Vindiciæ foederis, or, A treatise of the covenant of God enterd with man-kinde in the several kindes and degrees of it, in which the agreement and respective differences of the covenant of works and the covenant of grace, of the old and new covenant are discust ... / [by] Thomas Blake ... ; whereunto is annexed a sermon preached at his funeral by Mr. Anthony Burgesse, and a funeral oration made at his death by Mr. Samuel Shaw.

CHAP. 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 vi∣sible Churches.

2ly. IT farther followes that a man by vertue of covenant, being thus enrighted to membership, in the Church uni∣versal visible, and baptized into this body, there needs no far∣ther

covenant 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 re∣ceived them, Rom. 14. 1, 3. we may apply to those that make profession of the faith, being able to make application of his rea∣son, 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 ba∣ptisme, upon profession, and by baptisme their right to Church-fellowship in any visible Church-society. I should finde the Scri∣ptures 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 conver∣sion) 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 A∣nanias 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, be∣cause 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

exceptions taken, and some refused by the forerunner of Christ, John Baptist. One laying down this Proposition,a That men seeking admission into the Church, are not to be received without far∣ther 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;b The Pharisees (saith he) did seek baptisme, but John did not ad∣mit them, being unworthy; to whom he addsc Aretius, who sayes, They sought baptisme, but he seems to think (saith our Au∣thour,) that they were not by any means baptized. But how emi∣nent soever their authorities are, their reasons are very weak. The Baptist reproved them, called them to repentance, and there∣fore did not baptize them; when the text seems to speak the con∣trary. For, as soon as his reproof with his exhortation is end∣ed, 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 an∣swer 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 thresh∣old by Gods threshold, of which he so sadly complains, Ezek. 43. 8. or rather justle out his threshold with ours, denying ba∣ptisme to be any door for admission, at which the primitive Saints entred▪ and setting up a covenant, of which Scripture

speaks nothing; 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 Mo∣narch, 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, dwel∣ling together, ought to associate themselves and joyne with those of that neighbourhood, according to their best conveni∣ence, 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

people, 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 ta∣ken 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 inhabit∣ing 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 dis∣senting 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 Pa∣rish-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 ha∣bitation joyned together.

Thirdly, all professing Christians in such cohabitation (especi∣ally the civil power authorizing) are to be esteemed and judg∣ed 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 Scri∣pture-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 lay∣ing 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

Infancy into the fellowship of the Church, are initiated members of the same Church, though des••itute of spiritual grace, until they just∣ly deprive themselves of the priviledge of that fellowship. For e∣ven 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 con∣cerning 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 fellow∣ship 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 admis∣sion of the party baptized into the visible Church, but, &c. Admis∣sion 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 admissi∣on 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 admissi∣on, 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

they 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 enqui∣red and debated.

Fourthly, 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.

James 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, 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 health∣ful 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 swallow∣ed; howsoever that be a detriment, a blemish, as the A∣postle 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, though polluted and defaced with additions and false glosses, there is a Church, though polluted and erroneous; Where the essen∣tial 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 be∣ing of a Church, having the Scriptures and several funda∣mental truths from thence, as the Church in Christs time from the hand of the Scribes and Pharisees, though the

worst 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 defa∣ced, 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 pollu∣ted 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 can∣not come near it. That on which they feed, is not the sin∣cere 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 conse∣quence 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 im∣pure, 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 a∣bove 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 ble∣mish, where all is right in doctrine, it can hardly be con∣ceived, 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 re∣sidence.

4. Doctrines, which are as the covenant-draughts between God and a people, have their taints or crazes in the founda∣tion, 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

Jerusalems 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 cra∣zes 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, irrepair∣able. Truths doubted, disputed, questioned, I call a craze in the foundation wonderfully dangerous, not alwayes damnable; the case of the Galatians, of whom the A∣postle 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 do∣ctrines, that cut off from Christ, Gal. 5. 2. Here, all those that are builders in Christs work, that are pil∣lars, 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 ru∣ine, and rottennesse, that is irremediable, and irreparable. Besides breaches in fundamentals, there are breaches in super∣structions, 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 Anti∣christ was raised to his height and strength in his delusions, and Antichrist still holds them of all sorts and sizes; Ei∣ther of both of these, may••e Negative, or Positive. Nega∣tive, are such where the doctrine of faith is not laid, Posi∣tive,

where 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 sti∣led a wise Master-builder, 1 Cor. 3. 10. makes known the whole counsel of God, Acts 20. 27. and builds not up de∣fective Churches.

5. All errors being against Christ, 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 in∣volves the Apostolick Church, and all Churches in successi∣on 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 man∣hood, 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 over∣throw it, in some of the necessary parts of it, his King∣dome, Priesthood, or Prophetical Office. These are over∣thrown, 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 discern∣ed. These things being premised, we must bring it home to our purpose. 1. Where fundamental truths are not only

questioned, doubted and disputed, but abjured and deny∣ed, errours directly or by immedate clear consequence intro∣duced 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 in∣to 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 pro∣vide 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 cry∣ing, Get out to Pella. Foundation-breaches seen, and suf∣fered, 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 preach∣ed 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 resurrecti∣on in Corinth, had better pleased then those that had left the place for their sakes that denyed it. A Church may not onely degenerate, but apostatize; may not onely languish, but lose her vital spirits, may not onely displease her Bride∣groom, but suffer a divorce; perhaps keep the title of a wife, and indeed be a strumpet, and want all evidence of re∣lation 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

being cast out of their employment, and the lowest of the people, men of self-consecration, set up in their stead af∣ter 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, im∣prisonments unavoidable, or peril of life, Or by the Eccle∣siastical power in excommunications, when men are dri∣ven out, or necessitated for soul-subsistence to go out, there is full liberty and warranty to leave, But when Or∣dinances in a saving way, may be enjoyed, with liberty and safety, no Laws being enacted for their so heavy persecuti∣on, or through indulgence or connivence not put into ex∣ecution, 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 o∣ther that waited for redemption in Jerusalem, held com∣munion 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 lan∣guage, 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 for∣bidden to partake of their sins, lest we partake of their plagues,

Rev. 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 onely 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, provided that doctrine be such, in which men may have com∣munion for edification; If we look upon the people of Israel through the revolution of all times, after they were a vi∣sible body come out from Abrahams loines, we may finde high titles given them of singular glory by reason of privi∣ledges, 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 ap∣pertaine 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 stiffe∣necked, 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 Scri∣ptures, 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,

unclean, lascivious, luke-warm, having onely 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 com∣munion in such Churches, we may enquire what was their practice, They did not leave them, but made it their busi∣nesse, 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, that for religions sake would re∣tire 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 assist∣ance.

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 neg∣lect of Church-discipline, in the toleration of such publick scan∣dals 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 se∣lect 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 separa∣tist 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 dis∣cipline

then 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 ap∣peare in the labours of Master Parker, though distasted by him that prefaced before his work of Ecclesiastical Po∣licy, Master Paget, Master Ball, Master Brightman laid us low enough, when he did not onely parallel us with luke∣warme 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 A∣sia, 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.a Therefore their er∣rour is wicked and blasphemous, who so for∣sake the Church, as if Christ were altoge∣ther 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 pra∣ctice? 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 pervers∣ly 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 〈◊〉〈◊〉

feasts with his elect in our Congregation, entertaining them mu∣tually, 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 Ordi∣nances of Christ, when Church-Officers receive in, for mem∣bers of the Church, those that are most scandalous and wic∣ked, 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 Of∣ficers, if they suffer them to go on in such a manifest breach of rule without due proceeding against them for their refor∣mation? and after some caution given he concludes, It is essential to Community to have power to admit unto commu∣nion, 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 ap∣pears by the Apostles reproof, chap. 2 20. I am sure, that if any Church, have such as were to be found in Corinth, for igno∣rance, Idolatry, faction, oppression, adultery, lasciviousness, prophanation of the Lords Table, they will be judged suffici∣ently 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 abun∣dantly justified; Church-guides (at least in some places) were then, so far at least, guilty in their admissions. 3. What war∣ranty 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, up∣on

that 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 proceed∣ings, either many a meet member will be kept without, or else many an incompetent judge, must be taken in, ma∣ny 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 ma∣ny a free-borne Subject, that never had a thought of inter∣essing 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 commu∣nities, yet every Member hath not his interest, for vote to re∣ceive into their body. When the chief Captaine bought his Freedome in Rome, Acts 22 28 I scarce think, every Free∣man of that society was consulted in it, neither did Paul

when 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 recei∣ving 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 aber∣rations.

Fifthly, 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 con∣ferred 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 with∣drawing from thence, where Christ is pleased to keep residence. But letting these passe, I shall onely 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 Church∣es. 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 pro∣vidence 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, distinct from the Church

of 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.

Notes

• 2. Coroll.
• a

  Competentes non sunt admit∣tendi in ecclesi∣am, quia compe∣tunt sine ulteri∣ore satisfacti∣one.
• b

  Phariseos baptismum pe∣tentes ad ba∣ptismum indig∣nos nonadmisit, inquit Paraeus.
• c

  Baptismum pe∣tierunt, inquit Aretius, at baptizatos fu∣isse nullo modo videtur judica∣re.
• Positions con∣cerning particu∣lar visible Churches, where nothing is want∣ing to the being of a Church, yet much more may be required for the well order∣ing and regula∣ting of it.
• A people in a vicinity or neighbourhood ought to associ∣ate according to their best convenience, for participation of Ordinances.
• Professing Christians up∣on tender of themselves ought to be e∣steemed mem∣bers in the places where they inhabit.
• Reformation of abuses in Churches is much rather the work of Christians in Churches, than separation from Churches.
• A Church is pure where the pollutions and taints are not soule.
• Foully polluted and defaced, it is a Church, re••ains a being though pollu∣ted and erro∣neous.
• Purity or im∣purity in do∣ctrine, espe∣cially gives Churches d••n••∣mination.
• Errours in do∣ctrine, are ei∣ther in the foundati••u or superst••uction.
• Errours have their estimate accordingly as they rise up a∣gainst Christ and obscure his glory.
• Separation in some cases ne∣cessary.
• Corruption in conversation hardly admit of separation.
• Aut de fatuis virgiuibus es aut de or••den∣tibus si de ••a∣tuis Con••regatio tibi necessaria est, si de prudentibus tu congregationi Corruption in discipline hardly admits of separation.
• a

  Scelestus 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 dis∣cu••••bere, ubi vident Christum non pudere An illo sanctores & mun∣diores er••••t? Sed quare se non co••vincunt suo ipsorum usu•• Non possunt i••ficiari quin p••iùt in Chri∣stum crediderint qu••m fecerunt no∣bis divortium? unde haec illi fides? Annon expraedicatione in nostra ec∣clesia? Nu••quid autem praedicare quis potest nisi mittatur? Rom. 10. 13 Quid ••••go verbum propter la∣bem ••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 inve∣nietis.
• To gather Churches out of Churches to make up one Congregation out of many is unwarrantable.
• Sol.