Law-Power, Chapter 5
CHAP. V.
WE come to that, which the great Devider, that Selah-Hammalekoth, if we may expreſs it ſo, that rock of Diviſions betwixt perſon and perſon, people and people. Thus it is objected;
Object. 7. The people of God, as they call themſelves, make a ſeparation from others, theſe ſhall not come to them, they will not come to theſe.
We will heare what two ready Scribes, well inſtructed both unto the kingdome of heaven, have ſaid to this Dividing thing we call ſeperation. We will ſet downe what that holy and learned man ſaith, who ſpeakes much in a little, contracting, as we may ſay, the ſpirits of a point into a few words, which are theſe; SeperationEſchol, p. 51, 52, 53. generally heares ill in the world; and yet there is a ſeperation ſuitable to the mind of God: He that will not ſeperate from the world and falſe worſhip, is a ſeperate from Chriſt. Now the ſeperation here commanded from any perſon, is not in reſpect of naturall affections, nor ſpirituall care of the good of their ſoules, Rom. 9. 3. Nor yet in reſpect of Duties of Relation, 1 Cor. 7. 13. Nor yet in offices of love and Civill converſe, 1 Cor. 5. 10. 1 Theſ. 4. 12. Much leſs is not ſeeking their good and proſperity, 1 Tim. 2. 1. or not communicating good things unto them, Gal. 6. 10. or living profitably and peaceably with them, Rom. 12. 18. But in (1) Manner of walking and converſation, Rom. 12. 2. Eph. 4. 17, 18, 19. (2) Delightfull converſe and familiarity, where enmitie and oppoſition appeares, Eph. 5. 3, 4, 5, 6, 7, 8, 9, 10, 11. (3) In way of worſhip and ordinances of fellowſhip, Rev. 18. 4. Theſe three, and the like commands and diſcoveries of God are moſt expreſs▪ Neceſſity abundantly urgeth it, ſpirituall profit, and edification no leſs requires it. Cauſeth ſeperation from eſtabliſhed Churches, walking according to th' order of the Goſpel (though perhaps failing in the practiſe of ſome things of ſmall concernment) is no ſmall ſin: but ſeperation from the ſinfull practiſes, and diſorderly walkings, and falſe unwarranted wayes of worſhip in any, is to fullfill the precept of not partaking in other mens ſins. To delight in the company, fellowſhip, ſocietie, and converſe of unſavoury diſorderly perſons, proclaimes a ſpirit not endeared to Chriſt. So far that Holy and learned man.
We will make bold alſo to ſubjoyne worthy Mr Ant: Palmers Pag. 165.words, which are theſe in the ſecond part of his Anſwer to Mr Hs: objection againſt ſeperation from the wicked, unleſs in caſe of excommunication.
What if a Congregation be ſo leavened with Cuſtomary ignorance, and profaneneſs, and ſcoffing at Holineſs (as it is too too eaſie to find ſuch; nay where may one find better in the ſtate they are now-in) and a godly preacher comes to this people, and a few Godly own him; Muſt this preacher and thoſe few Godly be enforced to communicate with ſuch? (after due meanes uſed for the inſtruction of the reſt) or may they not withdraw from the reſt who are ſcoffers at Godlineſs? ſure we beleeve God and Angels and Saints will juſtifie ſuch a ſeperation in this ordinance, and to draw into a cloſſer communion to practiſe Diſcipline among themſelves, ſpecially while ſuch a Congregation was never orderly united, and joyned, together by a free ſubmiſſion to the Goſpel, having in moſt places never enjoyed it in the power of it; which Conſideration indeed, wipes off many objections. So far that worthy man.
Truely, Reader, thou haſt the very marrow, and ſubſtance of the whole matter already. Yet becauſe we have made it our very work and buſineſs in this place to remove the ſcandalls in the way to this ſeperation, and the offences taken againſt it, and withall to ſpeak to the underſtanding or the ſimple, as we our ſelves are ſlow and dull to conceive; we take leave to proceed according to our propoſed Method, and this we would ſay firſt.
Firſt, We take it from Holy Writ, That this muſt be, there muſt be a ſeperation. For as holy Bradford ſaid, There are but two Maſters, Chriſt and Satan; Two kinds of people, righteous and wicked; Two wayes, the way of Holines, and the way of wickednes; Two manſion places, heaven and hell; Now it is not poſſib…e to ſerve both theſe Maſters; If you joyne to one, you ſeperate from the other: And as impoſſible for the one, and the ſame perſon to be holy, and unholy at the ſ…me time, as it is to be in an extreate heate, and in an extreame cold at one, and the ſame time; As impoſſible to have our foote ſtand in both theſe wayes, as it is for one foote to tread Eaſtward, and the other Weſt; or to fixe one eye on heaven, and the other on earth. Impoſſible alſo that we ſhould arrive at heaven, when we ſaile with winde and tide hell-ward, as that one and the ſame way ſhould lead us to two d…ffe…ent and contrary Manſion places.
Hence then it muſt needs follow (to goe over this againe) that here muſt of neceſſity be a ſeperation. They that will with full purpoſe of heart ſerve their great Maſter the Lord Jeſus▪ Chriſt, muſt turne their backes upon them, that will ſerve the other Maſter; And ſeperate from them, as to any familiarity, or intimacie with them. They that are reſolved at this high point, they will be holy, they have not a velliety, a faint wiſh, or cold deſire, but they will be holy, and walke holily; As the men of the world ſay, they will be rich, come on it what will, they will be rich, though they make ſhipwrack of faith (the profeſſion of faith) and of a good Conſcience: what care they, they will be rich, though they pierce themſelves thorough with many ſorrowes; The others ſay, as reſolutely too, with the helpe of God, and bleſſing upon the meanes, they will be Holy; Theſe now muſt make a ſeparation from the other. They cannot be holy, and unholy together; It is ſaid that ſeldome it is, that the inward and outward man proſper together; ſuch an enemy walketh and proſperity is to the ſoules weale. But certaine it is, holines, and unholines are ſo far from thriving together, that theſe would come no nearer together, than the Eaſt comes to the Weſt; Therefore the holy, and unholy muſt part, and ſeparate, as their wayes muſt part, and when they come to the end of their way, then there muſt be an everlaſting ſeperation, and as far, as heaven is from hell thoſe ſo ſeparated manſion places. In the ſecond place.
Secondly, Gods people muſt ſeperate, for He hath as marv…ilouſly ſeparated them, His gratious Saints, as He did between the Iſraelites, and Egyptians: Now, how unworthy had it been, andPſal. 4. 3. unbecoming, for the Iſraelites to have mixed themſelves with the Egyptians? I will dwell in them, and walke in them, and I will 2 Cor. 6.be their God, and they ſhall be My people; Wherefore come out from among them, and be ye ſeparate ſaith the Lord, and touch not the uncleane thing, and I will receive you; and will be a Father unto you, and ye ſhall be my ſons and daughters ſaith the Lord Almighty. As if the Lord had ſaid, not elſe; If ye expect I ſhould walke with you, ye muſt walke as is comely for ſons, and daughters, that looke to have that ſweet and comfortable preſence of God with them. If ye walke with the world, and as the world doe, that is familiarly, and not having buiſines with them, nor with an intent to doe good unto them; If ye will walke with them, I will not walke with you ſaith the Lord. If ye will not ſeparate from them, I'le ſeparate from you, and woe unto you, when I depart from you. It is, as if a man ſhould be converſing with ſome naſty poluted Creature, while He is talking with the greateſt Prince on earth; or as if a Bridegroome to ſome great Princeſſe, ſhould be courting of a ſtrumpet before his Ladies face; whence we conclude, That there is as good a warrant for Miniſters and people, that know the law of their Relations, to ſeperate from the Nationall Church, as they have to ſeperate from the world, and from Babylon; God will have it ſo; If Iſhmael fall a mocking, out with him, ſaith the Lord, Gen. 21. 9. 12. If they will ſeperate from Me, ſeperate ye from them. Gods people will doe as their Lord bids them.
Thirdly, We ſay that Godly Miniſters, and their people cannot be ſaid ſo much to make a ſeparation from the wicked, as theſe from them; The wicked will have no communion with godly Miniſters or people, unleſſe at the Lords Table, o… at a feaſt of wine, and ſtrong drinke, we meane, where the fleſh is feaſted, no where elſe, they abhorre all other communions. You muſt communicate with them in ſin, elſe they will have no Communion with you; The world loves to Converſe with whom they love, their owne; And ſhould not they, that are choſen out of the world love to doe ſo too? The Godly need not ſeparate from the wicked, theſe will ſeparate from them; Theſe can endure holy Company no more, than they can endure Holineſſe, which they have perſecuted out of their houſe, and would perſecute it out of the world; And ſhould theſe be admitted to partake of holy things, who perſecute holines, and will Communicate with you no where elſe, but at the Lords Table? and if not there, no where, And why ſo willingly, and chearefully there? to ſpeake that by the way.
Holy Bradford gives you, we thinke, the Reaſon of that, wherefore your people are ſo ready to Communicate with you at the Lords Table? onelyonly what he ſpake of the Maſſe, we may ſpeak of the Lords Supper (as to that we are ſpeaking off, and contending againg) The Maſſe will not bite the people, nor make them to bluſh. Nor will this Sacrament of the body and blood of Chriſt, but the word preached will doe it, if it be heard, and obeyed, it will bite, and make us bluſh, it will cut like a ſword, and burne like fire, it will torment the fleſh, therefore the wicked will not come at it, if it be not a toothleſſe preaching; but if it bite they will bite the preacher, at leaſt ſnarle upon him, ſhewing their teeth, or turning their backes upon the word; but ſetting their faces to the Lords Table, thither they will haſten, there being nothing (now that the word preached hath not done its worke) that can trouble them, or make them aſhamed; They may come Devills to it, and goe home Devills, for no man finds fault, ſaid that Bleſſed man; The wicked converſe with none but thoſe, that are like themſelves; ye ſhall find them ſtill platted together like thornes; ſurely it gives a great leſſon to the godly, tells what they ſhould doe—but we proceed, And
Fourthly, Take leave to tell you our perſwaſion, that if the Miniſters ſhall make no difference here between the pretious, and the vile, but deale forth to the one, as to the other at the Lords Table, the godly in Chriſt Jeſus, all the truly godly all over the Nation will be gleaned forth from them, ſhortly, they ſhall not have one among them to Communicate with them. For if, as is recorded of John, he would not come unto the Bath where Cerinthus was, that Blaſphemer; Can we thinke that the godly in Chriſt Jeſus truely and indeed ſuch will Communicate among you, who admit as vile, loathſome, and abhominable perſons as Cerinthus was, for you admitt all, if not excommunicated. We will ſhutt up this with a Complaint we have read, or heard off: where is now the zeale of former times? the Communion of Saints? the heating and whetting of one another by mutuall exhortations? where is the boldnes for the Lord? we have the light of thoſe times much encreaſed, but the heate much abated; their light was burning, ours but ſhineing at the moſt, and for the moſt part; Ignis, qui in illis calidus in nobis lucidus tantum.
Fifthly, In the fifth place, and to ſpeak that more fully out, which was hinted before in the ſecond Paragraph. They that work righteouſneſſe can no more (upon choice) mixe with the workers of iniquitie, than they can mix with their works. For their Lord, having ſet apart (marveilouſly ſeperated, or made wonderfull)Exod. 33. 16. Pſal. 4. 3. him, that is Godly for Himſelfe, hath given to this ſeperated perſon a principle of His own, even His own Spirit, to enable him to ſet apart, that is, to conſecrate, dedecate devote or ſanctifie himſelfe, and his All to God; To live all the dayes of his life as a ſanctified or ſequeſtred perſon to God, and His ſervice; and from wicked wayes and companies. Be ye ſeperate, and touch no uncleane Math. 5. 48. 1 Pet. 1. 14, 15thing, 2 Cor. 6. 16. God by His Spirit and Word, hath made them like Himſelfe perfect and Holy in their degree and meaſure, as He is perfect and Holy above all meaſure. Theſe people are by way of ſimilitude, likeneſſe, or reſemblance, the Image of God being renewed, and ſtamped upon them, as their God is, therefore they cary themſelves God-like; Godlineſſe being nothing elſe but a Godlikeneſſe; So that as it is ſaid, There is none like unto the God of Jeſurun: Deut. 33. 26. 29.ſo alſo is it ſaid in the ſame place; Who is like unto Thee O people ſaved by the Lord? There is none like Thee, O Lord God, ſaith David. It followes, What Nation is like Thy people, even like 2 Sam. 7. 22, 23.Iſrael? And hence it muſt follow, as Moſes ſaith, ſpeaking of Gods people, So ſhall we be ſeperated, I and Thy people, from all Exod. 33. 16, Num. 22. 9.the people that are upon the earth; and, they ſhall dwell alone, and ſhall not be reckoned among the Nations. The ſumme is this, They that are made like God, they cannot, upon choice, familiarly converſe with, and delight in the company of the wicked; A ſeperate people, whom the wicked-one ſhall not touch, muſt touch no uncleane thing.
Sixthly, In the laſt place, we would remember, what two perſons ſaid in their Conteſt for the Truth, and againſt the oppoſers thereof, and apply it to our ſelves; Though, ſaid he, I cannot diſpute, yet I can dye for the Truth. The other, though, ſaid he, I cannot unfold Popiſh Arguments, yet I have two maine grounds upon which I can ſtand, and bid defiance to Popery, to the Pope, his Jeſuits, and all the Papiſts in the world, Equivocation, and the Powder-plott: So, though we can doe little by way of Argument pro, or con, as they ſay, yet we have two grounds upon which we ſtand reſolved to bid defiance to Church Communions with thoſe that ground all they doe, as to thoſe ſigneing, and ſealing ordinances, or Goſpell Adminiſtrations upon the Principles of Infant Baptiſme onelyonly; (1) The firſt ground is, They have no Argument (that ever we could meete with) but from fleſh, or fleſhly reaſon to draw us to it, or perſwade to a likeing of it: Now fleſhDr. Owen, Sanits perſev: p. 298. is not onelyonly a foole, but folly it ſelfe; not to be cured, but killed; nor ſtirred up, but mortified; as that excellently Learned man ſaith; And carnall Reaſon, as it is the great Idol of corrupt hearts, ſo it is the feirceſt enemie of God, and His grace.
2. The true Church is Chriſts Bride, or Spouſe, your Church is notTuratio ſtulta es non ſapis quae Dei ſunt, &c. Luth: T: 3. 73. the Bride of Chriſt, for would the Miniſters of your Church proſtitute her to—we will ſay no more, though if we ſhould ſpeake it-out it would be much the ſame, which holy Bradford ſpake againſt the Pope, and his Prieſts in his Letter to the Ʋniverſity, and Towne of Cambridge; Can the Pope, and his Praelates meane honeſtly, which make ſo much of the wife, and ſo little of the huſband? The Church they magnifie, but Chriſt they contemne, if this Church were an honeſt woman (that is Chriſts wife) except they would make much of the Husband Chriſt, and His Word ſhe would not be made much of them, and admit they know not what, or whom into His Chamber of preſence.