have no actuall right to the ſalvation of Chriſt: profeſſionally, when Gods good people pray againſt their wickedneſſe, reprove it,Pſal. 109. Eph. 5. Pſal. 120. complaine againſt it, and practiſe otherwiſe in wills, affections, and whole courſes, and are payed for it with their reproaches and perſecutions: and laſtly, Eccleſiaſtically, when by proceſſe and publike tryall, they are caſt out of our Synagogues and aſſemblies. If all taſt not the bitterneſſe of this cenſure (when Church-officers remember not the Oath of God, and ſo through feare, favour,Eccleſ. 8.2 and affection, bring them not before the Churches tribunall) yet many doe to be examples to all, as in the Church of Corinth, whereof many wicked perſons one inceſtuous beaſt was caſt out.
Object.But (ſay they) you ſhould ſeparate from them all, at leaſt in the Sacrament of the Lords Supper.
Sol.The Apoſtle Paul ſaw all the diſorders in the Church of Corinth, yet taught not a ſeparation in this Sacrament, but gave this rule of remedy,1 Cor. 11.28. Gal. 6.5. Let a man examine himſelfe: and to the Galatians he ſaith, Every man ſhall beare his owne burthen. Though in duties of charity we muſt beare one anothers burthens, yet in rendring of accounts,verſ. 3. we muſt beare our owne: Which, were it well obſerved, it would make them more carefull to reforme themſelves, then curiouſly to pry into, and cenſure others. Againe, put caſe wicked perſons come to our Communions of the Body and Bloud of Chriſt, wee ſhould not ſeparate from them, but they ſhould ſeparate from us: It is but theirs by their profeſſion, but it is ours by our power of grace. When things are naught wee muſt ſeparate, but when they are good wee muſt ſtay in our owne right.1 Sam 2.17.24. It was ſinne in Iſrael to ſeparate from the ſacrifices, for the mixture of Elies wicked ſonnes whom God would deſtroy. But becauſe this doth ſticke ſo much with them, and their partners, that wicked men come to our Sacrament of the Lords Supper, I ſhall therefore (by Gods helpe) cleare theſe three particulars:
1 What right a wicked man hath by vertue of the goſpel to this ſacramēt?
2 What benefit he can have from it?
3 VVhat ſeparation Gods word will warrant from ſuch receivers?
For the firſt the ſacrament hath a double office: to offer grace to them that will receive it according to their profeſſion; and to exhibit this grace offered to the worthy receiver. It doth the firſt, as a ſigne, the bread, and wine of the Lord; theſe proclaime to all comers, that Chriſt is to bee had in the uſe of them, if they bee ſo diſpoſed as they ſhould, to take him. It doth the ſecond as a ſeale, the bread and wine, 1 Cor. 10.which is the communion of the Lord. Theſe proclaime to the faithfull, that they ſhall not onelyonly have bread and wine, but Chriſt the Lord,Ioh. 6. as that Mannah that came downe from heaven to feede them to eternall life. The wicked Chriſtian hath a right unto it as it offers grace,Mat. 22.9.10. which he hath truely offered to him, on Gods part, in his invitation if hee will take it on Gods condition. The ſame right that Simon Magus had to baptiſme,Act. 8. have wicked Chriſtians to the ſupper of the Lord. He profeſſed himſelfe to believe in Chriſt, upon Philips preaching, and he had a right to baptiſme, and was baptized. It is true that baptiſme is a ſacrament of our ingraffing into Chriſt, and the Lords ſupper of our growing into Chriſt. But he that is a baptized Chriſtian,1 Cor. 11. and hath underſtanding to examine and judge himſelfe, cannot be denyed his right to this ſacrament, as wel as to that. Both are but the ſeales of one covenant: and whoſoever receiveth the word of Chriſt, and profeſſeth to accept it by faith, hath a right to the offers of the grace of Chriſt in both the ſacraments: but not to the exhibiting of it, if the barre of impure unbeliefe lyes betwixt God and his ſoule.
If ſecondly, you aske what benefit this wicked man can have by this ſacrament? I anſwer, hee hath the benefit of profeſſion; he doth receive Chriſts liverie of ſervants,Mat. 22.12 friend, and doth ſubmit himſelfe to his ordinance, and acknowledge his publick authority for the benefit of his church. And this is a glorious benefit, in it ſelfe, for a chriſtian to weare Chriſts badge. But hee doth not receive the benefit of the body and bloud of Chriſt, with the benefits of them to life: For if he did thus eate his fleſh, Ioh. 6.54.and drinke his bloud, hee had eternall life. He brings his ſoule to the ſacrament without the conditions of the covenant written upon it,Ier 31. Heb. 8. and ſo, though he accept of the offer of grace in the ſigne, yet hee carries not away the ſeale of it, no more then Iudas did from the paſſeover. His right, and benefit therefore will bring little comfort to him at the laſt, when his reckoning comes.
Thirdly, this wicked man having a right to it, and a benefit too, (ſuch as it is to him), you aske, what ſeparation Gods word will warrant from ſuch communicants? I anſwer, that I cannot finde in the word of God, that any ſeparation was made in the ſacrament by the godly, from the wicked not caſt out for their unworthineſſe.Ex. 12. All the …ewes that were circumciſed (and not caſt out of their ſynagogues) were to eate the paſſeover, or dye: the children that could eat, as a ſacrifice of thankſgiving, and growne perſons, as a ſacrament & ſeale of Gods covenant So all chriſtians (that are not infants, madmen, fooles, and excommunicates, who cannot examine, and judge themſelves, or are after conviction, notorious offenders, and ſo caſt out) are not repellable (if they come) from the ſacrament of the Lords ſupper. It is true, wee reade much in the writings of men of ſuſpenſions from this ſacrament, even of thoſe, that were neither children, fooles, mad-men, demoniacks, nor excommunicate perſons by private, miniſters: but I would ſee this (for the right of it) ſoundly proved by the undoubted rule of Chriſt. I have read alſo, that the bleſſed Fathers, in the wary diſcipline fit for their times, did not onelyonly proclaime before the ſacrament by their Deacons, depart ye that are novices, poſſeſſed, and under your penance for your crimes; but would not alſo admit any, but the believers, and the baptized, ſo much as to ſee the ſacrament. I have reade alſo of the cautelouſneſſe of thoſe holy men, in admitting penitents to the Lords table. As they firſt admitted them into the limits of the church: next to lye down as humble ſuiters, to forget ſcandall, at the church porch: next to heare, but not ſtay prayers: next to heare, and ſtay prayers too: next to ſee the ſacrament of the Lords ſupper, but not to receive it: and laſtly, when they were ſufficiently humbled, and edged to thoſe high myſteries, they were admitted to the Lords table. Theſe courſes had high and excellent uſe in thoſe times, when they were to lift up the honour of the ſacrament in the ſight of infidels, and hold cloſe ſuch chriſtians as played faſt and looſe with Chriſt, as peace, or perſecution came. And though they had not particular warrant from God, yet it being done decently, in order, 1 Cor. 14.and for edification of the body, had warrant ſufficient from that generall rule. As I have reade theſe things of times paſt, and admire them, ſo I know, for the preſent, that it were a glorious and comfortable thing, if none but holy perſons would draw neere unto this holy table, as wee deale withall our communicants by way of exhortation, and perſwaſion from the danger of Iudas. This certainely is fulleſt of joy, when Chriſt meetes with none but his faithfull ſervants, and not one unworthy to trouble the day. But if wicked Chriſtians that are not lawfully convicted, and are not notorious in law (though they bee notorious in fact) whether theſe, (when they will offer themſelves to the ſacrament as Chriſts ſervants profeſſing his name, to their owne hurt) be to bee ſeparated from, by the word of Chriſt, this is the queſtion.
I know we may by way of admonition, before hand, tell them of the danger, and by way of perſwaſion preſſe them better to prepare themſelves: but wee may not for their ſakes diſcommon our ſelves from the table of the Lord.2 Cor. 6. If it were the table of devils, away we muſt goe: but being the table of Chriſt, if others abuſe themſelves at it without our fault, wee muſt accept of Chriſts love, and leave it to Chriſt to puniſh him, or them, that doe diſhonour them. You know many theeves in this chriſtian common-wealth; will you therefore ſeparate your ſelves from the common-wealth, becauſe theſe theeves are in common body with you? No: you will leave them to the lawes of it to bee puniſhed, and as it lies in your lot, doe your beſt to further it, but you will not forſake the common-wealth: So muſt you doe to the table of Jeſus Chriſt. The bleſſed Apoſtle ſaith, we have received power to edifie, not to deſtroy. 2 Cor. 10.8And if wee ſhould fall out with Chriſts ſupper for wicked mens ſake, and ſeparate from Chriſts ordinance, becauſe wicked men will not uſe it as they ſhould, and breake off from many godly perſons, becauſe more wicked perſons are not excommunicate, for any thing I know, we may more deſtroy then edifie.
Obiect. Matth. 7 Matth. 15. Sol.But (ſay the Browniſts) holy things muſt not bee caſt to dogs and ſwine, the childrens bread muſt not be given to whelps. This is true, if we can helpe it. But every wicked chriſtian is not a ſwine or dog, nor any alien from the cōmon-wealth of Iſrael, as the Canaanitiſh woman, till her new faith made her a proſilite. Not one of ten thouſand of thē (whom they ſo highly judge) wil dare to trample the ſacrament under their feet, and all to rent the giver of it unto them. But put caſe, that ſome ſuch miſcreant might bee found, becauſe theſe reputed dogges and ſwine abuſe it to themſelves, will you abuſe it too in ſeparating from it which exhibits ſo much good.
Obiect. Sol.But (they ſay perhaps) the miniſters might keep them away from it, but do not. By what authority might they? Put caſe they had the authority of a judge (which is falſe heere) may a judge hang a thiefe before his trial? So, nor may hee diſcommon any from the Lords table till trial and ſentence bee paſt. If any wicked chriſtian ſhould ſay I am not excommunicate, I will receive, ſhall they diſturbe Chriſts ſonnes for the unmannerlineſſe of ſuch a ſervant? Noe: God is not the God of confuſion, but order. Let them come at their own perill, to our miſery, not to our ſinne when wee have warned.
Object.But (ſay the Browniſts) we ſhall partake in other mens ſins, and ſo be polluted with ſuch communions. To make this vaniſh,Sol. it is the third and laſt point propounded, that remaines in this ſection to bee conſidered. That their dreamed of pollution is from their owne braines, 3 Of pollution of communion by wicked members.not from the ordinance of Chriſt. They account all then polluted, that are in ſpiritual communion in the worſhip of God with wicked and ungodly men. But the Prophets reproved many abuſes, and never taught any pollution, neither did God appoint any ſacrifice to expiate ſuch pollution. There was a ſacrifice for the whole congregation, Levit. 4.13.14. &c.to ſatisfy for their ſinnes of ignorance, but not to take off the guilt of pollution by a mixture in the ſervice of God. God tyed them all to the kingdome, prieſthood, and temple, and hee doth not tye men neceſſarily to ſinne. The godly people in the time of the law, were never reprooved for the worſhip of God, though wicked men were preſent. Indeed the prieſts were blamed highly, as violaters of the law, becauſe they put no difference betwixt the holy, Ezek. 22.26.and the profane, nor have ſhewed difference betwixt the uncleane and cleane; and that juſtly too:Deut. 17.8 9. becauſe God had made them teachers of the people, and they neglected the ſabbaths: and becauſe he had made them ordinary Iudges in theſe, & other caſes, according to his word. But they never judged the godly polluted, for not ſeparating from the wicked in Gods ſervice. Againe, Chriſt and his Apoſtles,Apoc. 2. & 3. reproved many corruptions in churches, yet never taught or practiſed ſeparation upon a conceit of pollution.1 Cor. 11. 2 Cor. 12. Yea, Chriſt commendeth the church of Thyatyra, for living wel, where corruption was. Iezabel was ſuffered there:Apoc. 2.20 24.25.26. yet as many as have not this doctrine, nor knowne the depthes of ſatan, hold fast till I come; and he that overcommeth, ſhal have power over the nations. Surely the beſt were not polluted by the worſt, nor taught ſeparation, but conſtancy in good, and reward at laſt.
But not to bee too large, conſider thoroughly but theſe three concluſions. Firſt, God doth acquit the godly from the ſinnes of the wicked, though they bee mixed in the ordinances of God. They that walke in my ſtatutes and ordinances,Ezek. 11.20.21. Ezek. 18.14.17.20 ſhall bee my people, but they whoſe heart walketh after deteſtable things, I will recompence their way upon their owne head. The ſoule that ſinnes, ſhall dye, not he that is guiltleſſe. The wicked ſhall die in his iniquity, Ezek. 33…but warne him, and thou ſhalt deliver thy ſoule. I am confident (ſaith Paul) that you will bee no otherwiſe minded,Gal. 5.10. but hee that troubleth you ſhall beare his judgmēt, Tit. 1 15.whoſoever he be. To the pure, all things are pure, but to the impure nothing is pure. All there were in ſpirituall communion together, yet God doth not caſt the ſinnes of the guilty upon the innocent, but doth acquit the one, and accuſe the other,
Object.Yea but, (ſay the Browniſts) God doth not acquit them that conſent to the wickedneſſe of others. This is moſt true:Sol. we muſt neither ſinne, nor have fellowſhip with ſinne, 1 Tim. 5.22. Eph 5.11. Pro. 1.10.nor conſent to ſinners: If we doe, we make other mens ſinnes our owne. Now we may be ſaid to conſent to ſinne, both in things lawfull, and in things unlawfull. In things unlawfull when wee have fellowſhip with wicked doers, and are acceſſary to their offences: and this may bee divers wayes, whereof ſome are proper to ſuperiours, and ſome common to all. Superiours may bee guilty of other mens ſinnes two wayes, by command, and by connivence. By the firſt, if they injoyne that which is evill, all the evill that is done upon their injunction is theirs, whether it bee publike or private. Nebuchadnezzar by law and edict,Dan. 3.4, 5, 6. was guilty of all the Idolatry and cruelty which did inſue upon it. Therefore woe to them that decree wicked decrees, Eſ. 10.1.and write grievous things. Saul was guilty of that murther done upon the Lords Priests:1 Sam. 22.18.19. 2 Sam 11.15, 17. and David of the death of Vriah, becauſe they commanded them. By the ſecond, if they wincke at faults which are in their power to redreſſe. Iehoaſ… tooke not away the high places,2 K… 12.3. and ſo was guilty of his peoples incenſe. Ahab wincked at B…nhadad, and let him go, when God had given him into his hands for death, and was guilty.Mar …5. Pilate wincked at the cruelty of the Jewes, and notwithſtanding all his waſhing was guilty. David diſpleaſed not Adonjah from his youth,1 Kin … nor ſaid▪ Why doſt thou thus? and ſo was guilty of his riot and rebellion. All may be guilty of the ſinnes of others, both before the offence be committed, and in, and after it. Before the offence, by provocation, counſell, approbation, and ſilence when called to ſpeak. By provocation, either when men rage the heart, and fire the paſſions by thwarting and daring words or actions,1 Kin. 21.7.25. Prov. 1.11, 12, 13. Pro. 7.18. 1 Cor. 15.33. 2 Sa. 13.5. Mar. 6.…4. Act. 19.25. Nu. 25.3. & 31.16. as Iezabel, who provoked her husband Ahab: or when they allure and entiſe with ſweet words, as that Harlot, Come let us fill our ſelves with love until the morning; or with infecting and evill words. By Counſel, when men adviſe to any ſinne: Thus Ionadab was guilty of the inceſt of Amnon; Herodias of the bloud of Iohn Baptiſt; Demetrius of the uprore againſt Paul; and Balaam of Iſraels Baalpeor. By Approbation, when men doe not onelyonly doe ſuch things as are worthy of death,Ro. 1.32. but favour them that doe them. This may be done directly, either by word of deed, as when Saul conſented to the death of Stephen, Act▪ 8.1. Act. 7.58.and kept the garments of them that ſtoned him, or by interpretation, when a man is bound to withſtand another mans ſinne, and doth not either by word or deed. Moſes hath given us a precept to ſpeake in our places,Lev. 19.17. & 20.45. and told us the danger of ſilence. To ſpeake ill doth draw men into ſinne, and to hold our peace ill doth leave a man in ſinne. By example, when we live wickedly in the ſight of others. For though, haply, the ſinnes that wee practiſe bee not imitated of all:2 Sam. 12.14 yet becauſe wee have done what in us lies to ſet others a copy, which ſome will too greedily follow, therfore are we guilty; we may be guilty againe of the ſins of others, in and after the ſin is committed, when men doe excuſe, or defend the ſinnes, or flatter men in them. Woe to them that ſpeake good of evil, Eſ. 5.20. Pro. 24.24and evil of good. He that ſaith to the wicked, thou art righteous, him ſhall the people curſe, as him that is guilty. Laſtly, wee may bee ſaid to conſent to ſinne, in things lawfull by ſcandall, when men uſe their liberty which God hath given them, in things indifferent (left in their owne power to doe or not to doe) to the wilfull offence, and ſnare of others that are weake. Of this Paul ſpeakes doctrinally, it is good neither to eate fleſh, Ro. 14.21nor drink-wine, nor any thing whereby thy brother ſtumbleth, and in his owne example,1 Cor. 8.13 if meate offend my brother, I will eate no fleſh while the world laſteth: ſo carefull was hee not to have communion in the ſinnes of others.
Now let us ſee whether we are polluted by the ſinnes of the wicked by conſent. Becauſe they conſent with us in doing of our good, doe wee therefore conſent with them in doing their evill?Eph 5 11 Their courſes are daily reproved, both publickely, and privately:1 Cor. 6.… they are judged as ſuch, whoſe examples wee would not follow for a world. They are neither commanded to doe as they doe, nor winked at when lawfully tried; wee doe not provoke, counſel, or approve their curſed hypocriſies. They have no ſuch examples from us: and have beene ſo long inſtructed, both by publicke inſtruments and preachings, and private conferences, that their ſcandals are taken, and not given, in thoſe things (free in themſelves, but not to us by the command of lawfull authority) whereat they will ſtill take offence. How are we yet guilty of the ſinnes of others to our pollution?Obiect. O ſay they, every congregation hath power in its owne hand to redreſſe things amiſſe, to repell wicked livers from our communions, whereas wee wait upon our king, when wee ſhould doe it without him: and ſo are guilty of al the wickedneſſe of our aſſemblies.Sol. The vanity of this I have ſhewed in part before; and ſhall doe it more in the next ſection: yet in the meane time, firſt wee confeſſe, that wee have power to redreſſe diſorders: not in every particular church; for then no man under the Goſpel could periſh in the gaineſaying of Corah, as Saint Iude ſaith they may.Iud. 11. Superiority was the cauſe of his mutiny, becauſe he might not be equal to Aaron:Num. 16.10. but in every dioceſſe, where wee are governed not by the lawes of one man, but of Synods of Biſhops and Preſbyters: and if perſons (that ſhould be as the houſe of Cloe, to informe, and that upon oath, of things amiſſe) were not more to be blamed then offices, we might be as happy as any church under heaven. The impetuous carriage of ſome, who deſpiſe dominions, Iud. 8.…. 2 Pet 2.10.and ſpeake evill of dignities, and that, without feare, and thinke it as eaſie to governe multitudes, as an handfull, makes them think otherwiſe: but if things bee weighed by the rule of the word, wiſedome, and charity, it will bee found, I am ſure, that wee have power indeed. But ſecondly, whereas they make us guilty of the wickedneſſe of our aſſemblies, by waiting upon the pleaſure of our king, and not reforming without him, herein wee joy, yea, and will rejoyce againe: wee waite not upon kings and princes to bee Chriſtians, and to ſerve God faithfully by the acts of true Faith, Hope, and Charity. If all the kings and Emperors in the world ſay againſt it, wee muſt, and (by grace) will doe it. Yea, if all the ſtormes in the world bee raiſed, we muſt ſtrive unto bloud, Heb. 12.4.but with teares, prayers, patience in ſuffering, not with armes, and violence. This we doe by private profeſsion: but when it comes to a publicke reformation of Chriſtian Churches already planted, it is our glory to waite upon Chriſtian kings, whoſe ſubjects we are, that wee will not governe, but under him, nor build walls for the citizens of the ſaints, but under the defence of their ſwords; eſpecially conſidering that wee know, wee cannot without them mend our hands.2 Chro. 14. & 15. 2 Chro. 29 & 30. & 34. When wee looke to the daies of Aſa, Iehoſhaphat, Hezekiah, and Ioſiah, wee finde that no Iſraelite ever took upon him to reforme either without, before, or againſt them. Ezr. 2. & 3.When the Temple of Ieruſalem lay waſte, Zorababel and Ioſhuah did nothing without Cyrus:Neh. 2. nor did Nehemiah any thing without Artaſhaſhte. Indeed in their times, God knowing the time was come, when according to prophecie, he was to looke upon the deſolations of Ieruſalem, and reſtore it, prepared and whetted the hearts of the people of the Iewes, by Haggai and Zechariah, Hag. 1. Zech. 4.but they built nothing but by the leave of their Kings, and when countermands came, they laid downe their tooles, and the worke of the houſe of God ceaſed;Ez. 4.23.23. ſo good ſubjects they would bee notwithſtanding the height of their Religion.
Object. Hag. 1.4, 6But (ſay they) they ſhould have done otherwiſe: For Haggai reproves them for letting the houſe of God lye waſte, and God ſends a famine upon them.Sol. This is true, they were too blame when they minded their owne houſes more, and took not their ſeaſons allowed them for this great worke. But that either the Prophet threatned, or God puniſhed them, for not building when they were under the Interdict, that let them prove, and they ſhall have more ſaid. How unhappy are they we now ſee, while they make our aſſemblies polluted for not doing that (if we wanted it, as we doe not) which is unlawfull for us to doe without lawfull authority? The Apoſtles indeed planted Churches without waiting upon Heathen Kings; but they had Apoſtolicall authoritie, & were to do according to Chriſts commiſſion to them, which was out of date in their death: but we cannot reforme without or againſt Chriſtian Kings (if we could yet make a better reformation) except they can ſhew a new Commiſſion under Chriſts owne hand. If therefor wee have faults we cannot help (and provided we conſent not) we are not polluted.
The ſecond concluſion is this, That God declares it to be a ſinne for the godly to leave the worſhip of God for the wickedneſſe of thoſe that come unto it. We know that the ſinne of the ſonnes of Ely was ſo great,1 Sam. 2.17, 24. that men abhorred the offerings of the Lord: but in ſo doing it is ſaid, that the Lords people did tranſgreſſe, even unto a cry. Surely,Object. this truth will not eaſily bee outfaced: yet ſome of them to avoid it ſay, that no marvell if morall wickedneſſe did not pollute the Iewiſh worſhip, becauſe God required onelyonly ceremoniall cleanneſſe then.Sol. But how falſe this is, appeares by Gods Covenant with Abraham, where God required ſincerity: by the morall law which was Gods covenant:Gen. 17.1. Ex. 34.…8. Deu. 10 12. Levit. 6. Num. 35 33. Levit. 18.21.24, 25. Eſ. 1.9.15. & 38.2.10 by Gods requiring, then, truth in the inward part: by his injoyning ſacrifices for morall tranſgreſſions as well as ceremoniall: by his ſignifying of pollution by morall uncleanneſſes: and by threatning of morall ſinnes, and abhorring all ceremoniall ſervice; when men ſinned morally againſt God. Surely, their morall pollutions went beyond their typicall, and wrought their utter ruine at laſt, notwithſtanding The Temple of the Lord, Ier. 7.the Temple of the Lord: and yet Chriſt himſelfe would not ſeparate from ſuch worſhippers as were polluted, ſo long as the worſhip was Gods. It was fit for a Phariſe;Eſ. 65.5. Luk. 18.14 Tit. 1. it was not fit for Chriſt, who knew that to the pure all things are pure.
The laſt concluſion is this, That the Scripture admits godly Chriſtians to the holy things of God, Matth. 5.23.24.though open wicked men be there. Divers good people goe to the Altar with their gifts: Some are in charity, and ſome wickedly uncharitable, their brethren have ſomething againſt them. Now, Chriſt doth not bid them all goe away, becauſe of that malicious man,1 Cor. 11.23.28. but bids him that is malicious (if he would have Gods bleſſing) goe and be reconciled and come againe. Againe, when Paul ſaw fearefull wickedneſſe in Corinthian Communions, hee doth not bid them all abſtaine for feare of pollution, but (according as hee had received of the Lord) he bids them examine themſelves, and ſo let them eate of this bread, and drinke of this Cup, whatſoever others be. Certainely, the Apoſtle was not acquainted with the doctrine of the Browniſts, which teacheth, that becauſe another doth ſinne, I may not doe my duty to God: becauſe a wicked man will come to the Sacrament, I may not: becauſe another man offendeth God, in ſerving him, I may not ſerve him then for feare of pollution. No king ſhall have ſubjects, nor maſter have ſervant, nor ſhall God have worſhippers upon theſe termes.
But (ſay they) the worſhip of God is polluted by ſuch uncleane worſhippers.Object. Sol. This is true, but to whom? to them that ſerve him aright, or to them that ſerve him amiſſe? The Apoſtle ſaith, that the unworthy communicant eateth and drinketh judgement to himſelfe, 1 Cor. 1… 29.not to them that are better. It is true, that hee that touched a dead body, and purified not himſelfe, defiled the tabernacle, but it was unto himſelfe,Numb. 19 13.20. who therefore was to bee cut off, and not others that were innocent. It is true too, that the judgement of the prieſts was right, that if an uncleane perſon touch bread, pottage, wine, Hag. 2.12 13.oyle or meate, it ſhall be uncleane, to himſelfe that is uncleane, but not to him that toucheth it that is cleane, and ſo a prophane chriſtian that comes to the Lords ſupper, pollutes not what the miniſter performes, and good people receive, but what himſelfe toucheth. It is true alſo, that a ſeditious multitude charged Paul falſely,Act 21.28 that he polluted the holy place by bringing Greekes into the Temple. For, though God forbade the Iſraelites to admit the Moabites, Deut. 23.3and Ammonites, for a long time into the common-wealth of Iſrael, what is this to proſe…ites, by profeſſion, comming into the temple? All this is true I ſay: yet this typical pollution (which did not foreſhadow the pollution of viſible aſſemblies, but the holineſſe and impurity and ſincere Chriſtians, and hypo, crites) doth not prove the pollution of all worſhip to the good, for the naughtineſſe of the bad, Chriſt is not ſo hard a maſter; neither doth hee blame the worthy gueſts for being polluted by the unworthy, or ſuffering him to come in, but ſaith to him onelyonly, friend, Matth. 22how cameſt thou in hither, not having on a wedding garment?