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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86500	The mischeife of mixt communions, fully discussed. All maine arguments on both sides, are largely canvased. Many difficulties demonstratively cleared, as that Judas was not at the Lords Supper, &c. When, and how was the originall of parishes in England. Severall cases of conscience resolved. As in case unworthy ones thrust into the Lords Supper; what single Christians should doe, and what the congregation should doe. A discovery what is the originall, and rise of all these disputes, and how a faire end may be put to all. / By Doctor Nathanael Homes.	Homes, Nathanael, 1599-1678.	1650 (1650)	Wing H2569A; Thomason E607_8; ESTC R205868	24,915	24

among the Lutherans partly in Doctrine namely that of Consubstantiation and partly in ceremonies many Christians gathered themselves into purer Churches at Geneva c. And here in England of late the Presbyterian Churches were a little refined in some things out from the Episcopal congregations So then to tell me there must not be separation upon separation and that if another discerne not the Lords body yet I doe and if another hath no right to it yet I have c. these are all contrary as well to former practice as well as rule and are impertinent to our point in hand Churches that will be called and counted Churches must be constituted as Churches and act as Churches they must be godly persons joyning together and setling their officers among them with one unanimous consent to keep out unworthy persons and upon due complaint and proceeding as aforesaid to cast out unworthy persons So the dispute is at an end Consciences shal not be troubled No danger of separation Good mens consciences shall be cherished and bad men shall be shamed till they repent the dogs shall not have opportunity to snatch the childrens bread nor the children afrayd to goe to their meals lest if they let not the dogs take share with them they bite and teare them Is he a wise governour of a Family that will say Children Servants goe to dinner let the Dogs alone to share with you though they take of your meat doe you take your meale When he may far easier by help of his Family shut the Dogs out if they be so unruly And t is at least as unwise an exhortation to stir up godly men to goe to mixt Communions as to incite them to goe thither when t is known that there are many there that have Plague-sores upon them Sure spirituall infection is worse then corporal and the soule more precious then the body But in your second Reply to our Objections you say ●…ir se●…d Re●… that that 1 Cor. 5. about Leven and that 1 Cor. 10. of one bread doth not signifie any spriritual pollution by reason of society at the Lords Supper But that in 1 Cor. 5. only signifies that the Church of Corinth might be corrupted by the incestuous persons evill example if he were not cast out And that in 1 Cor. 10. cannot signifie that either the wicked man can become a true member with me ●…r Du●… or I a false member with him by reason of fellowship at the communion To which we duply and answer thus to both places distinctly 1. To that of 1 Cor. 5. t is evident that the Apostle speaks in the past time of things past not of what in future that evill example might effect but of an evill past that 't was their sin all the churches sin that they had not been humbled for letting such a one abide a member amongst them v. 2. Secondly That he speaks in the Present tence of their present condition that the whol lump of them was now at present levened by that person being one of them though they were unlevened in their persons in regard of regeneration or else they could not be sayd to be levened but rather to be very leven yet levened in their actions in regard of polluting mixture and polluted worship 3. For future 1. The Apostle cold not imagin that by example all the church of Corinth could become incestuous persons but Paul speaks of the danger of the levening the whole lump 2. He speaks of keeping the feast purely and of not eating with a Brother walking disorderly Therefore from all its plain the Apostle drives at more then evill example namely at evil of Church-communion with unworthy persons so likewise to the 2d. place Viz. 1 Cor. 10. we say that as there is a Anti-federall unholinesse or uncleannesse in children whose Parents neither of them are beleevers though these children may be elect and in time may beleive 1 Cor. 7.14 And a matrimonial-like or a tanquam conjugal union between an Harlot and a Christian whiles that Christian by temptation c. fals into that ditch as Solomon speaks of which union see 1 Cor. 6.15.16 18. So there is a confederate onenesse unto spirituall pollution or purity according to the matter and manner of worship men joyne in If in the due partaking of the Lords Supper t is the Communion of the body and blood of Christ 1 Cor. 10.16 If in eating and drinking at the Idolatrous feasts they that did so though Christians are said to partake of the cup of Devils v. 20. And by the same proportion a compound of good and evil doth make the partners in the same to share in that evill mixture as we have heard much afore 2. Let us speak something to their arguments for mixt Communions a little will serve because former things have anticipated Ob. 1 1. They say it is certaine that there were great offenders at this time in the Church of Corinth some that made themselves drunk at their love feasts at the Sacrament chap. 11. some that even denyed the resurrection chap. 15. and sundry other greivous offenders 2 Cor. 12.20 21. yet are they still a Church though these uncast out and he no where blames for comming to the Lords Table because of them no not in that 1 Cor. 5. An ¦ swer To this our answer is ● That the Church of Corinth might farr better be called and accounted a Church then the ordinary Parochiall Churches here among us 1. Because Corinth for the generality were in matter a Church of such as were called to be Saints and sanctified in Christ Jesus chap. 1. v. 2. And they were altogether a Church in forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly gathered and united of such according to the Apostles direction 1 Cor. 11.34 and 1 Cor. 14.40 But Parochiall Churches in the matter for the generality consist of prophane and ignorant and their forme and union is onely by the Gutters and Stones and Posts of the Precincts of the Parish making them to belong to that congregation of that Parish But when they move house but over the Gutter into another Parish they are no more of that Parish Church Here is no spirituall bond relation or mutuall owning or reciprocall watching between Minister and People or between People and People So that this Objection doth nothing helpe the now Churches that are for mixt Communion least of all these defending mixt Communions which the Church of Corinth did not If they brake the commandement of God yet they did not teach men so So that in many respects it was safer to call Corinth a Church and more tolerable to communicate with it then with the Parish Churches now extant The Church of Corinth however at a time negligent yet the rule was known and own'd among them to keep out and cast out the unworthy 2. We answer That it is not true that the Corinthians are not blamed for comming because of them uncast out

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. T is 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 ought 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 wrong 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 t is 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

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 t is 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 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 't was 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. 6 6. 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 to 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

Communion and keeping of the spiritual feast 1 Cor. 5.2 2. Though to come to the Lords Table if it may be had according to Christs institution is an undoubted duty yet it is not an undoubted duty that any should come to take a sin upon them that they should come to known mixt Communions where other mens sins some how as we have shewed become theirs 3. The company of unworthy persons at the Communion is more then a circumstance for the contrary namely Saints meeting in faith and charity to partake of the Communion is of the essence i. e. of the matter and forme of the Churches right receiving But where there is a mixture of evil persons there is no ground of Scripture to beleeve I do doe wel nor any vertuous object in such unworthy persons for me to love them as fellow Communicants 4. To except against unworthy persons and because they are admitted for me to forbear the Communion is not a mistake that cause is just as we have shewed afore and shal after There is a mistake at least or more by your own intimation in them that having authority doe not keep unworthy ones away and in those unworthy ones that they keep not themselves away And if the former will bring a defilement on themselves and the latter wil bring judgement on themselves I cannot be excused if I may keep my selfe free from both and will not Distinction of Parishes in England were made by Pope Honorious about 1200. years since and so of no divine institution nor inforce any divine obligation for me to receive only in mine own Parish The Scriptures send me to a true Church not to a Parish If one Church be polluted and there is another not farr off that is free from that known pollution in ordinary prudence one would choose pure things afore polluted It s a stated case in Casuists as in Doctor Ames cases of conscience c. that a man may goe from a polluted Church to a pure Church and yet here is no danger in such a particular person of separation upon separation as you after object if Churches will doe their duty If a Church wil separate from the rule of the Word what would your conscience troubled at it doe in such a case Would you against conscience offend and transgresse with the rest For fifthly If a matter about religious things be against my conscience though by mistaking the godly Casuists resolve that till I be informed I shal sin against conscience to doe it So Doctor Ames and study Rom. 14.22 Yea so Saint Paul Rom. 14.23 whatsoever is not of faith is sin For the Apostle speaks of things indifferent and so of matters that I might have done and 't was my ignorance that I was not perswaded I might have done them and therefore Paul exhorts Brethren not to eate any thing to the offence of a weak Brother Rom. 14.20 21. although t is his weaknes to take offence about kinds of meats And therefore sixthly we say why doe not Churches that use mixt Communions more tender the consciences of them that cannot bear these mixtures They keeping out the unworthy would prevent all this adoe Save your words and Paper and Ink in writing in behalfe of mixt Communions what need we plead for rubbish We cannot be too pure in our practise according to the Scriptures If the Church and Officers be they whom you meane have authority to keep out unworthy ones from the Communion so had the Church of Corinth 1 Cor. 5. And I know none else but the particular Church by joynt consent have the immediate proper power why do not they doe their duty Why must there such load be layd upon a particular tender conscience that out of conscience doth abstaine from a mixt Communion whiles the whole congregation goe on in their sin of admitting sinful mixtures and suppose against conscience and against admonition For sure no Minister and People more or less in any congregation but could wish that unworthy persons were kept out And the case here as before touched is not onely of one private person as private For we put the case as men according to rule ought to act in case they were so imprudent as to incorporate to a congregation that shunned not such mixtures a godly man sees a neighbour that came to the Communion transgresse he admonisheth him of it c. according to Matth. 18.15 The matter at last by these two or three Brethren is brought afore the Church Here is more then one And in the Church they act as publick persons fellow members As three Justices on the Bench are publike persons though there be twenty more there If these three brethren with some other that no doubt will adhere to the rule cannot prevaile against the Officers or major vote to cast out the unworthy a withdrawing from such a congregation is not upon so private a consideration Yea the matter is of so publike a concernment that other Churches must blame that Church if they reforme not and countenance such as withdraw according to rule in 2 Thes 3.6 14. because they cannot attaine the end of that rule Matth. 18.15 Sure if we must withdraw from any one Brother walking disorderly contrary to rule as t is in that 2 Thes 3.6 14. then much more from a whole Congregation of Brethren walking contrary to rule and so offending Christ and the consciences of his Lambs The design then is not separation upon separation but to keep Churches to the rule But to speak al in a word Parish congregations for the most part as in relation to the communion have so il a constitution that they cannot tel where to begin to reform and then they must defend it seeing they cannot amend it and so break Christs Commandements and teach men so But if it be separation upon separation or a taking Churches out of Churches t is a thing I think not contrary to all rule 2 Cor. 6.14 to end Revel 18.14 explained afore and the best Saints generally in all ages have practised and they also I mean the Presbyterians that cry out against it There was a true Jewish Church and particular Jewish Synagogue-congregations among which Christ Preached for three yeares and an half yet Acts 2. and thence forward out of them was a separation and a gathering of Christian Churches Therefore simply and absolutely to go from Church to Church or gather Churches out of Churches is not unlawfull Again the Romish Church was a true Church as famous Polanus proves though a most polluted one it was essentially a true Church till in the Councill of Trent they pronounced an Anathema against all the maine truths of Christ and so gave him a bill of divorce yet justly when Luther Preached more light and holinesse many Nations and among them anon England did also separate from them and their congregations departed from them in Doctrine in part and in forme of worship Many corruptions remaining

no not in the 1 Cor. 5. For we argue thus if they are blamed for not casting out unworthy persons but let them abide as members with them in 1 Cor. 5. they must needs be blamed there for comming to the Communion with them and if they are told in 1 Cor. 5. that they must not eate with any Brother that was a lesse sinner then any named in the Objection namely a railer or a covetous person then sure the blame of the breach of this command in 1 Cor. 5. is upon them if after this they did eate with them at the Lords Table 3. We answer that in 1 Cor. 11. first Paul blames them for comming together to their Church-meetings to their hurt v. 17. where the Apostle plainly tels them they were the worse for those meetings and his figurative speech in an Hyperbolicall Meiosis namely I praise you not is a vehement reproofe of them as the witty Objectors well understand and this sharp reproofe is the Preface to all the Apostle would Declare to them both the first and second part of his Declaration against them which two parts should seem by the Apostles therefore in v. 20. did unhappily depend Their disorderly communicating sprang from their divisions Againe in that 1 Cor. 11. the Apostle bids them examine themselves whether this were right receiving And brings them to the institution just as Christ reproved sins against marriage And in the Lords institution of his last SUPPER there is not onely rule but example that after Judas tooke the Sop and thereby was discovered which Sop must of necessity be before the Supper Christ in cleer effect bids him be gone and punctually t is said upon the receiving of the Sop he immediatly went out John 13. Fourthly We answer as full to all the great offenders mentioned in the whole Epistle afore and objected here in the present Objection Paul concludes his Epistle with this direction to the Church of Corinth If ANY MAN love not the Lord Jesus LET HIM BE he doth not say I pronounce him so but let him be ANATHEMA MARANATHA which is the forme of the great excommunication Ob. 3 3. They object for mixt communions That he that eateth and drinketh unworthily eateth and drinketh damnation or judgment to HIMSELFE not to others An ¦ swer We answer first It should seem that men for mixt Communions will grant gratis that unworthy communicants may drink damnation or judgement to themselves rather then they will by the rule Matth. 18.15 keep them from so drinking For if they were kept from the Communion they could not be sayd to drink their own damnation or c. 2. Behold what a sophisme and fallacy here is in this Argument The poore ignorant prophane unworthy wretches in comming to the Communion drink damnation to themselves therefore the able gifted Brethren and Ministers and such are the objectors doe not drink pollution to themselves in comming and drinking with them at the Communion But t is plaine by that which hath been argued against mixt Communions that the unworthy receivers drink pollution to the other and they in communicating with them doe pledge them 3. The Lord in Ezek. 3.18 teacheth us better Logick and pertinent to the thing in hand When a righteous man doth turn from his righteousnesse c. he shall dye because thou hast not given him warning he shall dye in his sins but his blood will I require at THY hands You see here that there is danger to the sinner and to him also that did not endeavour to reclaime him Con ∣ clusion The rest of the Objections are not worthy the considering therefore let me conclude with bewailing these times which succeed and exceed former times of false Prophets false Teachers and Pharisaicall Rabbies and Professors who spend their wits and parts to keep holinesse low in Doctrine and Practice Saying Every man that can say the Creed the Lords prayer and the ten Commandements is a Christian yea if he doth but confesse Christ is come in the flesh and come to Church as they call it he is a Christian that all Infants whatsoever although both the Parents be apparently unbeleevers ought to be Baptized That all the Parishoners offering themselvs ought to be admitted to the Lords Supper To Preach spirituality and of the inward power of the spirit of Christ in a soule are but strange phantasies of mans wit and that an ordinary man a faith and troth Professor hath the spirit of God as well as another whom you cal a Saint With many the like holinesse-depressing doctrines and suitably as needs must the people practice Thus as in Jer. 5. v. ult The Prophets prophesie falsely and the Priests bear rule by their means and my people love to have it so and what will yee doe in the end thereof Thus in 2 Pet. 2.1 There were false Prophets among the people as there shall be false Teachers among you c. How shall we know them By their laying holinesse low despising or bringing into contempt Christ making the way of truth evil spoken of through covetousnes making merchandise of mens soules or salvation leading or leaving people in their riotings and wantonnesse c. throughout the Chapter The Apostle teacheth us better 1 Cor. 12. v. ult covet earnestly the best gifts and I will shew you a more excellent way and chargeth us Phil. 1.10 as we wil shew our selves to be syncere to approve the things that are excellent and to be without offence So that if it were lawful to have som unworthy at the communion but it were best or more excellent to have none we should choose the best way and that which is most excellent You see notwithstanding all objections that this truth stands firm that persons known to walk unworthily and unbeseeming an ordinary true Christian should not be admitted to the Lords Supper nor should true Christians communicate with such unworthy ones in case others will admit them And the trut● is to speak my conscience therefore ordinary partakers of mixt Communions are so little reformed because the Church-rules Mat. 18.15 2 Thes 3.6 1 Cor. 5. are so neglected and in stead thereof gracelesse men are nuzled up in a self-flattery because admitted to the priviledges of the best Saints and the best that partake of such mixt communions are not so quickned and comforted because polluted Ordinances are not so blest to men that by neglect of rule pollute them Study that place Ezek. 22.26.28.31 and that in Mat. 15.3 6. Qu. How should a Congregation know what a Communicant is Ans By conference by enquiry by conversation In other things men would be inquisitive by those means to know exactly as in matters of Marriage servants Partnership c. Qu. But may not Congregations for all those wayes by them used be deceived in admission of some Ans 1. Not ten for one 2. In observing the rule to their power they keep themselves from sinning against knowledge and through negligence 3. If any such break out and appeare worse then they were they are to be cast out if not reformed according to rule * But those assemblies that take in among them those that are apparently bad at first they cannot with any shew of Justice according to their principles cast out such whiles such because they are as good at last as at first Viz. naught all along 4. In carelesse Congregations receiving all to the Communion men come in openly bad because no stop is made and so continue because no orderly admonition is exercised but in Congregations that are exact to look well to the Gates of the Church and yet some make the Church beleeve they are right because they pronounce Shibboleth right I meane they make a laudable confession and are unblamable in their conversation and so creep in and at last appear to be naught it is the sin of the received not of the receivers and they lye open to the Law of Churches to be thrown out because growne worse And usually unsound hearted Professors doe grow worse for this reason because Pharisaically they trusted in their relation and membership c. Lay all together and consider whether the way we have propounded or the way of mixt Communions doe most tend to purity and reformation which we professe and pretend in opposition to former corrupt times The Lord give the Reader understanding in all things Amen FINIS