The Miſcheife of MIXT COMMVNIONS.

INſtead of ſuch mixturs, Profeſſors are cal­led upon by the word to Separation. This ſeparation, both name and thing, hath a very ill name and opinion in the World. But if we will heare the Scriptures, if we will be for purity, we muſt doe it. There hath been in all Ages, a generation, of Phariſaicall men, not without ſome ſhew of learning, that have alwayes counter­plotted, to keep Ordinances low, and keep under the power of godlineſſe: But if we deſire our righteouſneſſe ſhould exceed the righteouſneſſe of the Scribes and Phariſees (as Chriſt commands, Matth. 5.20. ) we muſt not be behinde the Scribes and Phariſees,See the•oot,〈…〉〈 in non-Latin alphabet 〉 whoſe name ſignifies, and their practiſe manifeſted that they did ſeparate. They ſeparated from the groſſe offences of the World. Luke 18.11. They ſeparated from any ſemblance or ſociety of the groſſe ſort of people; they would neither be with them, nor like them: Counting the common people (John 7.49. 〈…〉〈 in non-Latin alphabet 〉, but MOVEABLE Annimals, yea ignorant Ideots, and ſo accurſed. Therefore their common phraſe of the Commonalty, was,〈…〉〈 in non-Latin alphabet 〉People of the Earth. They ſeparated from the common ſort of people in habit, garments, or attire; contemning the brave­ry of the World, they attyred themſelves in ſuch a garbe as might have more ſhew of ſanctity (like them of old, Zech. 13.4.) And this Sect of Phariſees were as ancient as diverſe hundred years afore Chriſt.) 'Twas their common phraſe (as R. Sophon teſtifies) to ſay, The garments of the people are the trampling of the Phariſees. And they ſeparated in their waſhings, and purify­ings, to keep themſelves undefiled with worldly things, Matth. 15.2. Mark 7.3, 4, 5. And in many other things they ſeparated from the common people. But that which is moſt pertinent to our purpoſe, is, they ſeparated from their company as much as poſſibly they could, Luke 7.39. like them of old, Iſa. 65.5. Come not neer. Hebrew,〈…〉〈 in non-Latin alphabet 〉Touch me not, according to3 that of Luke 7.39. And the Publican ſtood afarr off, becauſe the Phariſee would not joyne in worſhip with him. So then, not to ſeparate at all, is to be behind a Phariſee; not to ſeparate more then a Phariſee, is not to obey Chriſt, that our righteouſneſſe ſhould exceed theirs; nor to obey the generall voice of the Scrip­tures, from Geneſis to the Revelation, Gen. 4.16. Caine went out from the PRESENCE of the LORD: that is, Caine was caſt out of the Church, otherwiſe Gods preſence is every where. And 'tis mentioned, Gen. 6.2. as a moſt ſinfull mixture, that the Sons of God took to Wives the Daughters of men: And thus wee might goe on ſtep by ſtep thorough every book of the Bible; but the multitudes of buſineſſes command me to be briefe.

In 1 Kings 8.53. Solomon urgeth it to God in prayer for a bleſſing on Iſrael, that they were a people ſeparated from all the people of the earth. In Ezra 10.11. they are commanded to ſe­parate themſelves from the people of the Land, as well as from their ſtrange Wives. Iſa. 52.11. the precept runs thus, Depart yee, depart yee, goe out from thence, touch no uncleane thing, goe yee out of the midſt of her, be yee cleane. Obſerve,

• 1. That here is no expreſſion of Babylon.
• 2. That the intimations of the Chapter extend it to a ſeparating from all Nations, as to a polluting mix­ture.
• 3. That tis expreſſe in the Text, that the deſigne of God is, that we ſo ſeparate as to keep our ſelves from pollution with o­thers.
• 4. That the Apoſtle, 2 Cor. 6.17. doth extend this place further then to the Jewes, or to Babylon, or the like particular place.
• 5. That the Jewes were not now in Captivity.

This duty of ſeparation is commanded likewiſe in the New Teſtament, to all Chriſtians: In 2 Cor. 6.14. &c. Be yee not unequally yoaked together with unbeleivers; for what fellowſhip hath righteouſneſſe with unrighteouſneſſe? And what communion hath light with darkneſſe; and what concord hath Chriſt with Belial? Or what part hath he that beleeveth with an Infidell? And what agreement hath the Temple of God with Idols? For yee are the Temple of the living God; as God hath ſayd, I will dwell in them, and walke in them, and I will be their God, and they ſhall be my people. Where­fore come out from among them, and be yee ſeparate ſaith the Lord, and touch not the uncleane thing, and I will receive you, and I will be a Father unto you, and yee ſhall be my Sons and Daughters, ſaith the Lord Almighty. Obſerve,

• 1. That great famous men for learn­ing and piety, Eraſmus, Beza, Calvin, Piſcator, &c. doe not thinke this to be reſtrained to Marriage (as ſome have dreamed4 by occaſion of the phraſe, Ʋnequally yoaked) but of communica­ting or partnerſhip with men in ſpirituall pollution: Plainely the Apoſtles bidding them Come out from among them, cannot relate to Marriage once plighted. For he ſtates the queſtion contrary (1 Cor. 7.12. &c.) That the beleeving married perſon may dwell with the unbeleiving yoakefellow. And the Apoſtle levels his ex­hortation againſt all ſpirituall pollution; and particularly againſt Idols, and Heatheniſh Temples, &c.
• 2. That the Corinthians were neither Jewes, nor were they in Babylon.
• 3. That unleſſe we thus ſeparate, God will not be a Father to us, &c.

In Revel. 18.4. this duty of ſeparating is commanded to all Beleevers by a voice from Heaven. John ſaith, I heard a voice from Heaven, ſaying, Come out of her my people, that yee be not partakers of her ſins, that yee partake not of her plagues. Obſerve,

• 1. That this is ſpoken to John a Jew, when the Jewes (properly ſo called) were not in Babylon) but in Jeruſalem, and Judea, as doe te­ſtifie the Goſpell of John, and of the other Evangeliſts. And
• 2. tis ſpoken to all Gods people, in oppoſition to all Nations that had been polluted, Verſ. 3. And
• 3. that it is meant of all fellowſhip with ſuch as uſe a polluted worſhip, with enmity againſt purity. As Chriſt is ſayd to be crucified in the ſtreet of the great City, which is spiritually called SODOM and AEGYPT, Revel. 11.8. Though crucified locally at Jeruſalem, yet ſpiritually in Aegipt and Sodom, becauſe thoſe names ſignifie filthy pollution, and enmity to purity. So Babylon is put to ſignifie the ſame in this 18. of Revel.
• 4. And to come out from Babylon is by the ſame proportion to ſeparate from polluted worſhip, and worſhippers that hate, and to their power perſecute them that ſtand for purity. And that pollution, and thoſe kinds of men are elſewhere then in Babylon. You ſee then a ſeparation commanded. Thus we ought to Preach, Jer. 15.19. If you take the precious from the vile, thou ſhalt be as my mouth. And thus ought yee to practice; elſe why doe you profeſſe purity and pretend to be Gods peculiar people (as Malachie 3.) Tis ad­ded therefore in that 15. of Jer. 19. Let them turne to thee, but doe not thou turne to them: If we Preach otherwiſe we are not Gods mouth. If you practice otherwiſe, you act not like Chriſts members, as we ſhall ſhew you preſently.

From the generall of ſeparation, let us come to the particular intended. I ſhewed you before in another diſcourſe, that there is no ſhew or faire pretence can be held forth, that the Children of Parents, whereof neither can be judged to be a Beleever ought5 to be baptized till the Childe grows up to manifeſt his own Faith, Gen. 17.7, 8, 9. Acts 2.39, 40, 41. Acts 16.31, 32, 33. 1 Cor. 7.14. Now I come to demonſtrate that we ought to ſeparate from mixt Communions, where good and badd are admitted. Thoſe that have not true grace, as farr as be­leevers of Miniſter and People can diſcerne, ought not to be admitted; thoſe that are to be admitted by the Officers and members of a Church, muſt be as farr as they can judge, true members of the true Chriſt, and of his true Church, 1 Cor. 10.16. The Cup and Bread are the communion of the body and blood of Chriſt. For we being many are one bread and one body. For we are all partakers of THAT ONE BREAD. And where the Church is rightly conſtituted by and according to divine Goſpel-inſtitution, God is ſpecially with them, to give them a ſpirit of diſcerning, 1 Cor. 2.10, 15. By right conſti­tution, to give you but a word now, I mean, A Church of a due matter and forme: The matter true regenerated perſons as farr Beleevers can judge, a man is alive by his breathing, and diſcerne the tree by his fruits, Jam. 2.26. (the Margin is Breath) Mat. 7.16. Forme an agreement, making known to one another their Faith and holineſs, that they will walk together accor­ding to the Goſpel-rules and examples touching Churches in the uſe of Or­dinances for Gods glory, and mutuall edification; and in order thereunto, to receive none unto the Communion with them, but ſuch as are manifeſted to the generality of them in the judgement of charity to be truely godly. Al this is couched in the inſcriptions of Pauls Epiſtles, calling the companies of godly ones in thoſe places,〈…〉〈 in non-Latin alphabet 〉Gathered or ſelected Congrega­tions, or Churches; and Saints, 1 Cor. 1.2. 2 Cor. 1.1. Gal. 1.2. Epheſ. 1.1. Phil. 1.1. Coloſ. 1.1. And is amplified in the patterns of Churches, Acts 2.41. to the end of the Chapter, Acts 4.32. And Paul chargeth it as a duty on all the Brethren of the Church of Corinth to caſt out the unworthy per­ſon, 1 Cor. 5. and therefore by the rule of contraries, he that is received in, ſhould be ſo received by the approbation of all; but of that more after.

This keeping out of graceleſſe people from the Communion, by the Officers and Brethren of a CHURCH is no new Doctrine, or pra­ctice, but ancient; ſo that in the ſeverall ages of the Churches as they leſſe or more degenerated, we have more or leſſe print and footſtepps of this left us. The very Papiſts (who before the Councill of Trent, ſaith learned Polanus, was a true Church, though moſt impure) had their ſhrif­tings, examinations, and confeſſions of people afore they were admitted to their Communions: The Epiſcopall way had it in forme of a Law in their Rubrick, for the Adminiſtration of the Communion, in theſe words, They that intended to partake of the holy Communion, ſhould ſignifie their names AFORE to the Curat; and if any of thoſe be an open, and notorious evill liver, ſo that the CONGREGATION is OFFENDED, or have done any wrong6 to his NEIGHBOUR, by Word or Deed, the Curat having knowledge thereof, ſhall call him, and advertiſe him in any wiſe not to preſume to the Lords Table, untill he have OPENLY DECLARED himſelfe to have TRULY REPEN­TED, and AMENDED his former naughty life; that the CONGREGA­TION may thereby be SATISFIED, &c, And the ſame order ſhall the Cu­rate uſe with thoſe, betwixt whom he perceiveth malice, &c. Not SUFFER­ING them to be partakers of the Lords Table, untill he KNOVV them to be reconciled: Or if one be penitent to admit him, but not the other, remaining obſtinate. As for the Presbyterial way you know that by their Directory, and Laws annexed, they muſt not receive any to the Communion that are igno­rant or ſcandalous, or prophane in their converſation. The Congregational way goe higher then this, viz. by conference, by enquiry, and by conver­ſation, to diſcerne what breathings and fruits of true grace appeares in a perſon, before the Church admit him to their fellowſhip and Communions. And this is one of the great quarrels of theſe times, that particular Chur­ches of the Congregational way, as men think, are too preciſe in their admiſ­ſions; that they muſt be perſwaded there is ſome grace in a man, and that "all the Congregation preſent at his admiſſion muſt be ſatisfied, that there" is nothing to the contrary known to them, but that he hath grace. There­fore to keep out thoſe from the Communion, of whom the contrary to true grace is known, may be eaſily granted, it being an evident truth of God. You heard before, twiſe out of the New Teſtament, COME OUT from a­mong them, add Phil. 3.2. Beware of Doggs; Who are they? Evil doers: and the Conciſion, viz. were not outwardly, and therefore likely not in­wardly pure. How beware? Mat. 15.26. The doggs muſt not eate of the childrens bread: And Revel. 22.15. the doggs muſt be WITHOUT, What doggs? Sorcerers, Whoremongers, Idolaters, and whoſoever loveth and ma­keth a lye. Accordingly tis ſayd, Revel. 21. (a Chapter that cannot be meant of Heaven, as, ſaith Brightman, and others, every Verſe can wit­neſſe) in the 27. Verſ. thus, INTO the New Jeruſalem; that is, the refor­med Church, no uncleane thing, or thing that defileth, or worketh abomina­tion, or maketh a lye ſhall enter. Which way ſoever we take this new Jeru­ſalem, either for a more perfect ſtate of the Church on earth yet to be, then hitherto hath been, or for an abſolute perfect ſtate in the higheſt heavens; ſure we can inferr no leſſe, then that we ſhould conforme to that patterne all we can, ſtrive towards perfection. Add according to all theſe places, that in the 1 Cor. 5.12, 13. The Church and its members, are ſayd to be WITHIN; all others are ſayd to be WITHOUT. Now conclude from all, as Doctor Ames doth in his caſes of conſcience, WITHIN, and WITHOUT, cannot be all one. If onely meet members, Saints, as the Apoſtle called them, Chap. 1. v. 1. be within, then thoſe that are not, ſuch7 are to be without: Accordingly the Apoſtle ſhewes us in this ſame, 1 Cor. 5. That not onely Heathens, or odious debaucht men are without, v. 9. but a Brother walking diſorderly, is to be caſt OUT, v. 2. v. 5. And ſuch a one that continues ſo to walke to be kept out; and they to carry themſelves towards him as one without, v. 11.

More particularly, 1. In 1 Cor. 5.2, 4, 6, 7, 8. tis ſaid. That the Corin­thians ſhould have mourned that the inceſtuous brother might have been taken away from among them. This the Apoſtles ſhews was their duty, and ſhould have been done, afore he needed to have ſent to them to doe it, becauſe they had neglected it. The Apoſtle goes on telling them that ſuch a one muſt be caſt out by them all. Purge out therefore the old leaven: likely that, Deliver­ing up to Satan, might be more immediately the Apoſtles ſentence: But the duty of all the Brethren, as well as of their Officer, or Officers, was to caſt him out, to take him away from among them, to purge him out, afore the Apoſtle ſent to them: For before he ſent to them, they all, the whole lump was leavened, ſoured, polluted, becauſe they had not done it; but had ad­mitted him to their feaſt, and ſtil now that the Apoſtle by their negligence is forced to take Cognizance of it; though as an Apoſtle, according to the juſt nature of that office, he calls upon this (as other Churches) to doe their duty, yet not the Apoſtle, but the whole Church of the Officers and Brethren, even that whole lump that had been ſoured, muſt doe the deed of caſting that inceſtuous perſon out. And they are ſtill levened till they doe it: therefore the duty lay on all, elſe the ſin could not have layne on all. The Brethren ſhould have watch mens walkings, ſhould informe, ſhould proteſt, ſhould vote a diſorderly Brother out, though an Officer be to re­gulate the meeting and debate, and to pronounce the ſentence. All the bre­thren muſt have a hand in it (Women being forbidden to vote or prophe­ſie in the Church, 1 Cor. 14.34.) I ſay an hand in it to caſt our the ince­ſtuous perſon, or the like offender, elſe the Apoſtle could not juſtly have charged the ſin upon all, without limitation. As their Women alſo might be guilty if they did not give information, and teſtimony, againſt ſuch a one in caſe they firſt knew of it. As the ſin of Achan (ſome others of neceſſity being privy to it, as circumſtances ſhew, and not teſtifying againſt him) is puniſhed on the whole Camp of Iſrael, whilſt he is unpuniſhed, and the whole Camp is threatned, now Achan is diſcovered, that God would not be with them, if they did not caſt him out; and therefore all in their ſeverall places, as farr as was needfull, were to act in it, Joſh. 7. So is it in the buſi­neſſe of a Church againſt an offending member.

From all, conclude theſe three rules,

• 1. That which may caſt out, after admittance, may keep out afore admittance. But not onely greater ſins as here, but ſmaller ſins, as the World count ſmaller (we will name them by8 and by) may caſt out; therefore they may keep out.
• 2. Rule, Thoſe that may caſt out after admiſſion, may keep out afore admiſſion; but the whole lump, all the Brethren of the Church of Corinth, as well as their Officer, are to caſt out, and any other might informe and give teſtimony; there­fore all theſe are to be ſatisfied afore any one be received in, if they declare they are unſatisfied. Quod tangit omnes (ſaith the rule of equity) ab om­nibus faciendum.
• 3. That which levens, ſoures, pollutes, a whole Church, doth mediately at leaſt, pollute ſuch a particular perſon as joynes to ſuch a polluted ſuch; yea immediately polluts ſuch a particular perſon that joyns in that act, that polluted that whol Church: Therfore a man or woman ought not to joyn to ſuch a Church as is polluted by keeping in it ſuch as walk un­worthy, much leſſe may a man or woman act with them in communicating with unworthily perſons, which is the very thing that (as the Apoſtle ſaith here) levens, ſoures, and pollutes the whole Church. If touching a leprous perſon, or dead body, in the ceremoniall Law, did pollute a Jew, and render him unmeet, for the preſent, to meddle with holy things; and to ſtand by the company that commit a fellony, or murther, not proteſting againſt it, doth by our Law make a man acceſſory; ſurely then there is more then no­thing of guilt to ſuch a ſoule that ſhall co-act with a Congregation in mixt Communions, that, according to the Apoſtle, pollutes them all.

2. 'Tis ſayd in that 1 Cor. 5. v. 9, 10, 11. I Wrote unto you in an Epiſtle, not to COMPANY with fornicators. Yet not altogether with the fornicators of this World, or with the covetous, or extortioners, or with Idolaters; for then muſt yee needs goe out of the World: But now I have written to you not to keep company; if any man that is called a BROTHER be a fornicator, or co­vetous, or an Idolater, or a railer, or a drunkard, or an extortioner, with ſuch a one, NO NOT TO EATE. Obſerve,

• 1. That the word Company, or keep company, is twiſe in the Greek,〈…〉〈 in non-Latin alphabet 〉that is, Not to be MING­LED TOGETHER, as ſtriking at unlawfull mixtures in relation to a ſpiri­tuall pollution.
• 2. That this unlawfull mixture is forbidden upon occaſion of fellowſhip, and keeping the feaſt with the leven of wicked ones among them, as to keep all of them for future from ſuch pollutions at the greateſt diſtance that might be.
• 3. That this buſineſs of avoyding ſpirituall polluting mixture, is of ſuch conſequence, that he writes twiſe about it, and that in two ſeveral Epiſtles, though the former of them be periſhed. And that therefore every ſingle perſon (as well as the whole Church) is to beware of ſpirituall polluting company with any one Brother that walks diſorderly, as the words are plaine, v. 11. and the exhortation proſecuted, v. 9, 10. in the words you and yee, muſt needs be underſtood diſtributively of any one, keeping company with one another in an unlawfull way, as the 11. Verſe ex­plains. For if the unlawful fellowſhip with one can a pollute many, ſure it can9 and will pollute one, unwarrantably accompanying ſuch a one.
• 4. Obſerve, that the Apoſtle doth diſtinguiſh of a double companying, or fellowſhip with thoſe that walke diſorderly; one ſo neceſſitated, as to buy and ſell, or the like, that whiles a man is not gone out of the World, he cannot avoyd. This the Apoſtle ſaith he doth not forbid. Another companying with diſorderly perſons, is a voluntary choſen fellowſhip, ſociety, or accompanying; as to eate with ſuch diſorderly walkers; this the Apoſtle peremptorily forbids * Election of evill company is the great detection of the evill heart of him that chooſeth that company. * And to know that others are ſpiritually in­fected, and that we have the diſtemper of originall corruption very apt to take infection, and yet voluntarily to thruſt into ſociety with them, is to bring upon our ſelves the guilt of our owne danger and infection.
• 5. Obſ. That the Apoſtle diſtinguiſheth between godly mens going out of the world and godly mens keeping an evil walker out of their company, and out of the Church. You cannot avoid it, ſaith the Apoſtle, unleſſe you wil goe out of the World, but neceſſitatedly, upon ſome unavoydable occaſions, you muſt have civil buſineſſe with men that are covetous, extortioners, fornicators, &c. But there is no neceſſity you ſhould have a fellowſhip with ſuch in eating, or at your feaſt, or among you in your Church. For you muſt caſt them out from among you, or you muſt withdraw from ſuch, 2 Theſ. 3.6. and not eate with them.
• 6. Obſ. That the Apoſtle allows expreſly that there may be a ne­ceſſity for temporal things, of having civill fellowſhip with evil men out of the Church, ſuch as never were Brethren; but he doth not expreſſe ſo much of men in the Church, or of ſuch as were once called Brethren, now walking diſorderly: As if the Apoſtle would have us conclude, that if we are ne­ceſſitated to have buſineſſe, and for that time fellowſhip, with men of evil converſation, it would be ſafer for us to ſupply that our neceſſity, in, or a­mong the company of them that alwayes were of the World, and never of the Church, then by any neceſſity (that can be ſupplyed any where elſe) to have to doe with men once called Brethren, but now walking diſorderly. Obſ.
• 7. That the Apoſtle down right doth declare that as we ſhould avoyd, what may be, all fellowſhip with worldly men, that are covetous, fornicators, &c. ſo much more we ought to avoyd all fellowſhip with covetous, forni­cators, &c. once called Brethren.
• 8. Obſ. That the Apoſtle in reckoning up the ſins that muſt divide fellowſhip, he doth not onely name greater and groſſer ſins, as fornication, drunkenneſſe, extortion, but ſuch as in common account are leſſer, and in their nature more mental or aiery. As 1. Idolatry (but to ſit in the Idoll Temple, and eate or drink with the company, chap. 8. and chap. 10.) And there is the ſame reaſon proportionably in all unwar-ranted worſhip in matter or manner. 2. Covetouſneſſe, which is an heart, ſin, a ſpiritual mental ſin in the maine; extortion is the manifeſtation of it; and10 by the ſame proportion great pride may be included, &c. 3. Railing, which is a verbal ſin; and by the ſame proportion, all ſwearing and lying, as 'twas mentioned afore, is of the ſame nature.
• 9. Obſ. That the Apoſtle ſaith, that godly men muſt not with ſuch as walke in ſuch ſins as theſe,〈…〉〈 in non-Latin alphabet 〉, ſo much as EATE TOGETHER with them. Now if thoſe that are for mixt Com­munions wil ſay that this is meant of ſpirituall eating the Lords ſupper with ſuch afore named; then they yeeld the queſtion of avoyding mixt Communions; that godly men muſt not receive the Lords ſupper with co­vetous, railers, &c. If they ſay it ſignifies civill eating of our common meales in our houſes; then they grant by neceſſary conſequence, that we may not eate at the Communion with ſuch inordinate perſons; for if it be a ſin to eate our common meat with evil livers, once called Brethren, then much more unlawful to eate at the Lords Table with them. Surely, ſurely, the A­poſtle could not mean to be more careful to keep Saints more pure at their owne Tables then at the Lords Table. Of which I leave the conſciences of them that are for mixt Communions to judge.

Theſe few, of many things more that might be ſpoken againſt mixt Com­munions, wil be ſufficient to them that are willing to underſtand. But the unwilling, wil diſpute, though they bring but their owne phantaſies to op­poſe the plaine Word of God. And therefore I am not very willing to take the paines to follow them with anſwers: But, leaſt they ſhould perſiſt and be hardned, the rather becauſe we give no anſwer at al; I ſhal reply briefly, and the rather becauſe our cauſe againſt mixt Communions wil gaine by it, upon the minds of conſiderate men.

There are, I finde abroad, two ſorts of oppoſers; ſome more ignorant, others more cunning. To the firſt in the firſt place more briefly. Obj. 1. Objection, The Wheat and the Tares muſt grow together till the harveſt. Anſwer, Such tares, and ſo long, as are ſo like the wheat, that there may be danger in pluck­ing up them, to pluck up the wheat alſo, Matth. 13.29. But tares when they grow ranck, and appeare, they muſt be weeded from among the wheat, as we have heard afore. Obj. 2. Obj. Thou muſt forgive thy Brother to ſeventy times ſeven. Anſw. True of private perſonall offences againſt our ſelves. Them we muſt forgive often, if our Brother repents; but we cannot forgive his ſins againſt God. Theſe two Objections as they are levelled, ſtrike at all Magiſterial and Miniſterial diſcipline, evident in the Word of God, even in judgement of all judgements, Papiſticall, Epiſcopall, Presbyteriall, and Congregationall: And therefore theſe Objections are not rightly mounted. Obj. 3. Obj. 'Tis ſaid, 1 Cor. 11. Let a man examine himſelfe, and ſo let him eate. Anſw. This indeed is that thouſands of times repeated argument, by the vulgar, to no purpoſe: For Obſerve, 1. That one Verſe doth not containe all Gods minde; we muſt compare Scripture with Scripture; and ſo, Mat. 1118.15. & 1 Cor. 5. &c. of•aſting off & out from the fellowſhip of one that per­ſiſts in evil ways, eſpecially after admonition. 2. Self is a comprehenſive word, there is a mans ſelfe as he is a man; a mans ſelfe as he is an Husband, a mans ſelfe as he is a Father, a Maſter, a Magiſtrate, a Miniſter, a fellow-member and fellow-Communicant of ſuch a Congregation; all theſe are a mans ſelfe ▪ and a man muſt examine himſelfe touching all his ſins in all theſe relations; and ſo whether he hath done his duty to admoniſh his neighbor that comes to the Communion with him of his evil life, according to Chriſts rule, Mat. 18.15. &c. And according to that rule, if in caſe he doth not ſo hear thee, or others with thee, as to reforme (ſo the Greek,〈…〉〈 in non-Latin alphabet 〉, that is, though he heard thy words, yet he neglects thy counſel) whether or no haſt thou told the Church, til they caſt him off, as an Heathen or Publican. Our Sa­viour ſaith, a mans ſelfe is concerned ſo in his Brothers ſpirituall welfare, that a man muſt when he is to goe to worſhip, minde and conſider how tis with his Brother afore he worſhip: Study the fifth of Matthew 23. If thou bring thy gift to the Altar, and there remembreſt that thy brother hath ought AGAINST THEE, leave there thy gift before the Altar, and goe thy way, firſt be reconciled to thy brother, and then come and offer thy gift: Mark the reaſon following, Verſ. 24. Leaſt he deale with thee, and thou be caſt out. Surely the New Teſtament worſhipp is as purely to be kept, as the Moſai­call: And if we muſt be carefull when we goe to offer to God, that the minde of our Brother be cleer and quiet towards us: we muſt alſo be care­full that our conſciences, troubled at the ſins of our brother which we have againſt him, may be diſcharged, and thereby quieted afore we communicate with him. 3. Obſ. That this Let a man examine, &c. is ſpoken to Church­members in Corinth, that were Saints, and fit matter for a Church that they might receive in a due manner, and were not men of evill lives habitually. Ad to all that of our Saviour ſo often repeated, Thou ſhalt love thy neighbor as thy SELFE. A mans neighbour is a kinde of ſelfe. Obj. 44. They object, My neighbours ſin is not mine, and therefore his ſin is upon himſelfe, not on me if I come prepared to the Communion. Anſw. 1. We have ſhewed but now thou doſt not come prepared, if thou letteſt thy Brother alone in his ſinn. 2. Though his perſonal ſin of drunkenneſſe, ſwearing, &c. is not communi­cated to thee by a tranſmigration of that evil quality in him into thy ſoule, to make thee a drunkard or ſwearer too, like to him; yet it becomes the Congregational and Partnerſhip, or acceſſory ſin of thee and the Church, if thou and they let him alone to goe on in his ſin; and the meane while ad­mit him without controll to the Communion. When Adam had diſobedi­ently eaten of the tree of knowledg of good and evill, God would not let him eate of the Sacrament of the tree of life, but thruſt Adam out of Pa­radiſe. Adam and Eve both muſt be ſoundly ſchooled unto repentance afore12 they ſhall have any Sacrament allowed them, or types of ſacrifices impor­ting the ſame thing. And ſo in the New Teſtament, the Church of Corinth muſt caſt out the inceſtuous perſon, and muſt not eate with an inordinate brother, ſo long as unreformed; becauſe (mark the reaſon to the point in hand) if they do, they all, the whole lump is levened and ſoured. His ſin became the ſin, ſome how, of the reſt of the Communicants. If a member of a Corporation, or Company be unjuſt, contrary to the Lawes of that Corporation, or Company, though they doe not the ſame injuſtice, yet tis their injuſtice not to puniſh that member. 3. Thou that letteſt thy brother alone in his ſin, doſt contract a particular ſin to thy ſelfe: namely, the ſin of hating thy Brother, Levit. 19.17. Thou ſhalt not HATE thy Brother IN THINE HEART. Thou ſhalt IN ANY WISE rebuke thy neighbour, and not ſuffer ſin upon him. 1. Thou doſt hate him in not loving him ſo as to re­prove him. So this Text makes that love and hate immediate contraries. 2. He growing bad, if thou be good, thou canſt not but hate him in his evill way; and this hate is becauſe thou doſt ſuffer his ſin upon him, as tis plain alſo in the Text. 3. Hereupon ſecretly thou doſt hate him, and ſo, as to vilifie him behinde his back, as the phraſe, In thine heart, ſignifies (as Gen. 37.41. Eſau ſayd in his heart, that is, in ſecret) and all becauſe thou haſt not done thy duty, in reproving him. 4. Giving conſent to receive into a Church of­fice, or into the Church as a member, ſuch as are unworthy, if but through raſhneſſe and ſuddenneſſe of admiſſion, before thorough means and tryals be uſed to know ſuch, is a partaking of their ſins that are ſo admitted, 1 Tim. 5.20, 21, 22. Them that ſin rebuke, &c. I charge thee obſerve theſe, &c. With­out preferring one afore another. Lay hands SUDDENLY on no man, neither be partakers of other mens ſins. The Prophet Ezekiel chargeth on them that doe not reprove their Brother more then ſin; namely, judgement alſo, Ezek. 3.20. When a RIGHTEOUS man doth turne from his RIGHTEOUSNES and commit iniquity, &c. he ſhall dye; becauſe thou haſt not given him warn­ing, he ſhall dye in his ſin, &c. but his blood will I require at thy hands. You heard afore, rebuking is injoyned People as well as Miniſters. Obj. 5. Ob. The theefe repented at laſt; and an evill liver in his now comming to the Com­munion, ſignifies, for ought I know, that he doth repent. Anſ. 1. The theefe doth not repent by comming to an Ordinance of God, therefore this Obje­ction is impertinently urged. 2. He is now under an heavy judgement of God, which uſually more workes on the wicked, then ſingle Ordinances: therefore this Objection doth not ſuite with the point in hand. 3. Here is God making known to us, that the theefe repented at laſt; yea, the gra­cious words and confeſſions of the theefe of his ſin, and his juſtifying of Chriſt ſhew as much: But the dumb comming of a wicked man to the Communion, doth no more ſhew that he repents, then Judas his comming13 to the laſt to Chriſts Sermons and Paſsover, did ſhew that he repented of his covetous and trayterous heart. 3. By this Objection we ſhould ſtil con­ceive a wicked man to repent at every Communion, though between Com­munions he lives wickedly all his life long; and ſo never any Church diſci­pline ſhould be executed upon him, but Chriſts diſcipline be layd aſide and never uſed. 4. This of the theefe is but an example, which is an inartificial and inſufficient argument: and tis but one example of that kinde, from the beginning of the world, never the like to be again; as there was to be but one Chriſt, and to ſuffer but once on the Croſſe, and that once to ſhew his pow­er, in that his loweſt humiliation to forgive the theefe on the Croſſe. 5. But we have an evident rule to goe by, ſet down for us by Chriſt, how to deale with one that goes on in his ſins; and not for us to goe by gueſs, that when he comes to an Ordinance, a Communion, &c. he then repents: The rule is, Matth. 18.15. If thy brother ſhall treſpaſſe againſt thee, goe and tell him his fault between thee and him ALONE; if he ſhall hear thee, thou haſt GAI­NED THY BROTHER (ſee by this an hearing to obey and reforme is here meant) If he will not heare thee (Greek, to neglect what he heares) take with thee one or two more, that in the mouth of two or three witneſſes, every word may be eſtabliſhed. And if he ſhall neglect to heare them (the ſame Greek word ſtill) tell it unto the Church: But if he neglect to heare the Church (the ſame Greek word) let him be unto thee an Heathen or Publican. See, a man that walkes diſorderly is not to be truſted (for ought this Text al­lows) not one time after any one ſees his ſin, but that one Brother or Siſter muſt goe tel him of it alone, that ſo his ſinne may goe no further, nor the knowledge thereof, if he reforme. If not, the next time he is diſcovered a­gaine, two or three muſt joyne together to admoniſh him; and ſo to ſtop the ſin, and the diſgrace, if it may be, among them: If he goes on, then theſe two or three muſt complaine to the Church, or Congregation where he partakes of Ordinances: If he wil not be reformed at the admonition of the Church, then the Church, as tis a Church of Chriſt, can doe no leſſe then caſt him off as an Heathen: But if the Church ſhould be negligent to doe it, the pretence of ſaying, what can one member doe in this thing, and ſo of ſitting ſtill is eaſily removed; for if thou haſt managed thy buſineſſe ac­cording to this rule, there are two or three of you to call upon the Church, and to quicken at leaſt, the better party in it, to prevaile with all the reſt to caſt him off. If all this will not doe it, thou haſt this to doe, namely, to call in for the adviſe of other Churches, as they did, Acts 15. and until this be reformed, you have another remedy, namely, to withdraw Communion with ſuch a Church, as ſhal ſo groſly neglect their duty. For if, as in 2 Theſ. 3.6, 14. We muſt withdraw from every brother that walkes diſorderly; then ſure we have no warrant to communicate with a whole Church walking diſ­orderly,14 where there is more ſin and ſinners, with ſin upon ſin; that offen­ders ſins, and their owne, in not puniſhing him, and diſobeying the com­mand of Chriſt, preſſed upon them by thoſe two or three; and the judge­ments of Chriſt hang over the heads of ſuch a Church, as over the Church of Pergamos, and Thyatira, for not proceeding againſt the Balaamites, Ni­colaitans, and Jezabelians: Yea, as over Epheſus, and Laodicea, for being cold in their zeale. Yet in the meane while, there is no neceſſity for you two or three that have thus juſtly withdrawn, for a time, to be without that precious Ordinance of the Communion, ſeeing other Churches, more pure, to whom you complaine, wil allow you that priviledge til things be ſetled. But it may be, ſome will ſay this rule is, If my brother treſpaſſe againſt me: but his treſpaſſe is not againſt me. Anſw. David tooke it to himſelfe, that the diſhonour that was done to God by men of evil life, was in ſome ſort againſt him, Pſal. 119. Pſal. 139. And therefore he there lamented the ſin, and abhorred the practiſe. 2. If a Servant of your Family ſhould commit fornication, or drunkenneſſe with ſtrangers, not of the Family, you would ſoon charge it upon him or her, that they had offended againſt you, and all the Family. 3. If the offence doth not, or will not fall under the orderly admonition, firſt of one, then of two or three, ſo that thy brother goes o­penly on in his ſin in the generall obſervation of the Church; the Church without any more adoe, ſeeing his obſtinacy, may caſt him out; as 'twas the very caſe of the inceſtuous perſon, 1 Cor. 5. Laſtly, we anſwer to this objection about the theefe on the Croſſe, That men that have been noted to walke diſorderly, ſhould firſt give proofe and experience of their repen­tance, that they have confeſſed their ſins and forſaken them (as the Scripture ſpeakes) afore they ſhould be thought to repent, and be fit to come to the Communion; which we cannot righteouſly think they doe, who goe on in their old ſins, longer then they are at the Ordinances. If the Deacons, whoſe cheife truſt was onely the Churches ſtock of contributions, muſt firſt be proved, afore they be admitted into office, 1 Tim. 3.10. how much more ſhould the evil liver be firſt proved afore he be truſted (after his evill walkings) to partake of the holy things of God. I appeale to you, whether after a Servant hath been found falſe twiſe, you would receive him the third time, onely becauſe he comes and offers you his ſervice againe? Shall we deale worſe with God, and mens conſciences, then with our ſelves about our e­ſtates, and civil affaires. Obj. 66. They object as their grand plea, that Judas was at the LORDS SUPPER, and out of doubt at the PASSOVER. Anſw. 1. If he were onely at the Paſſover, it yeelds no argument for mixt Commu­nions; for from a ceremoniall forme of worſhip of a Nationall Church un­der the Old Teſtament, to an Evangelicall forme of worſhip of Congrega­tional Churches under the New Teſtament, is no true plumb and level to15 pitch the due height of the purity of the worſhip under the Goſpel. We ſee evidently all along the old Teſtament, that if men were but ceremoni­ouſly cleanſed, and not guilty of capital crimes, they were admitted to all Ordinances for the generall. But we ſee the New Teſtament rules are more exact about the partaking of the Lords Supper, as we have largely heard a­fore. 2. If Judas were at the Paſſover, and at the Communion alſo, afore he was openly diſcovered, it makes nothing for mixt Communions of ſuch as are openly known to walke wickedly, Chriſt now about to leave ſenſible rules of a viſible proceſſe, as might ſuit to his office, as he was a Mediator, would not now anticipate as a God and ſearcher of the heart, to keep out Judas from the Paſſover, becauſe he knew his heart was naught. This had been to have left us a pattern that would have been more againſt mixt Com­munions, then to keep out, and caſt out groſſe offenders; namely, to have ſo done by them, as ſoon as the Church had ſuſpected their hearts had not been right. 3. For certaine (if I doe not groſſy miſtake) Judas was not at the Lords Supper. 1. That which makes many miſtake that he was there, is the order of the ſtory of the Goſpel, as ſet downe by Luke, Chap. 22. Namely, becauſe firſt, there is mention of the Lords Supper, v. 20. Then af­ter that, followes the mention of Judas his hand at the Table, v. 21. And therefore as they thinke, Judas was at the Lords Supper: But we anſwer, that we have but the ſum of the hiſtory of the Goſpel; and the holy Ghoſt is not curious in obſerving the order of all things; and therefore the order is quite contrary in Matth. 26. Namely, firſt there is mention of Judas his hand at the Table, that ſhould betray Chriſt, v. 21, 22, 23. And then after is the mention of the inſtitution of the Lords Supper; but no more mention of Judas till he came with the Officers to apprehend Chriſt. So, that ſame order is obſerved by Marke, Chap. 14. Firſt in v. 18, 19, 20. Is the Diſco­vering of Judas, that he ſhould betray Chriſt: And then after, in v. 22. &c. is mention of Chriſts inſtitution of the Lords Supper; and no more mention of Judas till he comes with the Officers, v. 43. to apprehend Chriſt. So that we have two to one, for this order, that Judas was diſcovered afore the Communion, and therefore Judas might well goe forth (according to Saint John, chap. 13.) afore the Communion. And therefore Luke did not intend to ſet down thoſe things, according to the accurate order of the do­ing of things. Your moſt ancient mark in your Bibles, ¶ at v. 21. of that 22. of Luke, is uſed by the learned (afore we had any Verſes) to ſignifie a new matter, and that a diſtinct diſcourſe begins there. Namely, that when Chriſt did diſcover Iudas, he was at the Table with him (mark it, At the Table, tis not ſayd at the Communion) and with this begins the new di­ſtinct ſtory of Iudas his betraying Chriſt. But is not a joynt ſtory (in order of doing) knit on to the end or concluſion of the Lords Supper; though16 our Engliſh BUT, at 21. Verſe may ſeem to ſome to look that way. But in the Greek it is not〈…〉〈 in non-Latin alphabet 〉, which infallibly had ſignified BUT; but it is〈…〉〈 in non-Latin alphabet 〉, that is, Truly, or moreover, &c. which may well fit to begin a new diſtinct ſtory. And there is this further in that 22. of Luke, to prove, that Luke in that Chapter did not intend to ſet down things according to the order of doing, becauſe there is another diſtinct ſtory annext to that of the inſtitu­tion of the Lords Supper, namely of the Diſciples contention about Supre­macy, v. 24. ſet down with that ¶ afore it, which Matthew in chap. 18. 1. and Mark in chap. 9. 34. ſet down long before Chriſts betraying by Iudas. Yea, further the Evangeliſts doe not regard acurateneſſe of order (ſome­times) in ſpeaking the ſame matter in one and the ſame Verſe. For where­as many cry, all men muſt be firſt taught before they are baptized, building on that order of words, Mat. 28. Goe teach and baptize; in Mark 1.4. there is a contrary order, Iohn did baptize in the Wilderneſſe, and Preach: So that bare order of ſtory cannot yeeld any infallible argument that ſuch a thing was done then. 2. We affirme that for certaine (as farr as we can poſſibly ſee) Iudas was not at the Lords Supper, upon this argument out of Iohn 13. Chriſt and his Diſciples ate two Suppers afore the inſtitution of the Lords Supper. 1. The Paſſover Supper. 2. Their owne civill ſupper. 3. Fol­lowed the Lords Supper. For in this we all agree (I think) that the Lords Supper was the laſt of all, according to all the Evangeliſts, that relate the inſtitution thereof. The firſt Supper, namely, the Paſſover, we have it, be­ginning, and ending, Iohn 13.1, 2. (turne to the place, elſe you will ſee no­thing) This ſupper being ended, Chriſt riſeth from the Table, v. 4. layes a­ſide his Garments, takes a Towel, and water, and waſheth the Diſciples feet, v. 5. to the end of v. 11. In v. 12. he takes his Garments againe, and ſits downe: In v. 18. he ſaith; He that eateth bread with me, hath lifted up his heel againſt me. In v. 21. he ſaith, One of you ſhall betray me. In v. 26. the Diſciples having by Iohn asked him whom he meant, Chriſt plainely ſaith, He it is to whom I ſhall give a Sopp, when I have dipped it; and when he had dipped the Sopp he gave it to Iudas Iſcariot: Here you ſee they were eating againe. This the ſecond Supper, their civil Supper, becauſe of their Sopps. In v. 27. Satan enters after the Sopp into Iudas. And then, ſayd Jeſus to him, doe that thou doſt QUICKLY (Greek,〈…〉〈 in non-Latin alphabet 〉in the Comparitive degree, more ſpeedily) wherein, in effect (now Judas was diſcovered) Chriſt bids him be gone from amongſt them: the Devill was in him, and he might be gone. Chriſt bids him ſpeedily to end his treaſon, which he would doe. Then ſaith the 30. Verſ. he having received the Sopp went out,〈…〉〈 in non-Latin alphabet 〉, (a keen, a­cute, and punctuall word) Immediately; which can ſignifie not an Iota leſſe then that nothing of action intervened between Iudas his taking the Sopp, and with it the Devil, and Judas his going out. And v. 31. upon his going17 out, Chriſt in a laudative manner ſaith, Now the Son of man is glorified, and God in him; and preſently fals to Preaching, and laſt to Praying in that high ſublime and tranſcendent ſpiritual manner, Chap. 13. & 14. & 15. & 16. & 17. as never before, while Judas was with them. The Evangeliſt John doth not mention the Lords Supper, which was the third and laſt, for reaſons beſt known to the holy Ghoſt. But doth moſt punctually tell us, Judas went out immediately after the Sop, which clearly was at their ſecond Supper, Viz. their common civil Supper. And therefore ſtayed not at the Lords Supper, which was laſt of all, according to the other Evangeliſts. For if Judas had ſtayd at the Lords Supper after his receiving the Sop, he had not according to the text, gone out immediately. But the text muſt be true: therefore Judas was not at the Lords Supper. If this argument be too long, I will give it you another way in a ſhorter manner: At the Lords Supper which was the laſt Supper, there was neither Sop nor Sauce; Chriſt mingled no ſuch thing, or Sippets in Wine, or, &c. that we read of: But Judas went out immediately when he had received the Sop; for being then diſco­vered, and filled with Satan, Chriſt, in effect, bid him be gone. Therefore Judas was not at the Lords Supper. I wil yet, if it may pleaſe, give it you a third way: John expreſly mentions that Judas was at the Paſſover, and the common Supper, but doth not ſay he was at the Lords Supper, not men­tioning the Lords Supper at all; and the other Evangeliſts, or Scriptures, doe not affirme Judas was at the Lords Supper; therefore wee have no ground to beleeve Judas was there.