The Covenant of God Entered with Mankind, Chapter 42

The Covenant of God Entered with Mankind · Chapter 42

p. 270CHAP. XLII.

A man in Covenant with God, and received into the univerſal Church viſible, needs no more to give him acceſſe to, and intereſt in, particular viſible Churches.

2ly. IT farther followes that a man by vertue of covenant,2. Coroll. being thus enrighted to memberſhip, in the Church univerſal viſible, and baptized into this body, there needs no farther p. 271covenant to give him acceſſe to, and intereſt in, particular viſible Churches. What the Apoſtle gives in charge to the Church at Rome, concerning thoſe that are weak in the faith, that they muſt receive them, giving this reaſon, for God hath received them, Rom. 14. 1, 3. we may apply to thoſe that make profeſſion of the faith, being able to make application of his reaſon, God takes them into communion, unto viſible fellowſhip, we are not then to reject them. Is the neceſſary qualification of a member of the viſible Church univerſal one thing, and the neceſſary of a member of this or that particular congregation another? and may one be fit to be a member of the univerſal viſible Church, and yet not qualified to be a member of a particular congregation, ſaith Maſter Wood, Append. p. 169, 170. If I ſhould enlarge this to heathens brought to a profeſſion of the faith, and argue their right to baptiſme, upon profeſſion, and by baptiſme their right to Church-fellowſhip in any viſible Church-ſociety. I ſhould finde the Scriptures abundantly to favour it. Of ſo many thouſands, myriads of thouſands of converts. Acts 21. 20. which were added to the Church, and received by baptiſme, (baptized the ſame day for a great part, ſometimes as appears the very houre of their converſion) there is not one, that we reade, refuſed, but all received; yea, not a ſcruple raiſed, ſave of one only, as I remember, which was Saul, when he offered himſelf into Church-fellowſhip, and that not upon this account that we are now upon, but good Ananias fearing that he came, not to joyne with them, but to ſeiſe upon them, knowing that at that time, he had authority from the chief Prieſts, to binde all that call on Chriſts name, Acts 9. 14. If the competentes, as they were ſtiled in the primitive times, (viz. men that offered themſelves for Church-fellowſhip) had then entred at ſo ſtrait a door, as now in ſome places they are put to paſſe, where a glib tongue is in a farre fairer way to take, than an upright heart, we ſhould have heard of no ſmall buſtle about it; When we finde murmurings of Grecians againſt the Hebrews, becauſe their widows were neglected in the daily miniſtration, Acts 6. 1. we ſhould ſure have heard of it, had they been neglected in Church-fellowſhip and communion; But when no ſuch thing can be found in the practice of the Church, after the Holy Ghoſt was given, which is called by way of eminence the Kingdom of Chriſt, or the Kingdom of Heaven; yet they think they finde p. 272exceptions taken, and ſome refuſed by the forerunner of Chriſt, John Baptiſt. One laying down this Propoſition,aaCompetentes non ſunt admittendi in eccleſiam, quia competunt ſine ulteriore ſatisfactione. That men ſeeking admiſſion into the Church, are not to be received without farther ſatisfaction, gives inſtance, in no other but John Baptiſt, and ſaith, The Baptiſt did not admit all that ſought it, unto baptiſm, and proves it from no Text▪ either of Matthew or Luke, which give us the narrative, but by the authority of Pareus; bbPhariſeos baptiſmum petentes ad baptiſmum indignos nonadmiſit, inquit Paraeus.The Phariſees (ſaith he) did ſeek baptiſme, but John did not admit them, being unworthy; to whom he addsccBaptiſmum petierunt, inquit Aretius, at baptizatos fuiſſe nullo modo videtur judicare. Aretius, who ſayes, They ſought baptiſme, but he ſeems to think (ſaith our Authour,) that they were not by any means baptized. But how eminent ſoever their authorities are, their reaſons are very weak. The Baptiſt reproved them, called them to repentance, and therefore did not baptize them; when the text ſeems to ſpeak the contrary. For, as ſoon as his reproof with his exhortation is ended, there follows, I indeed baptize you with water, verſe 11. And it ſeems by Saint Luke, that thoſe Phariſees and Lawyers that were not baptized of John, were not refuſed, but did refuſe, Luke 7. 30. But the Lawyers and Phariſees rejected the Councel of God againſt themſelves, being not baptized of him. When the ſame learned Authour cannot inſtance any precedent, or produce any Scripture-Ordinance for it, he endeavours by arguments drawn from the forme of a particular Church, the way of reformation of Churches, the relation of inferiority and ſuperiority among thoſe that are free, and ſuch like reaſons to evince it; To which (but that I will not here make it my buſineſſe) an eaſie anſwer might be given, it is more than ſtrange, that when the Apoſtles had by Commiſſion from Chriſt planted Churches, and were to leave them to be propagated in future Ages, and knowing a covenant to be eſſential to the conſtitution, as now by ſome is aſſerted; would yet wholly be ſilent in it, eſpecially when no ſuch thing was known in Old Teſtament-Scriptures, that we might gather it by analogy, and through all Ages, till this laſt Age, had lien hid and never diſcovered, and leave us, by our reaſon to diſcover it, In which we are in danger to ſet our threſhold by Gods threſhold, of which he ſo ſadly complains, Ezek. 43. 8. or rather juſtle out his threſhold with ours, denying baptiſme to be any door for admiſſion, at which the primitive Saints entred▪ and ſetting up a covenant, of which Scripture p. 273ſpeaks nothing;Poſitions concerning particular viſible Churches, where nothing is wanting to the being of a Church, yet much more may be required for the well ordering and regulating of it. and Maſter John Goodwin was ſometimes as confident as confidence could make him, that it had no ground in the holy Scriptures. But to leave heathens, haply called by Goſpel Ordinances, to ſpeak a word or two to our own caſe, who are a diſcipled Nation, a Kingdom ſubjugated to the yoke of Chriſt Jeſus, enjoying ſaving Ordinances, and therefore have a Church of Chriſt fixt among us. Here we might lay down divers poſitions for the regulating of our judgements.

Firſt, where nothing is wanting to the being of a Church, God having a people owning him in covenant, yet much more may be required for the well ordering and regulating of it; where a people accept of a King, and receive his Lawes, there he hath a Kingdom, and is a Monarch, yet much more is required for the ordering of ſuch a Monarchy, for the publick weale and ſafety; ſo it is, where there is a Church of God, accepting the Lawes of heaven, there the Lord Chriſt reigns as a Monarch, yet farther care muſt be uſed for the right regulating of it according to his Will, and the Lawes tendred by him, and received by them.

Secondly,A people in a vicinity or neighbourhood ought to aſſociate according to their beſt convenience, for participation of Ordinances. a people in a vicinity, or neighbourhood, dwelling together, ought to aſſociate themſelves and joyne with thoſe of that neighbourhood, according to their beſt convenience, for the participation of Ordinances. As it is againſt all dictates of reaſon, that a people ſcattered at a great diſtance ſhould combine themſelves in a Church-way, for Ordinances, in which God rules, ſo it is as clear againſt the Scriptures. You read of a Church of God, at Epheſus, at Corinth, at Philippi, at Theſſalonica, at Laodicea, But you reade not of any one Church made up of members, reſiding at all thoſe places, or in any places at like diſtance. That cohabitation or dwelling together, makes not up a Church congregational, will be eaſily granted; Infidels, Turks, Pagans may cohabit, they may make an idol-church, but not a Church of God, but co-habitation or dwelling together, is one ingredient; Saints cohabiting, that is, in New Teſtament-language, men ſeparate for God, not Jewes, nor Infidels, but Chriſtians, and joyning in Ordinances, as in duty they ought, are a congregational Church. A Paſtour ought to watch over his people, and a people ought to attend to their Paſtour, which how it can be, when the Paſtour makes his reſidence at Epheſus, the p. 274people, ſome at Epheſus, ſome at Corinth, ſome at Philippi, and ſo ſcattered, it cannot be imagined. We finde ſeven ſeveral Epiſtles, written from heaven to ſeven ſeveral Churches, all which had their abode at the place, whence the Church bore its name; theſe are Scripture-Churches. Now, if any one Church be made up of Chriſtians, ſome inhabiting at one of thoſe places, ſome at another, a third at a third place, ſcarce three of one Town, no more than of one minde; here is not Scripture-order, which is of God, but an Apocryphal confuſion; Exceptions may be taken at the over-large extent and diſordered ſituation of divers Parochial Congregations, which calls for Reformation, coming too near the inconvenience before mentioned, but Parochial Aſſemblies, not the name, but the thing; viz. a people inhabiting at convenient diſtance, and joyning together under Officers, according to Scripture, is the way that comes up, both to the light of reaſon, and the Preſidents of primitive times. Our diſſenting Brethren will have the limit of a particular Church, to be within that number of perſons, that may congregate in one place for Ordinances, if this be yielded (as it muſt be for Churches meerly Congregational,) then it will eaſily be proved, that Pariſh-congregations, that is, congregations of men dwelling in a vicinity, are of divine inſtitution; Saints that made up a Church were ſtill Saints in cohabitation, ſuch convenient numbers as are fit to make up a Church, did not live divided in place, and ſcattered, ſome here, ſome there, but were, as in faith, ſo in habitation joyned together.

Thirdly,Profeſſing Chriſtians upon tender of themſelves ought to be eſteemed members in the places where they inhabit. all profeſſing Chriſtians in ſuch cohabitation (eſpecially the civil power authorizing) are to be eſteemed and judged members, and not to be refuſed, when they offer themſelves as members; where there is a holineſſe of ſeparation for God, and a profeſſed engagement to real holineſſe, there is no Scripture-warrant for repulſe; Thoſe that offer themſelves to learn, are taken into the School, and not thoſe only that have made a good progreſſe in knowledge, and fit for the uppermoſt forme. Me thinks this ſhould be a Propoſition agreed upon between us, and our diſſenting brethren, ſeeing reverend Maſter Cotton laying down certain Propoſitions conſented to on both ſides, in his Treatiſe of the holineſſe of Church-members, page 1. ſaith, That ſuch, as are borne of Chriſtian Parents, and baptized in their p. 275Infancy into the fellowſhip of the Church, are initiated members of the ſame Church, though deſ…itute of ſpiritual grace, until they juſtly deprive themſelves of the priviledge of that fellowſhip. For even of ſuch is the Kingdome of God, as Mar. 10. 14. This was the caſe as we conceive of thoſe that have gone from us into thoſe parts of America, Here they were, in infancy baptized, here they have joyned in Communion at the Lords Table. If they ſay, they were not baptized here into ſuch Church-fellowſhip, then they muſt ſay that here is no Church of God amongſt us (which as we abhorre to ſpeak, or think of them, ſo we muſt not yield concerning our ſelves) and farther conclude their baptiſm here a meer nullity, and no more than an application of a little common water. They whoſe baptiſme is valid, are baptized into one body, 1 Cor. 12. 13. and therefore in a baptized eſtate, cannot be out of fellowſhip with that body. The late Confeſſion of Faith agreed upon by the Aſſembly of Divines, not excepted againſt in that particular by our brethren that I know, define baptiſme to be a Sacrament of the New Teſtament, ordained by Jeſus Chriſt, not only for the admiſſion of the party baptized into the viſible Church, but, &c. Admiſſion into Church-memberſhip they then lay down as a thing never doubted, which reverend Maſter Cotton ſeems to affirm likewiſe, and I know no Orthodox Writer that queſtions, Aſſoon as any were diſcipled through the Acts of the Apoſtles, according to Chriſts commiſſion, Mat. 28. 19. they were thus received. I have often marvelled what men mean, when they ſpeak of admiſſion of members into Churches, when the parties of whom they ſpeak have already equal right with themſelves to memberſhip, Have they any other, or better right than title to the covenant, and admiſſion by the ſeal of baptiſm? if they have, let them produce it, and then ſubmit it to Scripture-trial. I know none other that will abide the teſte; If they confeſſe baptiſm to be an admiſſion, then their title is as good, that were thus before admitted, as theirs that give them admiſſion. Their plea in both is one, viz. birth of Chriſtian parents, and baptiſm. For thoſe that they paſſe by, either forbearing to give them admittance deſiring, or that through ſcruple cannot joyne themſelves, not ſeeing warrant for ſuch a way, varying from the way of all the Churches of the Saints heretofore, what do they judge of them? Do they look upon them as men without, and unworthy of their Communion? Then p. 276they leave them without hope, without God in the world, Eph. 2. 12. yea, they put them into an incapacity, according to Gods ordinary way of ſalvation. Acts 2. 47. All were not ſaved, that were added, nor ſaved in the judgement of charity; that is a comment, as ſtrange as new, but all were added, and none refuſed that would enter themſelves into ſalvation-way, which they might do out of affection of novelty, at that time poſſeſt with amazement by reaſon of the miracles, under great preſent convictions, through Peters powerful Scripture-applications, and upon twenty other accounts which might be but fits, flaſhings, or preſent workings, yet all that were to be ſaved were added. All the maids that were brought to Ahaſhuerus and offered for purification, Esther 2. 3, 4. Were not made Queens, but none was made Queen that was not thus offered and purified. If it be ſaid, they are within, as many paſſages from ſeveral hands would ſeem to imply, as well concerning ſuch that are refuſed, as thoſe that do refuſe, the modeſty of many is ſuch, that they are loth to unchurch all but themſelves, then they are heires of the ſame promiſe with themſelves, and all the eſſentials of a Church of God are with thoſe that in this way of Communion are none of theirs, and conſequently their covenant or ſeparate way, is not of neceſſity to Church-conſtitution, whether it be at all according to Scripture-pattern, reſts farther to be enquired and debated.

Fourthly,Reformation of abuſes in Churches is much rather the work of Chriſtians in Churches, than ſeparation from Churches. men by Providence ſeated among thoſe that are thus in Covenant by a viſible Profeſſion, and joyning in Ordinances, as before, muſt, much rather make it their buſineſſe to reform and redreſſe abuſes, that are found in the reſpective Societies on which they are caſt, than by any means withdraw and ſeparate from them. We finde frequent advice in Scripture of conſidering one another, provoking to love and to good works, Hebrews 10. 24. of exhortation one of another, Heb. 3. 13. of comforting of themſelves together, edifying one another, 1 Theſ 5. 11. of warning them that are unruly, and comforting th feeble-minded, ſupporting the weak, 1 Theſ. 5. 14. of converting ſinners from the errour of their wayes, Jam 5. 20. which argues a well-ordered zeal for God, and hatred of ſin, bowels of compaſſion towards a brother, we finde their praiſe that have followed this councel, 1 Theſ. 5. 11. we reade of ſeparation from ways of ſin, and fleſhly defilements, 2 Cor. 6. 17. p. 277James 1. 27. but we reade not of any ſeparation from Church-communion, and fellowſhip in Ordinances thus given in charge, nor in this way approved, nor any preſidents to go before us in it, but we reade of an heavy brand laid upon it, Jude 19. Theſe be they who ſeparated themſelves, ſenſual, not having the Spirit; yet, ſeeing things may be ſo carried in ſocieties that be a… the Name of Chriſt, and Chriſtian Profeſſors brought to thoſe ſtraits, that there is no abiding for ſuch as would keep their garments unſpotted, it will be of uſe here, to deliver certain rules for our help and guidance.

1. A Church in covenant with God,A Church is pure where the pollutions and taints are not ſoule. as before, and keeping up communion in Ordinances, is to be accounted pure, where the pollutions or taints are not great, nor many, it is to be accounted a right beleeving Church, notwithſtanding ſome few leſſer Errors. We account a corne-field clean where ſome few tares and weeds are found, a body healthful that is not without grudgings, Chriſt from heaven gives commendations to thoſe Churches which yet he taxes, Rev. 2. 3. for failings. There is that light in which Errors may be ſeen and ſhunned, and rules for diſcerning things that differ. If cuſtom, education, conceit of Teachers, or the like ſo dazle the judgement, that the errour is ſwallowed; howſoever that be a detriment, a blemiſh, as the Apoſtle ſhews of the wood, hay and ſtubble, built upon the foundation, 1 Cor. 3. 12. yet it prejudices not ſalvation. There is power of truth remaining, to forme and frame Chriſt in the heart, to direct the ſoul in a ſanctified way to ſalvation.

2. Where the Word is received and profeſt,Foully polluted and defaced, it is a Church, re…ains a being though polluted and erroneous. though polluted and defaced with additions and falſe gloſſes, there is a Church, though polluted and erroneous; Where the eſſential parts of a man are in being, there is a man, though ſick and diſeaſed; where corne is ſowen▪ and comes up, there is a corn-field, though over-run with tares and weeds. The Churches of Galatia have the name of Churches, though miſerably defiled; we deny not the Church of Rome the being of a Church, having the Scriptures and ſeveral fundamental truths from thence, as the Church in Chriſts time from the hand of the Scribes and Phariſees, though the p. 278worſt deſerving the name of a Church of any people with whom the Word is continued; No Church, ſome have avouched, But do her the moſt right, and the being of a Church granted, ſhe is a hurch certainly miſerably defaced, monſtrouſly polluted: I will not rake in her ſores, it were eaſie to name many and loathſome ones. I will only point at the cauſes. Where food is ſcarce, and that polluted and unclean, there muſt needs be bodies diſeaſed, and diſtempered; but ſo it fares with the Church of Rome, when the Word ſhould dwell in us in all plenteouſneſſe, Col. 3. 16. they will have theirs dieted, the Word kept in an unknown language, as under lock and key, that the children cannot come near it. That on which they feed, is not the ſincere milk, which only nouriſhes to growth, 1 Pet. 2. 2. But they have their unwritten word, to ſtand in equipage with the Scriptures, mens Traditions made doctrines; how many doctrines do we there finde, by neceſſary conſequence undermining thoſe fundamental truths that are there profeſt? where food is in no more plenty, and no better, it is no wonder to ſee diſeaſes follow.

3. That which eſpecially denominates a Church pure or impure,Purity or impurity in doctrine, eſpecially gives Churches d…n… mination. ſound or tainted; is the doctrine which they drink in, the principles by which they are carried. Where theſe are right, this is an high praiſe; where theſe are tainted, this is the greateſt blemiſh. That which advances a Nation above all other Nations, ſo that no Nation is ſo great as they, that brings them nigh unto God, is that which is their greateſt honour, and the pollution the greateſt blemiſh, where all is right in doctrine, it can hardly be conceived, but that there are at leaſt a few names, that defile not their garments, though the more the greater glory. This was the caſe of Sardis, and therefore hath the honour to be one of the golden Candleſticks where Chriſt kept reſidence.

4. Doctrines,Errours in doctrine, are either in the foundati…u or ſuperſt…uction. which are as the covenant-draughts between God and a people, have their taints or crazes in the foundation, or in the ſuperſtruction; A breach in the foundation is the buildings ſpeedy ruine, while that ſtands, ſomewhat of a building remains, when that falls, all falls, and therefore p. 279Jeruſalems enemies that thirſted after her total ruine, ſay, Raze it, raze it, even to the foundation thereof, Pſal. 137. 7. Theſe foundation-breaches in buildings may be either crazes threatning danger, but repairable, taken betimes may be holpen, though a failing there is ſooneſt helpleſſe, or elſe, it is a ruine or rottenneſſe that is irremediable, irrepairable. Truths doubted, diſputed, queſtioned, I call a craze in the foundation wonderfully dangerous, not alwayes damnable; the caſe of the Galatians, of whom the Apoſtle ſtood in feare, and was jealous over them, through a godly jealouſie, even of their revolt from Chriſtianity to Judaiſm, from Chriſt to Moſes, from the Goſpel to the Law: Theſe, he calls Churches, the members brethren, though in a way to be no Churches, entertaining thoſe doctrines, that cut off from Chriſt, Gal. 5. 2. Here, all thoſe that are builders in Chriſts work, that are pillars, or any part of his houſe, muſt be zealous, as we ſee Saint Paul was, in this Epiſtle quoted; who will ſee the foundation of the houſe where he lives ſo undermined, as every day to threaten ruine? much leſſe may we ſuffer the foundation in Chriſts houſe to be thus uſed. This faith once delivered to the Saints is the common ſalvation, for this we muſt earneſtly contend, Jude 3. for this we muſt ſtrive together, Phil. 1. 27. Truths denied, abjured, and reſolved againſt (as it was with Hymeneus and Philetus, and the Apoſtle ſaw the Churches in Galatia in danger) is a ruine, and rottenneſſe, that is irremediable, and irreparable. Beſides breaches in fundamentals, there are breaches in ſuperſtructions, and theſe either more neer to the foundation, or at a greater diſtance. The nearer the foundation, the more danger; a breach is more ſufferable near the top, than at the bottome of a tower, or caſtle. There are errours of more affinity with thoſe that overthrow bottom-truths, and there are thoſe that are not ſo nigh, and therefore not ſo dangerous; Such crept into the Latine Church before Antichriſt was raiſed to his height and ſtrength in his deluſions, and Antichriſt ſtill holds them of all ſorts and ſizes; Either of both of theſe, may…e Negative, or Poſitive. Negative, are ſuch where the doctrine of faith is not laid, Poſitive, p. 280where it is miſ-laid; where edifying doctrines are not preached, and where they are miſ-preacht, both tend to the Churches danger; a houſe never compleat or built up entire, but defective in ſeveral parts, little differs from that which is ruinous: The Apoſtle, who is worthily ſtiled a wiſe Maſter-builder, 1 Cor. 3. 10. makes known the whole counſel of God, Acts 20. 27. and builds not up defective Churches.

5. All errors being againſt Chriſt,Errours have their eſtimate accordingly as they riſe up againſt Chriſt and obſcure his glory. who is the foundation to bear up, and carrie on the whole work, accordingly as they daſh upon Chriſt, and obſcure his glory, whether more, or leſſe, the eſtimate of the danger is to be taken. Theſe are either ſuch that render Chriſt in an uncapacity to be our Mediatour and Saviour, or ſuch that are inconſiſtent, in whole or in part with his Mediatourſhip; of the former kinde are thoſe that are againſt his perſon. 1. Thoſe that impugne the Godhead of Chriſt, ſuch, that though they give him the glory, to be above Angels, yet will make him no more than a creature; a God in title and place, as are Magiſtrates, not in nature or power; An opinion that involves the Apoſtolick Church, and all Churches in ſucceſſion in idolatry, giving the honour of God, the worſhip due to God, unto him who by nature is no God; A doctrine that will make Chriſt an impotent, and not an omnipotent head, too weak for his work, to govern the world, and bring under his enemies. 2. Thoſe that deny his manhood, as having not taken our fleſh, and ſo, no ſuitable head, but a phantaſtick or ſeeming body. Thoſe that are againſt his Mediatourſhip; are, either ſuch that obſcure, or ſome way eclipſe it, as every errour doth that is any way conſiderable, or ſuch that raze, if not utterly overthrow it, in ſome of the neceſſary parts of it, his Kingdome, Prieſthood, or Prophetical Office. Theſe are overthrown, either directly, in termes of full oppoſition, or elſe by conſequence, and this ſuch, that is either immediate and evident, the truth being confeſt, theſe cannot be denied, or elſe the conſequence more remote, and not ſo eaſily diſcerned.Separation in ſome caſes neceſſary. Theſe things being premiſed, we muſt bring it home to our purpoſe. 1. Where fundamental truths are not only p. 281queſtioned, doubted and diſputed, but abjured and denyed, errours directly or by immedate clear conſequence introduced ſo, that the truth cannot be known, but the errour muſt be ſeen, and this declared by publick confeſſion, and generally held, Chriſtians are to be gone, here are not ſufficient edifying truths, nor yet antidotes to preſerve from danger, when they would have healed Babylon, and ſhe would not be healed, then it is time to forſake. If any man come unto you, and bring not this doctrine, receive him not into your houſe, neither bid him God ſpeed, 2 John 10. ſaith John, much leſſe then, may we hold ſuch communion with them It is ſaid of Mice, that when the houſe, through ruines is falling, they will be gone, ſhall nature teach them to provide for their ſafety, and ſhall nothing teach Chriſtians to ſee to their own ſalvation? When Jeruſalem was to be deſtroyed according to Chriſts prediction, and not one ſtone to be left upon another; a voice is ſaid to be heard crying, Get out to Pella. Foundation-breaches ſeen, and ſuffered, are, as this voice to be gone, ſuch a Jeruſalems walls are falling▪ There is a flight too ſoon, when care might keep up the buildings, when with the poore man we may ſave and deliver the City, Eccleſ. 9. 15. They that preached Chriſt in thoſe Churches of Galatia, and preached down Circumciſion, and other points of Judaiſme, pleaſed the Apoſtle better, then they that without ſuch endeavour ſhould deſert it; ſo thoſe that had preached the reſurrection in Corinth, had better pleaſed then thoſe that had left the place for their ſakes that denyed it. A Church may not onelyonly degenerate, but apoſtatize; may not onelyonly languiſh, but loſe her vital ſpirits, may not onelyonly diſpleaſe her Bridegroom, but ſuffer a divorce; perhaps keep the title of a wife, and indeed be a ſtrumpet, and want all evidence of relation to the Bridegroome. 2. In the caſe of pollutions of a more inferior alloy, a Chriſtian may be neceſſitated to leave. 1. When the food of life, knowledge in the word or means to compaſſe it, cannot be had. In ſuch a caſe it muſt be ſought, They muſt reſolve with the Lepers, 2 King. 7. 3. not to ſit ſtill and die. When the Prieſts and Levites left their ſuburbs and peſſeſſions, under Jeroboams government p. 282being caſt out of their employment, and the loweſt of the people, men of ſelf-conſecration, ſet up in their ſtead after them out of all the tribes of Iſrael, ſuch as ſet their hearts to ſeek the Lord God of Iſrael, came to Jeruſalem to ſacrifice to the Lord God of their fathers, 2. Ch…n. 11. 16. Being without a teaching Prieſt, they were (as the Prophet tells Aſa, 2 Chron. 15. 3.) without the Law, and without God, and there was no ſtaying there. 2. When a man by compulſion is neceſſitated to give approbation to ſuch pollutions, in any ſuch way that ſpeaks his compliance, whether it be by the civil power, through unſufferable fines, …ulcts, impriſonments unavoidable, or peril of life, Or by the Eccleſiaſtical power in excommunications, when men are driven out, or neceſſitated for ſoul-ſubſiſtence to go out, there is full liberty and warranty to leave, But when Ordinances in a ſaving way, may be enjoyed, with liberty and ſafety, no Laws being enacted for their ſo heavy perſecution, or through indulgence or connivence not put into execution, there the Churches good calls for good mens ſtay, not their ſeceſſion or ſeparation There was not a little leaven in the Churches doctrine, in Chriſts time, errour was advanced into Moſes chaire, yet Chriſt himſelf, with many other that waited for redemption in Jeruſalem, held communion as Church-members. All was not right in every Church of the Saints to whom Chriſt wrote, Revel. 2. 3. and to whom Paul ſent Epiſtles, yet as they retained ſtill the honour of Churches, and the happineſſe of Chriſts preſence, ſo we hear nothing of ſeparation enj…ned, or practiſed. The condition of Beleevers in the Synagogue of Rome was otherwiſe, The key of knowledge is there taken away, the people not allowed to read it, in private, or to heare it in publick, but kept reſerved in an unknown language, neither could they without capital danger keep themſelves from compliances in their ſinne, ſo that reformed Churches did not in any unwarrantable way of Schiſme leave, but rather were left, They forſook not the Church, but the botches and corruptions in it, though we were never forbidden to partake of their truths, yet we are forbidden to partake of their ſins, leſt we partake of their plagues, p. 283Rev. 18. 4. and therefore to depart and be gone, when their truths could not be enjoyed, but their guilt through ſinne contracted, and it is onelyonly their ſinne that we relinquiſh. It is their Schiſme, in that or any other Church, that obtrude theſe Heterogeneal things, and not theirs that do refuſe them.

6. Corruptions in converſation ſcarce admit of ſeparation,Corruption in converſation hardly admit of ſeparation. provided that doctrine be ſuch, in which men may have communion for edification; If we look upon the people of Iſrael through the revolution of all times, after they were a viſible body come out from Abrahams loines, we may finde high titles given them of ſingular glory by reaſon of priviledges, which they enjoyed by their call into Church-fellowſhip, children of God, holy people, Gods peculiar ones, his portion, his heritage. The apple of his eye, Deut. 14. 1, 2. and 32. 9. Zach 2. 8. and abundant the like Elogies in ſundry other texts of Scripture, A people near unto God, Pſal. 148. 14. the adoption, and the glory, and the covenants, and the giving of the Law; and the ſervice, and the promiſes did appertaine to them, Rom. 9. 4. Therefore Prophets and righteous perſons, kept their reſidence among them, held communion with them, and ſaw no ground of ſeparation from them, the words of eternal life being with them, as Chriſt teſtifies in his ſpeech to the Samaritan woman, John 4. 22. when in the meane time their qualifications were as low, as their titles high, their converſation no way anſwering their calling, but branded to be ſtiffenecked, of an iron ſinew, adulterous, a ſinful Nation, a people fooliſh and unwiſe, as Sodom and Gomorrah to the Lord, Deut 9. 6. Iſa. 48. 4. Ezek. 16 32. Iſa. 1. 4. Deut. 32. 6. Iſa. 1. 10. It is a great contradiction with ſome men, to name men at all Saints, beleevers, profeſſours, when their lives evidence an unſuitableneſſe to ſuch a glory, yet we know the Churches to whom Epiſtles are directed in Scriptures, are ſo honoured as we may ſee in their frontiſpieces, and among them the choiceſt, and moſt upright-hearted, had converſe and communion, when yet they did wrong, defraud, contended aud diſputed for Idol pollutions and defilements, prophaned the Lords Table, were fornicators, p. 284unclean, laſcivious, luke-warm, having onelyonly a name to live, when they were dead, 1 Cor. 3. 3. 1 Cor. 6. 7. 1 Cor. 8. 10. 1 Cor. 11. 20. 2 Cor. 12. 20. Rev. 3. 16. Rev. 3. 1. So that Calvin on 1 Cor. 1. 2. puts a queſtion how Paul could give the name of a Church to them. If we would know what the Prophets and Apoſtles held concerning lawfulneſſe of communion in ſuch Churches, we may enquire what was their practice, They did not leave them, but made it their buſineſſe, by all ways in their power to reclaim them, to work a change and converſion among them. The advice that was ſometimes given to a maid,Aut de fatuis virgiuibus es aut de or…dentibus ſi de …atuis Con…regatio tibi neceſſaria eſt, ſi de prudentibus tu congregationi Corruption in diſcipline hardly admits of ſeparation. that for religions ſake would retire her ſelf to a ſolitary life: if ſhe were bad, ſhe needed the City to better her; if good, the City needed her: may be given to theſe perſons, either they ſtand in need of the Church, or the neceſſities of the Church call for their help and aſſiſtance.

7. The ſame that I have ſaid of corruption in converſation, I may affirme of neglects in diſcipline. Reverend Maſter Cotton judges, that the many notorious ſcandalous Perſons, that were found in the Church of Iſrael, did argue the neglect of Church-diſcipline, in the toleration of ſuch publick ſcandals in the Church. Holineſſe of Church-members, pag. 21. And yet none of the Prophets or men of God, who could not be ignorant of the Churches duty, and their ſinne in ſuch neglects, ever made attempt of ſetting up purer ſelect Churches nor made ſeparation from that which was in this ſort (as is ſaid) faulty. All was not right in exerciſe of diſcipline, in the Churches planted by the Apoſtles ſome are cenſured as foully faulty. The Church of Corinth, 1 Cor. 5 2. The Church of Smyrna, Rev 2 14. The Church of Thyatira, Rev. 2. 20. Neither could the …hurch of Sardis be free, ſeeing that the greateſt part, as it appeares, were openly bad there being but few that had not defiled their garments, Rev. 3. 4. and yet nothing is heard by way of adviſe for any to make ſeparation, nor reproof for their holding up communion▪ nor any one inſtance of a ſeparatiſt given. Thoſe that for many years together, during the Reigne of the three laſt Princes, denyed to come up to a full conformity to this Church, had a low opinion of the diſcipline p. 285then exerciſed, of which they have left behinde them large evidences, yet how tender were they of the Churches honour to keep Chriſtians in Communion? How zealous were they againſt ſeparation? As may appeare in the labours of Maſter Parker, though diſtaſted by him that prefaced before his work of Eccleſiaſtical Policy, Maſter Paget, Maſter Ball, Maſter Brightman laid us low enough, when he did not onelyonly parallel us with lukewarme Laodicea, but made that Church the type, and us the antitype, Our ſtate, as we ſtood at that time by reaſon of our diſcipline, (according to him) being rather aimed at by Jeſus Chriſt in his Epiſtle, then the Laodicean State in Aſia, then exiſtent; yet how zealous is he againſt ſeparation from theſe Aſſemblies? Having largely ſet out a double and ſingular honour in that Church, (as he ſtiles it) viz Chriſts entrance into thoſe that open to him, and his ſweet reſidence and abode being entred with them, he breaks out into theſe words.aaSceleſtus igitur & blaſphemus eorum error eſt, qui ſic ab hac eccleſia deſiciunt, quaſi Chriſtus hinc pro…ſus exularet nec ulla ſpes ſalutis manentibus eſſe poſſet. Cogitent hîc Chriſtum convivantem cum ſuis. An pu…bit eos illic diſcu…bere, ubi vident Chriſtum non pudere An illo ſanctores & mundiores er…t? Sed quare ſe non co…vincunt ſuo ipſorum uſu… Non poſſunt i…ficiari quin p…iùt in Chriſtum crediderint qu…m fecerunt nobis divortium? unde haec illi fides? Annon expraedicatione in noſtra eccleſia? Nu…quid autem praedicare quis poteſt niſi mittatur? Rom. 10. 13 Quid …go verbum propter labem …liquam externae vocationis tam perveſè r…puunt cujus vim divinam in …or…ibus ſenti …? Quamobrem redite ad unitatem eccleſiae quae vos genuit & aluis; ſi fugiatis hunc Chriſtum, quì cum electis in noſtris coetibus coenat, ac eos viciſſim excipit, profecto nuſquam invenietis.Rom 10:13 Therefore their errour is wicked and blaſphemous, who ſo forſake the Church, as if Chriſt were altogether baniſhed thence, & no hope of ſalvation left for thoſe that do remain. Let them think upon Chriſt, as feaſting here with his. Will they be aſhamed to ſit down where they ſee Chriſt is not aſhamed? Will they be more holy and pure then he? wherfore do they not convince themſelves in their own practice? they cannot deny but they beleeved in …hriſt, before they made a divorce from us? whence …ad they this faith; came it not by the preaching in our Church? and can any one preach unleſſe he be ſent? Rom. 10▪ 13. Wherefore then do they ſo perverſly nauſe … the word upon any pretence of blot in an external calling, when they are ſenſible of its divine power in their hearts? Wherefore returne to the unity of the Church, which hath begotten and hath nouriſhed you; if you flie from Chriſt … p. 286feaſts with his elect in our Congregation, entertaining them mutually, truly you will finde him no where. How doth Reverend Maſter Cotton in his preface to Maſter Hilderſams work upon the fourth of John (whom without honour I cannot mention) ſet forth his renoune for this work of oppoſing ſeparation? of which he ſtill appeares to be tender though he ſeeme page 13. of his Treatiſe of holineſſe of Church-members to be over indulgent to it, Speaking in excuſe of thoſe that withdraw from communion in publick Ordinances of Chriſt, when Church-Officers receive in, for members of the Church, thoſe that are moſt ſcandalous and wicked, and not ſuch Saints as Paul writeth to at Rome, Corinth, Epheſus, Coloſſe, and defending them againſt Mr. Rutherford, he ſaith, But if private members be perſwaded in conſcience from the word of God, that themſelves have due right and intereſt as well in the admiſſion of members as in excommunication of offenders or in election of officers, how ſhall they keep themſelves from partaking in the ſinnes of their Officers, if they ſuffer them to go on in ſuch a manifeſt breach of rule without due proceeding againſt them for their reformation? and after ſome caution given he concludes, It is eſſential to Community to have power to admit unto communion, and to withdraw from communion. To which I ſay. 1. We have not a full account, of the Saints in thoſe Churches, reſpective to ſcandals, it ſeems by divers paſſages, that many in Coloſſe, were none of the ſoundeſt in faith, as appears by the Apoſtles reproof, chap. 2 20. I am ſure, that if any Church, have ſuch as were to be found in Corinth, for ignorance, Idolatry, faction, oppreſſion, adultery, laſciviouſneſs, prophanation of the Lords Table, they will be judged ſufficiently ſcandalous. 2. If ſuch a perſwaſion in conſcience, would warrant a ſeparation, it would be worth enquiry to know what ſeparation is not warrantable? The error that Mr. Brightman brands, as wicked and blaſphemous, is here abundantly juſtified; Church-guides (at leaſt in ſome places) were then, ſo far at leaſt, guilty in their admiſſions. 3. What warranty is there, for any mans withdrawing himſelf, from publick Communion in the Ordinances of Jeſus Chriſt, when he may with freedome enjoy that glorious priviledge, upon p. 287that account that he cannot enjoy the whole of thoſe priviledges, or actual exerciſe of them, in which he takes himſelf to have any intereſt. Sure I am Miniſters of Chriſt, in many reformed Churches in the world, have judged themſelves to be overmuch coopt up, in ſeveral particulars, when yet they judged the very thought of ſeparation in this caſe, to be the greateſt p…aculum. 4 This right or intereſt in every particular member to vote in this way for admiſſion or ejection, may well be queſtioned; If there had been this freedome in primitive times claimed, and exerciſe, there had not been ſo much, in ſo ſhort a ſpace diſpatched, as was done in Jeruſalem and Samaria, Acts 2. Acts 8. If all muſt vote, in buſineſſe of ſo high concernment, as in proceeding againſt officers, and to give definitive ſentence concerning their proceedings, either many a meet member will be kept without, or elſe many an incompetent judge, muſt be taken in, many a poor ſoul weak in the faith is fit for the Lords Table, who is not yet fit to judge of the abilities of his Paſtour. All, that I know, that is produced with any colour, is that direction of Paul to the Church of Corinth, 1 Cor. 5. 4, 5. When ye are gathered together with the power of our Lord Jeſus Chriſt, to deliver ſuch a one unto Satan for the deſtruction of the fleſh, that the Spirit may be ſaved in the day of the Lord Jeſus. But if it be conſidered, that Corinth had more then one Congregation (as ſeveral Diſſenting brethren have yeelded, and as to other Churches may eaſily be proved) then, it muſt follow, that this meeting was only of officers, and not of all Members. And how this power is eſſential to a community, I cannot conceive. The Engliſh Nation have judged themſelves a community, and yet there is many a free-borne Subject, that never had a thought of intereſſing himſelf by way of vote; to naturalize ſtrangers, or to make them free Denizons, nor yet to expulſe them in caſe of intruſion. The …orporations of England are communities, yet every Member hath not his intereſt, for vote to receive into their body. When the chief Captaine bought his Freedome in Rome, Acts 22 28 I ſcarce think, every Freeman of that ſociety was conſulted in it, neither did Paul p. 288when he heard of it, enter his exception, becauſe his intereſt was infringed. The ſeveral companies in London, are ſo many ſeveral communities; yet every one of the members of thoſe Companies, doth not claime an intereſt, in receiving in, men, as free of their reſpective myſteries; an opinion of ſuch a Liberty, will ſoon bring Church Members under an heavy yoke, taking themſelves to be ſo farre intereſſed in every publick act of their Officers, that they may not without open oppoſition (which is ſeldome borne) or actual ſeparation, keep themſelves from guilt in their aberrations.

Fifthly,To gather Churches out of Churches to make up one Congregation out of many is unwarrantable. to gather Churches out of Churches; to make up one congregation of Members appertaining to, and locally ſeated in many, is moſt anti-Scriptural. It were eaſie to bring abundant arguments againſt this practice. The diſorderly confuſion, which of neceſſity it doth occaſion; The weakening of the work of God in the place where providence hath ſeated them, and conferred many mercies upon them: The robbing of Paſtours of their flock, ſpiritual Parents of their children, who, they confeſſe are of uſe to fit men, for ſuch a new congregated way, that is, to beget them by the Goſpel to Chriſt Jeſus; but unfit to inſtruct or build them: The animoſity of Spirit that is wrought in theſe ſeparating ones, judging them whom they leave as no Miniſters of Chriſt, nor their congregations any Churches of Chriſt withdrawing from thence, where Chriſt is pleaſed to keep reſidence. But letting theſe paſſe, I ſhall onelyonly urge this, that it is without all Scripture-preſident, or example, to gather up one Church (as theſe pretend) out of the cream and quinteſcence of many Churches. There was much amiſſe, in ſeveral of the Churches, of Aſia; Philadelphia it appears was the ſoundeſt, yet Saints they left not, but held communion with the ſeveral Churches, where by providence they were placed, and did not pick up one out of all, as a Church in eminence of purity and glory; neither there or elſewhere hath there been found any ſuch practice. Object. I know but one inſtance of this kinde, that is pretended, that is John Baptiſt, who while the Church of the Jews ſtood a Church of God, gathered a Church out of them, as is objected, and did embody them. To this I might have much to anſwer.

1. John Baptiſt ſet up no new Church,Sol. diſtinct from the Church p. 289of the Jewes; Chriſt and his Apoſtles ſubmitting to that which John did introduce, yet ſtill held communion with the Church of the Jews; They were not Members at once of two diſtinct Churches; of the new, becauſe more refined, and of the old tainted and corrupted.

2. If John Baptiſt according to duty, ſet up a new gathered Church in a Church of Chriſt; then all the Prophets from Samuel to John the Baptiſt, fell ſhort of duty. If they follow John in what he did, we follow all the Prophets and Apoſtles in what they did, All the Prophets till John, did propheſie in the ſame Church of Chriſt and not any of them did ſet up new Churches.

3. The old Church-way of adminiſtration among the Jewes was then to fall, that preſent adminiſtration to be taken down by Gods appointment, and a new one to be ſet up according to his preſcript.

4. John ſet up a new Sacrament, in a new way which after his days was the alone Church-way. If any can ſhew (as our ſeekers look after) that Jeſus Chriſt, ſhall now put an end to this way, and that, they have a Commiſſion, for a new Sacrament of initiation, then they ſpeak ſomewhat, for ſetting up new Churches, in like manner.