A Treatise of the Church, Book 2 · Chapter 7
CHAP. VII. The controuerſie betweene vsus and the Browniſts concerning religious communion, is here debated, where is ſhewed: Firſt, that we may lawfully ioyne in diuine worſhip with them which are not members of the Church: Secondly, with the open wicked: and that thereby neither the faithfull, nor the holy things of God are polluted.
AMong ſundry other errours of the Separiſts concerning the viſ. Church (which for breuitie Iomit) this is one.Princip. & Infer. 9. That no religious communion is to be had, but with members of a viſible Church. This is man…feſtly conuinced by the practiſe of the Apoſtles in the firſt gathering or planting of churches. Paul and Barnabas, and generally the Apoſtles preached the Word vntounto the Gentiles, who then were Infidels here were religious communions. When ſundry men ioyne together in any religious exerciſe, or part of Gods worſhip, as the Apoſtles and theſe their hearers did, that is a religious communion. Againe, theſe were not ciuill communions; theſe ſocieties were not met together to bee occupied about any worldly affaires, or matters appertaining to this life: therefore they were religious communions. In theſe religious communions, and in the worſhip of God, the holy Apoſtles did ioyne with thoſe that were not members of a viſible Church; not within, but without the Church, and yet did not ſinne therein: Therefore a religious communion may lawfully be had with thoſe which are no members of the church. By this practiſe and example of the Apoſtles, who did nothing herein but that which Ieſus commanded them, and therefore did not ſin: we learne a Principle or Inference cleane contrarie to yours, namely, that lawfully and without ſinne, we may ioyne in the worſhip of God with thoſe that are without; and not in, or of the church. How elſe except we would doe euill, that good might come thereof, ſhou…d theſe that are without be added to the Church, and ſuch be conuerted t… God: ſeeing the preaching and hearing of the word, are the meanes which God hath appointed for the co…uerſion of men, and that theſe are parts of Gods worſhip? Hereby we ſee their muſt bee a religious communion or ioyning together in the worſhip of God, before thoſe which are no members, become members of the church. Now this communion, ſay you cannot be without ſinne: Now therefore ſay I can be added to the Church, without the ſinne of him by whoſe miniſterie they are added, beſides the ſinne of others in the church ioyning with him therein.1. Cor. 14.25. If all prophecie, quoth the Apoſtle, and there come in one that beleeueth not, or one vnlearned, he is rebuked of all men, and iudged of all men. And ſo are the ſecrets of his heart made manifeſt, and ſo hee will fall downe on his face, and worſhip God, and ſay plainely that God is in you indeede. Here vvas a religious communion; here they ioyned in diuine vvorſhip with him that was no member of the viſible Church. Did this congregation ſinne therein? If the church would not hauehave admitted him into holy communion with them, becauſe it is not lawfull to hauehave communion with ſuch: how had hee been added to the church, and of an Infidell become a beleeuer? But leauing theſe Corinthians I come vntounto you. You will willingly preach in any of our aſſemblies, and in priuate alſo pray with vsus, (though not ſo willingly) if one of you may offer vp the prayers. In either of theſe caſes your ſelues hauehave religious communion vvith thoſe (as you ſay) that are no members of a true viſ. church: Doe you ſinne thus doing? I thinke you will ſay, no, ſhew vsus then how this doctrine and practiſe of yours accord. Doe you thinke that the words of ſeperation you vſe in the entrance into prayer, makes this ſaid cōmunion of religious, ciuill: or if not ſo, yet nullifies the communion: When you hauehave proued this, we will yeeld it vntounto you. Another thing to be obſerued here is this. If wee preach you will not heare: and if wee pray in publike or priuate, you vvill not ioyne with vsus. And why? we are not a ſeperated company of righteous men, but a mixt and confuſed people of all ſorts; we are not members of a true viſ. church, and therefore in the worſhip of God and religious exerc…ſes, you may hauehave no communion with vsus. For what fellowſhip hath righteouſnes, with vnrighteouſnes? And what communion hath light with darkneſſe? and what part hath the beleeuer with the Infidell? Tell mee now I pray you: Is not the ſame company preſent whether wee or you preach, or pray? yes, how commeth it to paſſe then that no communion may be held with this company when we preach, and yet may when one of you doth preach? your vvords of ſep…ration in this ſtra…t muſt helpe you: which when I ſee, I will beleeue, elſe you will remaine ſuccourleſſe.
But I know what you will ſay: that in the aforeſaid caſes both of the Apoſtles, and your ſelues, there vvas and is no religious communion; becauſe there vvas and is no couenant made, firſt vvith God, and then mutually by the Saints among themſelues.
I anſwere you, vvhen diuers ioyne together, two, three, or more, in any religious exerciſe or part of Gods vvorſhip, that is religious communion, albeit they are not ioyned together in and by that couenant you ſpeake of: vvhichwhich thus I make plaine. If any Chriſtian ſhould goe to Maſſe, wee condemne that fact, though hee enter not into couenant with them. And vvhy? Beeauſe a Chriſtian may not hauehave communion vvith idolaters in their idolatrous vvorſhip: Here is a communion without couenant. If one of your church ſhould partake with vsus in diuine vvorſhip, no ſuch couenant as you ſpeake of being made, you will cenſure him for it. And vvherefore? becauſe hee hath had religious communion vvith them which are no members of a true viſible church. Here your ſelues acknowledge a religious communion, where no couenant is made, but onelyonly a partaking or ioyning together in religious exerciſes.
Therefore for the better informing of your iudgement, and the Readers herein, wee muſt know in vvhat caſe and vvith vvhom we may hauehave religious communion, and in what caſe not. Wee may hauehave religious communion vvith all men in true diuine worſhip, be they what they may be: good or bad, as hereafter vvee ſhall heare. But wee may not hauehave religious communion, or partake in diuine vvorſhip vvith Idolaters in their falſe & idolatrous worſhip, heathen, or Antichriſtian: but muſt ſeperate and come out from among them: and this 2. Cor. 6.16.18. Reu. 18 4. two Scriptures alledged here by you doe manifeſtly proue. But neither theſe, nor any of the other Scriptures quoted by you Mat. 18, 17.20. 1. Cor. 5.12. Act. 4.11.12. doe make any thing for confirmation of this y…ur principle: No religious communion is to be had, but with members of a viſible Church, and are therefore peruerted by you, happily you vvill proue it from the afor…ſaid place of the Corinthians, and of the Reuelation thus. Wee may not hauehave religious communion with Idolaters, or thoſe which are no members of the Church in their falſe vvorſhip: Ergo, to religious communion vvith them; The Argument is naught: concluding that vvhichwhich is generall, from a particular, vvell may one proue a particular by a gener…ll, either affirmatiuely, or negatiuely: but not c contra. The generall he…e is worſh p. The particulars of this generall bee, true, and falſe vvorſhip. If thus one reaſon: we may not hauehave communion vvith idolat…rs in diuine worſhip: Ergo, not in their falſe worſhip: or, therefore not in true diuine wo ſhip. Either of theſe Argume…ts is good: and from the Antecedent, the concluſion followeth neceſſarily. But arguing as you doe, we may hauehave no communion with Idolaters, in their fa…ſe worſhip: Ergo, not in diuine worſhip: it is cleane otherwiſe. This concluſion (I ſay) followeth not from the Antecedent. The Antec…dent being true, letteth not but that the concluſion may be falſe.
If we looke into the reaſon ſet downe in 2: Cor. 6.16. pointed at alſo in the other afore-named place of the Reuelation, why we may not ioyne with Idolaters, (or falſe worſhippers) in their falſe worſhip: we ſhall ſee that it makes nothing at all againſt communion with them in true worſhip: and th…refore not againſt all communion, as you would hauehave it, but againſt ſome, wh…ch we alſo teach. The reaſon is this: Idolaters and all falſe worſhippers in their worſhip doe not worſhip God, but indeede the Diuell; not Chriſt, but Belial: what doe the people of God then communicating with theſe vvorſhippers in this vvorſhip? So doing, they worſhip the Diuell, vvhichwhich no man can doe, and the Lord too: If therefore (ſaith in effect the Apoſtle) you deſire to worſhip God, ioyne not vvith your neighbours in their vvorſhip, no not with your bodies, (which hee calleth fleſh) reſeruing your ſpirits pure vntounto the Lord:2. Cor. 7.1. for then you ſhall be found vvorſhippers of the Diuell, and not of God. So many of you therefore as are the ſonnes and daughters of God come out from among them, and ſeperate your ſelues, meaning from their Idolatrous vvorſhip, and all their pollutions vvhatſoeuer. He ſaith not, let them not come among you, or hauehave communion vvith you in true worſhip: but, come out from among them, that is, ioyne not with them in their falſe vvorſhip▪ but vvithdraw your ſelues. Thus Paul denieth not all religious communion vvith Idolaters, but all communicating vvith them in their falſe vvorſhip. Nay it is ſo farre from being vnlawfu…l to hauehave religious communion with thoſe which are not members of a true viſible Church, as you affirme, that in ſome caſes to deny it vntounto them, yea to the moſt groſſe Idolaters, that are, it is very vnlawfu…l. …f Papiſts, Turkes, Heathens, or ſome Infidels ſhould offer to ioyne with vsus in the hearing of the vvord & prayer, in vvhichwhich caſe there is a religious cōmunion: wee ſhould finne greatly in putting them backe: no leſſe then the Corinthians ſhould, if they had put backe the vnbeleeuer preſſing to come to their congregation.
By the premiſes it is euident,Communion of Saints 6. Ibid. 6. that M. Ainſworth ſwarneth from the truth, vvhen he ſaith, The Saints muſt not hold communion in the true worſhip of God with any but in the light, and in the faith: meaning but vvith the children of the light, and the faithfull. And againe. The children of God, of the light and day, are commanded to ſeperate from the children of men, of this world, of the diuell, and of curſe; and to entertaine and continue a holy communion among themſelues. Marke how he condemneth all communion vvith hypocrites, for hypocrites are the children of men, of this vvorld, of the diuel, and of curſe: But with none ſuch may we hauehave any religious communion: Ergo, vvith no hypocrites. And …f wee may not communicate in the vvorſhip of God, neither vvith op…n and knowne wicked, vvhichwhich eueryevery vvhere all of you vvith open mouth cry out vponupon, as an execrable thing; nor vvith cloſe & ſecret wicked ones, hypocrites I meane, as here you teach, then muſt wee communicate vvith the elect onelyonly: and by conſequent vvith none at all: becauſe wee know not vvho bee elect. The Lord onelyonly knoweth, who are his. Againe, wee muſt entertaine (ſay you) and continue a holy communion with the children of God, of the light and day, the heires of bleſſing, and ſeperate from all others: But all the children of God of the light, &c. are elect: Therefore vvee muſt hauehave religious communion onelyonly with the elect. The Propoſition is your owne: The Aſſumption I am ſure you will not deny.
But I know your euaſion. That by children of God, of the light and day, you meane not ſuch onelyonly as are the children of God indeede, and the children of the light indeede and truth: for all ſuch you confeſſe are elect: but all the members of the viſible Church: all which wee are to account the children of God, and of the light, yea, the elect of God. And ſo M. Smith teacheth in his Principles and Inferences: All of the viſ. Church are to be accounted faithfull and elect: Page 7.till they by obſtinacie in ſin and Apoſtacie declare the contrarie.
I anſwere you, Chriſt in the parable of the ſeede and alſo by that ſpeech of his,Mat. 13.3. & 22.14. many are called, but few choſen, teacheth vsus, that few of the viſ. Church are elect, all the reſt being Reprobates. Shall I now contrary to the truth, hold and account all the members of the viſ. Church elect? I hauehave ſhewed heretofore that in the viſible Church there hauehave been, are, and wi…l be to the end of the world moſt notorious wicked and abominable men. How can one ſeeing ſuch men committing ſinne with greedineſſe, and running headlong in the way to death, account the ſame men at the ſame time elect, and to bee of thoſe few which are ordained to life.
Nay but will they ſay. We doe not deny ſuch to be elect, as are obſtinate ſinners, wee onelyonly hold, that all the members of the viſ. Church are to be accounted elect, vntill they by obſtinacie in ſinne and apoſtacie declare the contrarie.
But happily ſome will ſay. If we doe not account all of the viſ. Church Elect, children of God, and of the light: this is againſt charitie, which thinketh not euill of any, but beleeueth all things, 1. Cor. 13.5.6.7and hopeth all things.
I anſwere, that it is ſaide likewiſe of charitie: It reioyceth not in iniquitie, but reioyceth in the trueth. But to deeme all of the viſible church elect, and therein as it were to ioy, when the Scripture telleth vsus cleane otherwiſe, that all of the viſ. church, a fewe excepted, are reprobates: this is not to reioyce in the trueth, nor to iudge according to the trueth. And therfore ſuch iudgement is not agreeing with charitie: To account and ſo to call them the children of God, whoſe workes declare the contrary: and the children of light that giuegive themſelues to the workes of darkeneſſe is iniquitie: and no leſſe, then to iuſtifie the wicked, which is an abhomination to the Lord:Pro. 17.15. Iſa. 5.20. & to think and ſpeake good of euill, to put light for darkeneſſe; and ſweete for ſower; Againſt whom the Prophet pronounceth a fearefull woe. The Scripture teacheth that this is rather hatred, then louelove. We muſt know therefore that as charitie is not ſuſpitious,Pro. 13.24. but beleeueth and hopeth the beſt: ſo ſhe is not a foole: but iuditious, iudging of perſons and things wiſely, and as neare as ſhee can according to the trueth.
But tell mee M. Ainſworth, you I ſay who will hauehave all of the viſible Church to be accounted the children of God: Tell mee I ſay whether if you ſhould ſee ſuch members of the viſ. church, as thoſe mentioned, Ioh. 8.44. of whom Ieſus ſaith ye are of your father the Diuell, and the luſtes of your father yee will doe: you would account ſuch the children of God, or no. If you anſwere affirmatiuely, the ſpeech of Chriſt to their predeceſſors doeth euidently conuince you. If negatiuely, that ſuch are not to bee accounted the children of God, you contradict your ſelfe, and therein acknowledge, that in the viſible church there are ſome children of the diuell: and that th…refore we may hauehave religious communion with the children of the diuell: ſeeing by your owne doctrine wee may hauehave communion with all the members of the viſible Church.
But leauing theſe, let vsus proceede to ſome other. If in the true viſ. Church you ſhould ſee ſuch as the Scribes and Phariſees; their right ſvcceſſors: would you account and call them the children of God, of the light, &c. Notwithſtanding their palpable hypocriſie, and other their abhominations, their blaſphemies, and daily perſecuting of Chriſt in his members? theſe you muſt account and call the chilldren of God, if your doctrine be true. For I truſt you will neither deny that the Scribes and Phariſees were members of the true viſi church, nor that there may bee ſuch in the true Church as well now as in former time.
And here I muſt giuegive you to vnderſtand, that M. Ainſworth in the margent right againſt the aforeſaid lines, hath produced a full Iurie of witneſſes, and ſome to ſpare to prooue as at the firſt bluſh it might ſeeme to ſome, That the children of God (of the light and day) may not entertaine an holy communion with the children of the Diuell. The ſimple Reader is ouerwhelmed with ſuch a clowde of witneſſes. And thereupon doubts not of the matter: whereas the witneſſes when they come to ſpeake, eleuen of them ſay not a word to the point, but onelyonly prooue this, that of men ſome are named the children of god, of the light and day, &c. Others the children of men of this world, of the diuell, and of curſe, as is plaine both by your own words, & by the teſtimonies themſelues. Now herein you might hauehave ſaued your labour, and rather hauehave beſtowed more paines in prouing that we deny, then that we grant, But any thing you thinke will ſerue to delude the ſimple.
Yea but the three laſt teſtimonies, 2. Cor. 6.17. Act. 2.42. Heb. 10.24.25. ſpeake to the iſſue: for they directly prooue, That the children of God, of the light and day, and the heires of bleſsing, are commaunded to ſeperate from (meaning in diuine worſhip) the children of men, of this world, of the diuell, and of curſe: and to entertaine and continue an holy communion among themſelues onelyonly. Thus ſaith M. Ainſworth in plaine and expreſſe wordes.
It is true, that in the firſt of theſe places, to the ſonnes and daughters of God this commandement is giuen: Come out from among them, and ſeperate your ſelues. But vvho are thoſe of whom the Apoſtle ſpeaketh and from whom he commandeth the children of God for to ſeperate, and not ioyne with in diuine worſhip. It is euident they were the Corinthian Idolaters, that worſhipped a falſe God. The higheſt degree of Idolatry, and moſt groſſe Idolaters that can be. What doth Paul now require of the Corinthian Saints to whom he writ? this. That they ioyne not with theſe idolaters (their neighbours) in their idolatrous and falſe worſhip, nor in any other of their pollutions. This hindreth or prohibiteth not, but that they might communicate with theſe Idolaters in true diuine vvorſhip publike or priuate. But ſuppoſe that this place of Paul prohibiteth all communion with all idolaters in their falſe and idolatrous worſhip, whether they worſhip a falſe and fained god, or the true God falſely, which is all that is forbidden in the word: that letteth not, but that wee may hauehave religious communion with idolaters in true Diuine worſhip. If then we may lawfully ioyne together with idolaters in the worſhip of God in hearing the word and Prayer, then certainely with the children of men, of this world, of the Diuell; and with them that are without, and no members of the church: For ſuch as theſe are all Idolaters. Thus wee ſee this Scripture makes nothing for you, and is therefore peruerted by you.
Let vsus now proceede to the next teſtimonie. Act. 2.42. And they continued (meaning the members of the viſ. Church) in the Apoſtles doctrine, and fellowſhip, and breaking of bread, and prayers.
This declareth how greatly they of the Church were affected towards the word, and worſhip of God, vvherein they did dayly exerciſe themſelues, both in publike and priuate: but neither denyeth nor forbiddeth all communion in diuine worſhip with them that are without, no more then this Scripture there following: And they ſold their poſſeſſions, and goods, and parted them to all men (of the Church) as eueryevery one had neede: forbiddeth all communicating of our goods, with them which are without. And as well may one from hence conclude, that ſuch as are of the viſible Church may not miniſter vntounto the neceſſities of them that are without: as this from ver. 42. that they of the viſible Church may hauehave no religious communion with them that are without. F…ame your argument when you pleaſe for the proofe of this latter: and I will comp…ſe as good a one for the former.
Your third and laſt teſtimony is. Heb. 10.24.25. Let vsus conſider one another, to prouoke vntounto louelove and to good workes, not forſaking the f…llowſhip that we hauehave among our ſelues, as the manner of ſome is: but let vsus exhort one another.
We anſwere, firſt it is not cleere that the Apoſtle ſpeakes here of the publike aſſemblies, but happily of the priuate meet…ngs the faithfull had. And this latter is probable for theſe two R…aſons. F…rſt, b…ca…ſe the priuate and brotherly fellowſhip ſerueth ſp…cially to the increaſe of mutuall louelove, wherevnto the fai hfull be here exhorted. Secondly, in the words immediat… ly precedent and ſubſequent hee exhorteth to priua…e duties: wee may vvell therefore thinke he doth the like alſo. If this now be ſo, this Scripture maketh nothing at all for you, no more then that of Peter: 1. Pet. 2.17.LoueLove brotherly fellowſhip. But be it granted that this is meant of the pub…ike aſſemblies, againſt which I vvill not contend, notwithſtanding it makes not any thing againſt vsus. For who doubteth but that the faithful, that is, the profeſſors of faith in Chriſt, or members of the viſ. Church doe vſually, they alone, and none but they, aſſemble and ioyne together in hearing of the Word and prayer. And that vſually it falleth out in the Church, that ſome playing the Apoſtates forſake theſe aſſemblies of the Saints: eyther ioyning themſelues to ſome other aſſemblies, as being Heretickes, or Schiſmatickes, or elſe vvith Demas imbracing this preſent world. This is it we here learne, and from this latter onelyonly wee are here dehorted. Doth it now herevpon follow, that the faithfull may not admit vnbeleeuers, and them that are without the Church, to communicate with them in diuine worſhip, and hauehave religious communion together with them? Nothing leſſe. Here is no ſuch thing forbidden: no more then in and by this ſpeech,Gal. 6.10. doe good to the houſhould of Faith, (that is, to all that profeſſe the ſame faith with vsus, to wit, the members of the viſ. Church) we are forbid, to doe good vntounto all, or to them that are without.
But beſides theſe expreſſe and plaine teſtimonies of Scripture, as you thinke, you hauehave a forcible reaſon, drawne from the word, for the fortifying of this your opinion. Wee may not (ſay you) ioyne with them that are without, or with the open wicked in the worſhip of God,Communion of Saints 469. or hauehave any holy communion with them: For by their wickedneſſe both the faithfull, Defence of the churches and M…niſtery of England 70.and the holy things of God are polluted. This doctrine (of your owne) you apply vntounto vsus. Into your aſſemblies (ſay you) doe come many open and notorious ſinners, knowne drunkards, whoremongers, prophaners of the Sabbath, ſwearers, &c. Whereby the holy things of God, and the faithfu…l are defiled:Reaſons for Seperation. for this cauſe wee dare not hauehave religious communion with you but ſeperate.
Wee anſwere. It maketh nothing for you, nor againſt vsus, that there are knowne wicked in our aſſemblies, (which vvee deny not,) ſeeing by their preſents, neither the faithfu l, nor the holy things of God are polluted vntounto the faithfull: which thus we make manifeſt. If any ſinners pollute the holy things of God to the faithfull, as the word, ſacraments, prayer, then certainely doe notorious wicked Miniſters, which in ſuch ſpeciall manner are occupied about them. They are the mouth of God to the people, and the peoples to God: they touch with their hands the holy elements. But notorious wicked Miniſters, defile not the holy things of God to the Saints: Therefore none be they neuer ſo notorious wicked. That Miniſters notoriouſly wicked pollute not the worſhip of God, nor the faithfull ioyning with them therein, it is manifeſt by Chriſts permitting his Diſciples, & the people to heare the Scribes and Phariſes: The Scribes and Phariſes, ſaith he, ſit in Moſes ſeate, Mat. 23.2.All therefore whatſoeuer they bid you obſerue, that obſerue and doe. Verily, if it were vnlawfull for the faithfull to ioyne with open vvicked men in the worſhip of God, and that they did pollute it vntounto the faythfull, as theſe men doe tell vsus: then had it been vnlawfull to hauehave heard and prayed with the Scribes and Phariſies: who were men notori…uſly vvicked. Which made Iohn the Baptiſt to greete them thus:Mat. 3.7. & 23.33. O generations of vipers; who hath forewarned you to flye from the anger to come? And our Sauiour after many a fearefull vvoe denounced againſt them, to cry out to the ſame effect with Iohn: O ſerpents, the generation of vipers, how ſhall yee eſcape the damnation of hell?
This their wickedneſſe alſo was open, and well knowne to the faithfull, neither could they poſsibly be ignorant thereof: Conſidering their open perſecuting of Chriſt, euen to death; their open blaſpheming of him,Matth. 9.34. & 12.24. Iohn 9 22.34. and 12.42. and traducing of his works, and their perſecuting of the Saints, inſomuch that many durſt not confeſſe Chriſt Ieſus for feare of the Phariſees.
But your a…oreſaid reaſon, concerning the pollution of the faithfull, and holy things of God by the wicked, you will prooue by the Scriptures. M. Francis Iohnſon charging the forward Preachers of England with 17. points of falſe doctrine, ſetteth downe this for one, and the firſt in the rancke: That though the open notorious obſtinate offenders be partakers of the Sacraments, yet neither the Sacraments, nor the people that ioyne with them, are defiled thereby. Defence of the Churches and Miniſters of England 70. Communion of S…i…ts. 469. Par. l. 71. 72. 73This doctrine (quoth he) is contrarie to theſe Scriptures: 1. Cor. 10.17. Hag. 2.14, 15. 1. Cor. 5, 6. & 10.28. 2. Cor. 6.15.18. Gal. 5 9. with eleuen more there quoted. So that there is no want of witn…ſſes. But let vsus heare alſo, what M. Ainſworth ſaieth. If in our aſſemblies (quoth he) the wicked partake with vsus, neither we nor the holy things can ſanctifie them: but contrariwiſe they defile vsus, and eueryevery thing they touch.
For confirmation hereof both theſe men and likewiſe M. Smith alleadge, Hag. 2, 13, 14. with diuers other places of the olde Teſtament concerning ceremoniall pollution; whereby they will hauehave it that this ſpirituall pollution is ſignified and ſhadowed foorth. If (ſaith Haggai) one beare holy fleſh in the ſkirt of his garment, and with his ſkirt doe touch the bread or the pottage, or the wine, or the oyle, or any meate, ſhall it be holy? And the Prieſts anſwered and ſaide. No, 14. Then ſaide Haggai. If a polluted perſon touch any of theſe, ſhall it be vncleane? and the Prieſts anſwered and ſaid, it ſhall be vncleane?
I anſwere: proue and make it plaine to vsus: 1. That by touching, is ſignified our mutuall partaking in theſe holy things, or in true diuine worſhip, 2. That this polluted perſon doeth ſignifie an open wicked man in the Church. Prooue (I ſay) theſe to hauehave this reſemblance, as your interpretation and application of them implyeth, and I will confeſſe, that you doe not miſinterpret & miſapply theſe Scriptures, as you doe the reſt here. But if herein you faile: neither this Scripture, nor any of this kinde will auaile you at all. Concerning the firſt of theſe, you ſay: And this touching, figured our fellowſhip together in the Church, as the Apoſtle ſheweth: 2. Cor. 6.14, 15, 16, 17.Communion of Saints 469. I deny this, and affirme that this place of Paul prooueth no ſuch thing. The Apo: perſwading the Saints at Corinth, not to ioyne with their neighbours (who were heathens and Idolaters) in their falſe and Idolatrous worſhip, nor in any of their pollutions, no, not ſo much as with their bodies, though they kept their ſpirit pure vntounto the Lord, vſeth this phraſe in the Lawe, touch no vncleane thing: not meaning thereby to teach what this touching figured, but the Corinthian ſaints that they might no way pertake nor hauehave any thing to doe, more nor leſſe, ſoule nor body with the Idolatrous worſhip, or any other pollution of theirs. Now what maner of proofe and argument is this? We may not at all pertake with Idolaters in their falſe worſhip; not ſomuch as touch it with a finger: Ergo, not with the open wicked in true diuine worſhip. If wee communicate with Idolaters in falſe worſhip, by touching that impure worſhip, we our ſelues ſhall be made impure; touch it not therefore; come not at it: Ergo, if wee communicate with the open wicked in true diuine worſhip, wee and that worſhtp ſhall be made vncleane. Theſe two concluſions are your poſitions, and the two Antecedents are Paules: Let the Reader iudge of the conſequence. But let vsus come to rhe other thing heere to be conſidered: that is, whom the man that was ceremonially vncleane did ſignifie. You will not ſay (I knowe) the open wicked man, but the ſinner, without any ſuch limitation or reſtraint. Wherupon (by your expoſitiō) this followeth: That the ſinner, or man ſpiritually vncleane, defileth the holy things of God, Word, Sacraments, and Prayer, and they that communicate with him therein are likewiſe defiled: as the man ceremonially vncleane polluted whatſoeuer things he touched, and they that touched him were vncleane. But this inference is falſe, becauſe without any ſuch pollution we may communicate wi…h hypocrites, who be ſinners, and therefore this your expoſition from whence it is inferred, is falſe. In this ſtraite, you hauehave no other refuge but this. That by the vncleane man vnderunder the lawe was ſignified, the open wicked man, or knowne ſinner. Which I deſire, you would hereafter prooue vntounto vsus, for we will take nothing of your word. In the meane ſeaſon this I ſay vntounto you: that had you or ſhould you yet conſider, that howſoeuer the wicked (whether openly or ſecretly wicked, for all is one) polluted indeede the holy things of God, it is vntounto themſelues onelyonly, and not to others, according to this Scripture: vntounto them that are defiled, Tit. 1.15.and vnbeleeuing, is nothing pure: you wou'd neuer trouble the Church of God with this impure doct…ine. This teſtimony of Titus you produce for your ſelues, and it maketh againſt you.Communion of Saints 133. Communion of Saints 464. 1 Cor. 5.6. Gal. 5.9.
Anſwerable hereunto bee your other teſtimonies of holy writ, and namely this ſo frequent with you: a little leauen leaueneth a whole lump. For the Apoſtles meaning is not that a few, or one knowne wicked man, by his open ſinne doeth pollute the Word, Sacraments, and the whole aſſembly, they be comming guilt…e of ſinne, and ſo defiled: 1. Becauſe they hauehave religious communion with him,Paral. 71 72. 73 2. Becauſe by this communicating with a knowne ſinner in d…uine worſh…p, they doe approoue of his ſinne, and thus conſenting thereto become acceſſary vntounto it. This Paul meaneth not, when to the Corinthians he ſaith; A little leauen leaueneth the whole lumpe: but this, that the hainous and notorious ſinne of one. (much more of diuers) when for the ſame the partie is not cenſured, (as it was for a time with the inceſtuous perſon) is enough by his euill example and impunitie, to encourage and drawe others to doe the like. In this ſence is the open ſinne of one when it goeth vnpuniſhed, in danger to ſpread and infect others as doeth a litle leauen ſower the whole lump. And in this ſence the open ſinne of a man may be ſaide to defile others, in being an occaſion to others to commit the like, then I ſay it may be ſaide to defile. But we muſt know that it is not onelyonly the ſinne, but the impunitie alſo thereof, that cauſeth this defilement we ſpeake of. I doe alſo acknowledge, that the open ſinne of a man, and impunitie thereof, defileth them that hauehave authoritie and power to puniſh the delinquent, and doe it not: that is, maketh them alſo guiltie of ſinne, or to partake in that ſinne. If I ſhould reaſon with you after the ſame manner, and from the ſame or like ground that you doe, ſure you could not chuſe but ſee the vanitie of this your argument. In the fifth to the Gallathians the Apoſtle hath the verry ſame wordes that he hath in this 5. to the Corinthians. A little leauen leaueneth the whole lumpe: but in another ſence. For in the Epiſtle to the Gallatians by leauen, he meaneth falſe doctrine: Whereunto Chriſt alſo compareth it, ſaying to his Diſciples, Beware of the leauen of the Saduces and Phariſees. He now that will argue as you doe,Matth. 16.6.12. may from hence conclude, that one point of falſe doctrine in a Sermon ſowers the whole: and one falſe line in a booke be it neuer ſo large, marreth and defileth the whole Treatiſe, ſo as Chriſtians ſhould abhorre to read it. And why? Becauſe a little leauen, that is, a little falſe doctrine, leaueneth the whole lumpe. In the 5. of Matthewe the true Miniſters of Chriſt are by our Lord compared to ſalt, where he ſaith to his diſciples. Ye are the ſalt of the earth. From hence one may as well proue, that ſuch a Miniſter doeth ſanctifie a whole congregation of wicked men: as a little ſalt ſeaſoneth a pot full of pottage. Thus doe you argue when you ſ…y, that a knowne wicked man in a Church, is to the whole Church, as a little leauen in the dough, is to the whole lumpe. But ceaſe I aduiſe you in the feare of God to peruert this and ſuch like prouerbiall ſpeeches. A little leauen leaueneth the whole lumpe: a little colloquintida marres a potfull of pottage: Dead flyes cauſe to ſtinke, and putrifie the oyntment of the Apothecary, Which are ſo vſuall with you: Thereby to proue that all is polluted, all naught in our Church, worſhip, leyturgy, and miniſtery: becauſe ſome things therein are amiſſe. Thus one might eaſily prooue that in the Church of God, all things hauehave beene polluted and naught in all ages precedent, for as much as ſome things hauehave euer beene amiſſe in the Church. The reſt of your teſtimonies for breuitie I omit.
I will not proceede to ſhewe further the vanitie of this your reaſon, but in ſtead thereof will argue againſt your poſition. For if that be falſe, your reaſon alſo is naught. Beſides, the arguments I will vſe ſerue likewiſe againſt your reaſon of pollution: if the Reader pleaſe to apply them that way: Thus then I reaſon againſt you.
With all in the viſible Church it is lawfull to communicate in diuine worſhip.
But in the viſible Church there be open wicked.
Therefore with open wicked it is lawfull to communicate in diuine worſhip.
The propoſition is manifeſt, and ſuch as you your ſelues doe teach.
The aſſumption I hauehave already prooued, and that at large: where I ſhew that in the viſible Church there hauehave beene from time to time, and ſo will be to the ende of the world open wicked men, &c. My ſecond argument is this. With ſuch as Chriſt hath bid, or permitted his people to communicate in diuine worſhip, we may lawfully hauehave religious communion.
But with notorious wicked men, to wit, the Scribes and Phariſees, Chriſt hath bid or permitted, his people to communicate in diuine worſhip.
Therefore we notorious wicked men, we may lawfully hauehave religious communion.
The propoſition is cleare. The aſſumption is prooued in the 23. of Matthew: The Scribes and Phariſees ſit in Moſes ſeate, whatſoeuer they bid you obſerue, that obſerue and doe. My third argument followeth.
With ſuch as Chriſt and his Apoſtles did communicate, the faithfull may lawfully communicate.
But Chriſt and his Apoſtles did communicate with open wicked men.
Ergo, with open wicked men the faithful may lawfully communicate.
The propoſition, or firſt part of this argument needeth no proofe. The aſſumption is hereby ſtrengthened, in that Ieſus and his Deſciples had religious communion with the Iewes. Their Sinagogus they did vſually frequent.Luke 2.41.42. and 4.15. Iohn 7.8.10.14 and 18.20. Acts 3.1. & 13.5.14.42. Communion of Saints 328. Counterp. 9. VntoUnto their ſolemne feaſts held at Ieruſalem they did goe, as the quotations in the margent doe ſhewe. This alſo your ſelues confeſſe, ſaying: Chriſt often viſited the Temple, and Synagogues, & alſo his Diſciples: And againe, Chriſt and his Apoſtles communicated with the Church of the Iewes. But generally the Iewes at that time were openly wicked: with open and knowne wicked perſons therefore it muſt needs be, that Ieſus and his Diſciples had religious communion.
That generally the Iewes, euen that whole nation, (though not eueryevery particular perſon therein) was in the time of Chriſt, and his Apoſtles after him notoriouſly wicked, it remaineth that I doe prooue. As the Scripture ſpeaketh,Iſa. 24.2. ſo ordinarily it falleth out: like Prieſt, like people. But the Prieſts then were notoriouſly wicked, as often hath beene ſhewed in the Scribes and Phariſees. Therefore if not all, yet moſt of the people. This is alſo confirmed by that ſpeech of the Baptiſt:Matth. 3.10. Now is the axe put to the roote of the trees: therefore eueryevery tree which bringeth not foorth good fruite, is hewen downe, and caſt into the fire. In that he threatneth preſent deſtruction, temporall and eternall to this people, it doeth argue their intollerable wickedneſſe; that they were altogether barren, vnfruitfull, and rotten trees, fit for nothing but the fire: and that their wickednes was ſuch, ſo vniuerſall and ſo great, as the land could not beare, but was readie to ſpewe them out, as a man doeth that which his ſtomacke abhorreth. Shall I not viſit for theſe things ſaieth the Lord? Ier. 5.9. What were the things for which God muſt needs iudge his people in Ieremiah his time? The prophet declareth a little before. Yee ſhall be torne in pieces, becauſe your treſpaſſes are many, and your rebellions are increaſed. To the former expoſtulation the Lord addeth another, Shall not my ſoule bee auenged on ſuch a nation as this? Whence wee may gather, that the Lord then vſeth in iudgement to viſite, and not to take vengeance of a people, when they are become ſuch, and ſo vile, that he cannot (as it were) indure or forbeare them any longer. Which is confirmed by the deſtruction of the old world; of Sodom and Gomorah, and of the Cananites, Perizites, Hiuits, &c. Gen. 6.7. & 15.16. & 18.20.Whom God did not iudge till their wickedneſſe was full. Theſe things well weighed together with the fearfull deſtruction that befel the Iews according to this denuntiation of Iohn, not long after the death of Chriſt: wee cannot deny but that which is recorded of the people of Sodome and Gomorah may bee truely ſaide of the Iewes in Chriſts time and his Apoſtles, that they were exceeding grieuous ſinners, and their crie was come vp before God into heauen.
He came (ſaith Iohn) vntounto his owne, meaning the Iewes,Iohn 1.11. and his owne receiued him not. Heere is an vniuerſall reiecting or contemning of Chriſt by the Iewes offered to them in his own miniſtery, in the miniſtery of Iohn the Baptiſt, of the 12. Apoſtles, and of the 70. Diſciples. All which preached thus: Repent, for the kingdome of heauen is at hand. Matth. 3.2. and 4.17. Mat. 6.12.Notwithſtanding this gracious offer of ſaluation, and kingdome of heauen by Chriſt I…ſus; ſo that they would r…pent and beleeue in the Meſſiah, by whom they ſhou…d hauehave entrance into heauen, behold, th…y cont…nu…d in th…ir ſinnes and i…fidelitie. Is not heere a ſinfull nation indeede, and a people laden with iniquitie, that not withſtanding the great and mightie meanes the Lord vſed to conuert and ſaue them, by Preaching and miracles, would yet remaine in their ſinnes? nay, is not heere open wickednes, and that vniuerſally in this people; in their generall contempt of Chriſt, and louelove of earth aboue heauen? yea of thoſe that ſeemed to receiue him; who profeſſed faith in him; flocked after him into the wilderneſſe, and eueryevery wheere, ſo as he and his Diſciples had no leiſure to take meate for them, as though they had forſaken all to follow him. For marke what our Lord himſelfe ſaith of them:Ioh. 6.26.27. Yee ſeeke me not becauſe yee ſaw the miracles, but becauſe ye eate of the loaues, and were filled. If the beſt and holieſt of this people, (heere one, and there one excepted) were thus prophane, with Eſau preferring a meſſe of pottage, before the heauenly inheritance: how prophane, how notorious vile and abominable were the reſt and worſt of the Iewes? And ſurely had they not beene ſuch as I ſpeake of, they had neuer killed the Lord of life: his life, doctrine and miracles conſidered. The people thus generally being wicked, and f…w righteous to be found: how can it be but in ſuch a ſwarme of wicked perſons, where iniquitie had ouer ſpread the land, there were very many, yea abundance of open knowne wicked? whom thoſe few godly at that time liuing, ſuch as Ioſeph, Mary, &c. knew as well to be wickd, as a man knoweth the right hand from the left.
Hereunto adde that which our Lord himſelfe ſaith of this peop…e. Whereunto ſhall I liken this generation? it is like vntounto little children which ſit in the markets, and call vntounto their fellowes, 17. And ſay wee hauehave piped vntounto you, and yee hauehave not danced; wee hauehave mourned vntounto you, and yee hauehave not lamented, 18. For Iohn came neither eating nor drinking, Ma…th. 11.16.and they ſay he hath a diuell, 19. The Sonne of Man came eating and drinking, and they ſay behold a glutton, and a drinker of Wine, a friend of Publicans and ſinners: but Wiſedome is iuſtified of her children: Heere our Sauiour by a compariſon declareth that this people or nation of the Iewes (a fewe of Gods Elect among them excepted, called the Children of Wiſedome) did not onelyonly neglect or contemne his owne miniſtery, and Iohn the Baptiſt but did beſides blaſpheame and ſpeake eui l both of Iohn and of himſelfe. Of the one, that hee was a glutton, a drinker of wine, and a friend of ſinners: and of the other, that he had a diuell. Heere be horrible ſinnes committed openly in the viewe of all men, and with an high hand, and that not by a fewe, but generally by the nat…on of the Iewes, in the age and time wherein Ieſus liued on earth. Were not the Iewes then generally in the dayes of Chriſt openly wicked? This conſidered, vvas it poſſible that either Chriſt Ieſus, or his Diſciples and the faithfull then liuing, could either celebrate their ſolemne feaſtes in Ieruſalem, or frequent their Synagogues, and not hauehave religious communion with open wicked? And no leſſe vile and abominable was generally this peop…e after Chriſt, in the dayes of the Apoſtles: did not they cauſe grieuous perſecution againſt thoſe fewe amongſt them that confes Chriſt? did not they furiouſly run vponupon Stephen and ſtone him, as men thirſting after his blood, and the blood of the Saints? Who vexed the Church, killed Iames, impriſoned Peter, and would hauehave ſlaine him alſo,Act. 7.57. & 12.13. had not the Lord miraculouſly deliuered him? Not Herod ſo much as the Iewes. For it is ſaide, that vvhat Herod did, it was to pleaſe the Iewes. The Iewes alſo were they that perſecuted Paul from Citie to Citie,2. Cor. 11.24. ſo as no vvhere vvhereſoeuer hee came hee could be quiet for them, as appeareth in the Acts of the Apoſtles. Of the Iewes he was beaten with rods; of them fiue times he receiued 40. ſtripes ſaue one, by them alſo vvas he ſtoned. But vvhat needes more proofe of this, ſeeing the Apoſtle ſaith expreſſely as much of them. The Iewes hauehave both killed the Lord Ieſus, and their owne Prophets, and hauehave perſecuted vsus, and God they pleaſe not, 1. Theſſ. 2.13.and are contrary to all men: 16. And forbid vsus to preach unto the Gentiles that they may be ſaued, to fulfill their ſinnes alwayes: for the wrath of God is come on them to the vtmoſt.
Who ſeeth not that the people generally of England at this day are not vvorſe, and more notoriouſly vvicked then vvere the Iewes in the dayes of Chriſt and his Apoſtles: yea, God forbid they vvere altogether ſo vile and abominable as they. Did Chriſt Ieſus now and his Diſciples communicate vvith the Iewes in diuine vvorſhip, notwithſtanding in their publike aſſemblies there vvere preſent, and could not otherwiſe but be preſent, many open vvicked? and may not the faithfull communicate in diuine vvorſhip vvith vsus, becauſe there bee ſome open vvicked in our aſſemblies? yea, conſider further vvith me, that as in the dayes of Chriſt and his Apoſtles, ſo in all ages the godly, hauehave had religious communion vvith the open vngodly: as Abraham & the Church in his houſe vvith Iſmael, Iſaac, and the Church of God in his houſe vvith Eſau, and ſo forward I migh goe. This is hereby manifeſt alſo, in that the faithfull in all ages had, and lawfully might hauehave religious communion, vvith all the members of the Church, vvhereof ſome euer vvere open vvicked. Why then may not the godly at this day hauehave communion in diuine vvorſhip vvith the open vngodly? in ſaying that the godly, and the holy things of God are defiled, by communicating vvith open vvicked: doe you not thereby condemne all the aſſemblies of the Saints in all ages: and bring pollution vponupon them and the vvorſhip they offered to God: ſeeing in the ſaide aſſembles they did communicate with open vvicked?Prou. 17.15. If to condemne one man for doing that vvhichwhich is lawfull, holy, or iuſt, though ignorantly, is abhominatin before the Lord: much more is it an abhomination before God to condemne the generation of the iuſt, for doing that vvhichwhich is lawfull, holy and good, though it be done ignorantly.
Thus vve ſee that theſe are two palpable errors. 1. That the faithfull may not ioyne with the open wicked in the worſhip of God, or hauehave any holy communion with them, 2. That the faithfull communicating with ſuch, both they and the holy things of God are thereby polluted: But anſwere me. Are none ſuch as theſe, no knowen or open ſinner to bee found in other reformed Churches? you will not ſay it: if you doe, you ſpeake that vvhichwhich is notoriouſly falſe. Doe the open vvicked leauen, and ſower the Churches in England, as a litle leauen doeth the whole lumpe of dough, and at length becauſe they are not caſt out nullifie the ſame, and hauehave not their preſence and in being in the Church of Scotland, France, and the Low-countries, the like effect? yes verily: So that then all the r…formed Churches are falſe Churches, as wel as ours. And concerning this I challenge you all: if you gaineſay it, I will prooue it to your reproach. Thus you condemne the liuing and the dead, and all men beſide your ſelues. Your Church and Church aſſemblies are holy, pure, and vndefiled: ſo in them there is not a knowne wicked man. But al other for as much as in them there are ſome knowne wicked, they are polluted, vnholy and prophane, and all religious exerciſes performed in and by them.