THat the Sacrament of the Lords Supper is a most sa­cred Ordinance, and ought to be used in a sacred manner; that it ought not to be polluted by pro­phane persons, and such as come altogether unwor­thily and unpreparedly, all will easily grant; That such as these, ought to be kept back and not to be admitted, yea that every one in his place and order, according to that power which God hath given him, ought to use his best endeavour to keep such back, will not be denied by any that desire this holy ordinance may be preserved in its purity: But if for want of right Discipline (which is yet wanting in most Congregations of the Kingdome) or want of right Excercise of this Discipline, some Un­vvorthy ones do thrust in and mix themselves with others in the use of this Ordinance, whether it be lawfull for a worthy receiver to joyn himself with them is the question. And this is such a thing as hath much troubled the minds of many piously affected, who though they excedingly desire to partake of this Ordinance, yet dare not do it, where there is such a mixture.

That it is not unlawfull to receive the sacrament in such Congregati­ons, where there is a mixture of some that are Ignorant or Scandalous may appear by these reasons following.

Argu. 1. Whatsoever Duty we are called unto by a Clear com­mand from the word, we ought not to forbear the performance of it, unless we have as clear a command to the contrary: But we have a clear command to do this (that is to receive the Lords Supper [Page 2]in remembrance of Christs death) and hereby to shew forth the Lords death till he come, &c. No such clear command to call us from it when there is a mixture of Unworthy ones: therefore we are bound not to forbear it. If there be any such clear command to the contrary, let it be shewed. The Apostle, when he delivers the doctrine of the Sacrament, 1. Cor. 11 23. when he shews the danger of comming Unworthily, and calls upon men to Ex­amine themselves before they come, v. 27.28. had fair occasion likewise to have shewed the danger of joyning with others that came unworthily; yea it had been necessary for him to have done so, when there were some of the Corinthians that had divisions and contentions among themselves, v. 18. others that came drun­ken, to the sacrament v. 21. others that despised the Church of God, v. 22. yet he doth no where charge them not to joyn with these, in the use of this Ordinance, but onely enjoynes every man to examine himself, and so to eat of the Bread, and drink of the Cup.

As for those places that are alleged by some to shew the un­lawfulness of joining in mixt congregations, in answer to them afterwards, it shall be plainly demonstrated, that all of them fall farre short of holding forth any such clear command for the For­bearance, as those before-mentioned do for the Performance of the duty.

Argu. 2. If it be unlawfull for a worthy receiver to joyn with those that come unworthily, it is because he doth some way com­ [...]unicate with them in their sin.

But he that comes rightly prepared doth no way communi­cate with the sin of the unprepared, so he may lawfully come.

If the worthy receiver doth communicate with the sin of the unworthy, it is either because he communicates with such in the outward action, or in the inward affection.

For the inward affection he hath no communion with them that way at all; the affections of the unworthy and worthy being altogether of a differing nature. The one comes with a heart humbled for sin; the other with a heart hardened in sin: the one comes with a heart hungring after Christ and his righ­teousness; the other without any sense of the need of him, or any true desire after him.

The one comes with a serious purpose to forsake all sin: the o­ther with a purpose to continue in sin, or at least without any serious or setled resolution to forsake all sin.

For the outward action wherein both do communicate, that it is in it self good, being the very thing which Christ himself re­quires, namely to receive sacramentall Bread and Wine in remem­brance of his death and passion: and would be good in him that comes unworthily, if his inward affections were right. As the out­ward action of hearing the word, and joining in prayer, and cal­ling upon God, is good when done by a wicked man; so is the outward action of receiving the Sacrament: The evill that accom­panies these actions is want of doing them in a right manner.

2. In all actuall sins mans will is principium actionis, the principall cause of the act, how then can a man be guilty of that sin which another man commits, wherin his wil hath no concurrence?

3. If the worthy receiver should be accessory to the sin of the un­worthy, then the unworthy should pollute the Ordinance of God, not only to himself, but to others: but this he doth not, for To the pure all things are pure, Tit. 1 15.

Object. But is there nothing else required to free us from being accessory to the scandalous evills of such as come unwor­thily to the sacrament, but only self-preparation?

Answ. Yet: It is our duty to admonish such, if their scandals be known to us, and we have opportunity to do it, Mat. 18.15.

2. If they regard not our private admonition, it is our duty to do it before one or two witnesses, v. 16.

3. If they, will not yet hear, it is our duty to acquaint the church­officers with it, if they be such as are fit and willing to yeeld any help, v. 17.

4. If by none of these meanes unworthy ones can be kept back, it is our duty to mourn and be humbled before God, earnestly seeking for redress of this evil, 1 Cor. 5.2. If we have used our best endeavour for performance of these things, we shal not be involved in the guilt of such as come unworthily to the sacrament.

Arg. 3. If be it unlawfull to receive the Sacrament with those who come unworthily; then it is unlawfull to do this with any such, or with those whom we know to be such: if with any such, then we must not join in receiving with those Hypocrites, from whom scarce any congregation is free.

If it be unlawfull only to receive with those whom we know to be such, then our Saviour would not have joyned with Judas (whom he knew to be a thief and a traytor) in eating the Passover [Page 6](for that was a sacrament of the same nature, and serving to the same end, with this of the Lords Supper.)

Ob Christ knew Judas to be such an one, by his divine know­ledge; as he was God only, and not as he was Man.

Ans. By what knowledge soever he knew him to be such, yet if by his presence he had polluted the Ordinance, not only to him­self, but to others, he would not have permitted him to joyn in it: for there was no care wanting in him to preserve the purity of Gods ordinances.

2. Though the other Disciples knew not that Iudas was a Tray­tor before they came to eat the Passover, yet in the time of eating it they knew it: for John having asked Christ who it was that should betray him, he answered, he it is to whom I shall give a sopp when I have dipped it, and having dipped the sopp, he gave it unto Judas. Iohn 11.25, 26.

3. If my knowledge of another mans Unworthiness should hinder me from joyning with him, then when I know and am convinced of the unworthiness of any that comes, though his sin be such as will not call for a Church-censure, yet I must forbear: or if it be of a scandalous nature (though I have neither time nor opportunity of acquainting the Church with it, so as he may be kept back) yet I am debarred from comming.

Suppose a Christian intending to receive the sacrament, should have certain knowledge of his neighbours drunkenness or un­cleaness the night or morning before he were to come (so as he had no opportunity either of admonishing him or acquainting the Church with it) is he therefore bound to deprive himself of the benefit of partaking of the sacrament, because another comes vvhom he knowes to be unworthy: doth his bare knowledge of another mans sin involve him in the guilt of it?

It is not in the power of any private person to keep away such as are unworthy, if therfore he sha [...]l do that which belongs to him (namely admonish them, or acquaint the Church Officers with it having opportunitie, or be humbled & mourn for it if no good can be done) he acquits himself of the guilt of such as come unwor­thily. His Sin is not, the joyning with such in receiving the sacra­ment, but the not performing of those other dutyes which God re­quires of him.

Arg. 4. If the presence of wicked men doth pollute the sacrament to those that joyn with them in receiving it, then it doth pollute other Ordinances also to those that joyn with them in partaking of them, and so it should be unlawfull to hear the word, and call upon the name of God in those Congregations where wicked men are present.

The reason is, because we have externall communion with them in these actions of worship, as well as receiving the sacrament: and in none of these we have any internall communion at all with them, but the outward actions being good, it cannot be evill to have communion with them in these (as hath been shewed.)

Oh. But in the use of the sacraments there is a nearer and higher degree of communion than in other ordinances, these be­ing the nearest and strongest bonds of union and communion.

Ans: Gradus non variat speciem. This is still but a communion of the same kind and nature, namely externall: and so we have but a greater degree of outward communion, no inward at all, and if it be sinfull to have communion with them in the outward acti­on in this Ordinance, it is likewise sinfull (though not so great a sin) to communicate with them in the outward act in other ordinances.

Can we think that Hezekiah and Josiah should have been so much commended for celebrating those famous Passovers in their time, wherein there was such a mixture of many who were not clensed according to the purification of the sanctuary, 2 Chron. 30.19. when Judah was universally corrupted with false priesthood, ido­latry, images, groves, &c. if this mixture had polluted the worship to the people of God who came rightly prepared to the exercise of it? yea, can we think that when some amongst the Corinthians caused schismes and contentions, some that went to law with their brethren before heathen judges, some that did eat and drink with infidels at the tables of idols, some that denied the doctrine of the Resurrection, some that came distempered to the Lords Supper, that the Apostle would not have given direct charge to the Corin­thians to have separated from these in receiving the Sacrament, if their presence had polluted the Ordinance to all the rest?

Can we think that the Lord would have suffered idolaters, for­nicators, tempters of Christ, murmurers to have eaten the same spirituall meat, and drink the same spirituall drink with his peo­ple [Page 6]in the wilderness, if they bad defiled these things not only to themselves but to others?

Arg. 5. If the presence of wicked men doth pollute the Sacra­ment to those who come rightly prepared, then the efficacy, be­nefit, fruit and comfort of Gods ordinances should depend not only upon his institution, blessing, the influence of his Spirit, and right qualification of those who partake of them, but also upon the qualification and disposition of all those who join with them in the use of them: which would make the people of God be upon great uncertainties, when they should receive benefit by his Ordinances, and bereave them of a great part of that com­fort which they should reap by them, because they should alway be in suspence whether some unworthy ones did not join with them in the use of them: yea it would as it were confine the com­fort and vertue of them to the qualities and tempers of men.

We have a sure word that tells us, that every one who doth examine himself a right, may come and eat of that Bread, and drink of that Cup: and in doing so he shall eat the body, and drink the blood of Christ, that is, be made partaker of the benefit or Christs death and suffering; and this is that which must be the ground of our comfort in comming to the Sacrament, and of our assurance that we shall receive good by it, and not the consideration of the quality and condition of those that ioyn with us in receiving; lest hereby we do in part suspend the power of Gods ordinance upon the worthiness of men.

Ob. But we ought to partake of pure Ordinances.

Ans. So we may, though some impure ones join with us in the use of them. We ought to account the ordinances pure, if for the substance of them they be administred according to the pure & ho­ly rule of the word. As in the hearing of the word we may be said to partak of a pure ordinance, if pure & sound doctrine be taught, if there be such an explication & application of the Scripture, as is agreeable to the mind of the Spirit speaking in Scripture, though some ioin with us in hearing whose hearts are like to the high­way side, or the stony ground, or thorny ground: so in receiving the Sacrament we may be said to partake of a pure ordinance, if comming rightly prepared it be administred unto us for matter and manner according to Christs institution, if there be the same outward elements, if these be blessed and consecrated by such [Page 7]words of Scripture, such holy prayers and supplications, as Christ hath appointed, if it be administred to such as have received the seal of Baptism, make outward profession of Christianity, though there be some amongst them whose lives and conversations be not answerable to this profession.

Ob. But if scandalous persons comming to the Sacrament do not pollute the Ordinance, then they need not be kept away: then what use of Church Discipline?

Ans. Though they do not pollute it to others, they pollute it to themselves, and their presence is offensive to others (especially to weak ones) who are grieved and troubled at it; therefore they ought to be kept away. But though this ought to be done, yet it must be done in an orderly way, and by those to whom God hath committed the power of exercising Church censures: which not being committed into the hands of every private Christian (at least any single person) such may lawfully come to the Sacraments, though unworthie ones be not kept a way: and if he comes rightly prepared, may come with assurance of receiving benefit by it, when for matter and manner it is administred according to Christs institution.

Now it followes that answer be given to such Scriptures and Reasons as are brought by some to prove the unlawfulness of re­ceiving the Sacrament in mixt Congregrtions.

Ob. 1.1. Cor. 10.17. We that are many are one bread and one body, be­caues we are all partakers of one bread. Hence this argument is ga­thered.

It is unlawfull for us to make ourselves one Body with wicked men: But by partaking of the same bread with them we make our selves one Body with them, for the Apostle saith, that we are all one Body, because we partake of one Bread.

Ans. This place doth not prove that all who partake of one bread, are thereby made one body, but only the faithfull true be­leevers, such as receive in the right manner, for the Apost. doth not say all that partake of one bread, but we that are many are one body, because we all partake of one bread, meaning himself, and o­thers that were like himselfe, namely true beleevers. And that this must needs be the meaning, appeares by these reasons.

1. The same (Wee) must be here meant which was spoken of in the former verse where he saith, The bread which we eat, is the communion of the body of Christ: now wicked men have no spi­rituall [Page 8]communion with the body of Christ, but only the faythfull: Neither have they any further communion with the faithfull, than they have with Christ, namely a communion only externall, there­fore they are not made one body with them.

2. The one body which the Apost. speakes of in this verse is the mysticall body, that body whereof Christ is the head, of which bo­dy wicked men are no parts.

3. All those who are united together as parts of this body, par­take of one and the same Spirit, which is the bond of this Union. There is one body and one Spirit. Eph. 4.4. But wicked men do not partake of the same Spirit with the faitfull (this being the Spirit of adoption and sanctification, appropriated only to the sones of God, Gal. 4.6.) therefore they can have no spirituall or internall communion with them; An externall they may have, and such have all hypocrites, with Christ himself, when they receive the sacrament, for they partake of that bread and wine which are signes of the body and blood of Christ, and therefore have sacra­mentall relation to him.

Ob. 2. A principall place is that of the Apost. 1. Cor. 5.11. If any that is called a brother be a fornicator, &c. with such an one eat not; this is brought to prove that we must not join with scandalous persons in receiving the sacrament, because then we must eat with them.

Ans. 1. This cannot be understood of all kind of eating, for then we must never eat with them at ordinaries, at great mens tables, or any places of publique meetings, which cannot possibly beavoided.

2 This eating in scripture-phrase usually signifies freindly so­cice and familiarity. Thus the Psalmist saith, My familiar friend in whom I trusted which did eat of my bread, &c. Psal. 41.6.

And this our Saviour applies to Judas, whom he had chosen to be one of his disciples, and with whom he had dayly familarity, Job. 13.18. thus David adviseth Salomon, that the sons of Barzillai should be amongst them that did eat bread at his table, that is, a­mong the number of his familiar friends, because they came to meet him when he fled from Absolon. 1. King. 2.7. thus it is said, that many shall come from the East and West, and sit at table with Abra­ham, Isaack and Jacob in the Kingdom of God, that is, shall have nearest familiarity with them. Luk. 13.28, 29.

3. That in this place, eating must be so, understood, appeares, be­cause eating mentioned in this place is the same with [...] v. 9, keeping company, or being mingled with them, which must [Page 9]needs be understood of familiar society, because he ads in the next verse, that if we will not keep company at all with such, we must go out of the world.

Ob. But the argument is further carryed on and thus urged; if we must have no civill society and familiarity with wicked, much less must we have religious society with them, which is the nea­rest and most intimate of all.

Ans. This argument followes not; for the case is altogether unlike, as appeareth in these two particulars.

1. Religious society is indeed the nearest and most intimate of all, betwixt those who are truly religious, but not so betwixt them and wicked men in religious duties, though they join in the same outward action yet they have no inward society or communion with them, there is no mingling of affections with them, as it is with those who join in civill society and familiarity; yea their affections are altogether disagreeing one from another (as hath been shewed) and their society meerly externall; they have no o­ther kind of communion with them, than wicked have with Christ, when they partake of the outward signes of his body and blood.

2. Civill society is elective and voluntary, in a mans own free choyse; but this in receiving the sacrament is not such, for it is a necessary duty to receive the sacrament, this is injoyned as a ne­cessary meanes to keep a thankfull memoriall of Christs death. As it is necessary to hear the word and to pray, so it is necessary to receive the sacrament; we have a command to do this, and must not neglect it; And when wicked men do thrust themselvs in, and joyn with us in the action, it is altogether contrary to our minds & wills. A man hath liberty to choose those companions whom he will familiarly converse withall, but many times he hath not li­berty to choose his own company in receiving the sacrament: so that this differs from civill society both in regard of intimacy and liberty, which that is accompanyed withall, but this not so.

Ob. 1. Cor. 5.6. A little leaven leaveneth the whole lump. Hence it is gathered, that we shall be infected with the guilt of wicked men, if we join with them in receiving of the sacrament, because in that action we make our selves one lump with them.

Ans. The Apostle directs this speech, not to any particular Christian, but to the whole Church of Corinth, and his scope is not to call off any Christian from receiving the Sacrament, though some unworthy ones did joyn in the action, but to stirr [Page 10]up the Church of Corinth to exercise the Church censure against the incestuous Corinthain by shewing the danger which his ex­ample and company might bring to others if he went unpunished, [...]amely, embolden them to the committing of the same or other like sins: or if this sin went uncensured, it might involve the whole congregation in the guilt of it, because they did not what they might and what they ought to do against it.

2. The argument which the Apostle here useth is a similitude, now similitudes do not hold in all things, and therefore must not be stretched beyond their due bounds. Leaven is a naturall cause of souring the lump, and therefore works certainly and constantly if no hindrance comes in [...]he way. Scandalous sins are not naturall but morall causes of infection, and therefore work not necessarily but contingently, namely where there is a fit disposition to receive their impression. There is a disposition in some or other in a congregation fit to receive infection from the example of a scandalous sinner that goes uncensured, and a readiness to be emboldned by it: but there is no such danger in a worthy receiver to receive infection, because he is of another qua­lity and disposition: and this example doth not incourage such an one to ill, but rather afflict and grieve him.

The Gospel is compared to leaven Mat. 13. and it is a morall cause of conveying its sweetness, namely of working saving grace in the hearts of the hearers, but it doth not this in all, or the grea­test part, but only in those, whose hearts God is pleased to fit and dispose for the right receiving of it.

3. As scandalous sins are leaven, so is hypocrisy. Our Saviour bids his Disciples take heed of the leaven of the Pharises which is hy­pocrisy. Luk. 12.1. if therefore the whole lump (the whole congrega­tion) must needs be leavened by the presence of some wicked men, it must be leavend by the hypocrisy of others, and so we shall be free in no Congregation. All therefore that this place proves, is, that it is the duty of every Church and Congregation, to use the best meanes they are able that scandalous sinners may bee censu­red, lest their example and presence prove hurtfull to others, but it proves not that it is unlawfull to joyn with others in the use of Gods ordinances, in such actions as are in themselves good, and which God requires.

Ob. 4.2. Cor. 6.14, 15. What fellowship hath righteousness with un­righteousness, hath light with darkness? &c. so we must not communi­cate with wicked men.

Ans. The thing which the Apostle here condemns in the Co­rinthians, is the having fellowship with idolaters at feasts in their Idoll Temples, eating those things which had been sanctified to Idols; or joyning with heathens and infidels in mariage society. Now what a wide, and far-fetcht consequence is this? Christians must not haue fellowship with Idolaters and heathens at their idol tables, they must have no mariage society with them (which is the nearest society of all) therefore they must not have society with such as profess Christianity in the use of the Sacraments; we must have no fellowship with wicked men in the wicked works of darkness, will it follow therefore that we must have no fellowship with good men in good actions, because some wicked ones are mixed amongst them? may we not joyn with wicked men in the use of Gods ordinances, as hearing the word, prayer? &c. (for if this argument hath any force, it reacheth to other ordinances as well as the Sacrament, to exclude us from having felllowship with them in my of them) for what fellowship hath righteousness?

Ob. 5. Come out from among them, and touch no unclean things, 2. Cor. 6.17. Go out of her my people that you be not partakers of her sins, Rev. 18 4. Hence some collect, that we must come out from those con­gregations where wicked men are admitted.

Ans. These collections are as wide and weak as the former, we must touch no unclean thing, we must joyn with no wicked men in wicked actions, doth it therefore follow that we must not joyn with them in good actions? we must come out from Babell which is the mother of fornications, which tea­cheth the doctrine of Devils, which practiseth all manner of ido­latrous worship, which makes herself drunk with the blood of the Saints, doth it therefore follow that we must come out from Christian congregations, where the word is purely and soundly taught, and the sacraments (for the substance of them) admini­stred according to Christs institution.

4. He that bade his people come out of Babel, bade them not come out of Pergamy and Thyatira, where there were as great corruption tollerated (if not greater) than are to be found in many of our Con­gregations. We may wonder that such as seem not to own separa­tists & their way, should yet plow, with their heyfer, bringing the very same Scripture, and applying them the very same way, and to the very same ends that they have done, when as satisfying answers have been given to these long since by many worthy men: and [Page 12]that myst of darkness which some sought to rayse from them, hath been so fully dispelled & scattered, and that again and again.

To conclude, let every sober-minded Chiristian seriously con­sider whether this separating from the Sacraments in all our con­gregations, do not open a direct way to the infringing & violating those great Gospell-rules whereby we are tyed to the preserving of the unity of the Spirit in the bond of peace, and maintaining Christian love and fellowship one with another, (which the scrip­ture holds forth ten times more clearly, than it doth any point of purity aimed at by this separation) We are called upon again & again to the preserving of love, Above all things put o [...] love, which is the bond of perfection, Col. 3.14. Above all things have fervent love a­mong you, 1. Pet. 4.8. this is made the character whereby Christs true disciples are distinguished from others, John. 13.35. and the note whereby we know that we are translated from death to life, namely if we love the brethren, 1.Ioh. 3.14. But where are we bid­den above all things to take heed that we receive not the Sacra­ment in mixt congregations? we are charged in the name of the Lord Jesus Christ that there should be no divisions or schismes (as the originall is) amongst us, 1. Cor. 1.10. But where are we charged in the name of the Lord Jesus not to join with any unworthy ones in receiving the Sacrament? why should we let go a certainty for an uncertainty? a certain unity, for some doubtfull degrees of pu­rity? for such things as (if they be required of us at all, yet) are not urged upon us with half that clearness and strength of scripture as the other are. Though Christ come to set a difference betwixt his own and the world (even such as were tyed together by nea­rest outward relations, as father and sonne, &c.) yet he came not to set a difference betwixt his own and his own, betwixt the living members of his body: for these he prayes that they may be one as be and the father are one, Joh. 17.21. these he gives in charge that they love one another, John 15.17. And these commands are joined toge­ther, as things of like necessity and validity, namely that we beleeve on the sonne, and love one another. 1. Ioh. 3.23. Love is the bond of uni­on and communion betwixt all the members of the body. How great a breach hath been made in this bond, by this branch of separation (namely separating from the sacrament) dayly experi­ence too sadly shewes. How can this bond continue firm, when there is a continued withdrawing from those actions wherein [Page 13]Christian union and communion doth principally consist, and whereby Christian love is principally preserved?

What is that division or schism which the Apostle doth so earnestly dehort from, 1. Cor. 1.10. but a groundless separation from a true Church? And is not this a great degree of such a sepa­ration when we separate our selves from them in those actions which are the greatest bonds of union, and strongest meanes of spirituall communion? Heathens are allowed to join with Christi­ans in other ordinances (as hearing the word, and prayer) but not so in the use of the sacraments, because they are not looked at as members of the same body: if therefore we will joyn with the members of Jesus Christ only in the use of the other ordinances, but uot in the use of the sacraments, what privilege do we allow them this vvay, or part of spirituall communion vvith us, more than heathens are allowed? The Apostle chargeth the Corinthi­ans vvith schism, because they vvere partially addicted to their teachers, one holding of Paul, another of Apollo, another of Cephes, 1. Cor. 1.12. compared vvith 10. yet they did not separate them­selves one from another in hearing the vvord, or receiving the sacraments: if therefore vve practise separation these vvayes, hovv can vve acquit our selves from a great degree of that schism vvhich he there condemns?

Many of our Congregations are not denyed to be true chur­ches even by such as vvithdravv from our sacraments: if any should be doubtfull this vvay, they may receive satisfaction from scrip­ture-grouuds, vvhich therefore may be briefly mentioned.

1. That is a true church vvhich is built upon the foundation of the Prophets and Apostles (namely the doctrine of the Prophets and Apostles) Iesus Christ being the chief corner stone, Eph. 2.19, 20. that divers of our congregations are so, it cannot be denyed.

2. That is a true church vvhich is the pillar and seat of truth, 1: Tim. 3.15. that it, to which the truth is as it vvere fastened, and by vvhich it is held forth in a constant continued manner, (As the lavves of a kingdome vvere vvont to be fastned to pillars, and by them to be held forth to the veivv of all) and so it is in many of our congregations.

3. That is a true church vvhere salvation is to be had: namely by the use of those ordinances which are there setled, and in a constant course administred. Thus our Saviour proves the Church of the Jews to be a true Church, namely salvation was of the Iews, [Page 14]Io. 4.22. It was to be had in an ordinary course by those meanes that were planted among them: though all things were then ex­tremely corrupted.

4. Those are true Mothers which bring forth true legitimate children to their husbands: such do some of our Congregations daily bring forth unto Christ. Divers of those who do now with­draw from us will not deny themselves to be truly begotten and brought forth unto Christ in our Congregations.

Suppose those Logicall notions about the matter and form of a Church (which some much insist upon) will not exactly agree to many of our Congregations (if taken in a strict sense) yet if there may be found in them all the essentialls of a true Church, namely those great ordinances of sound and saving preaching of the Word, and Sacraments administred according to Christs institution (for their substance) in a setled way, and a considerable number of per­sons submitting themselves really to those ordinances, and others also in outward profession; they cannot be denyed to be the true Churches of Christ though defective in some things that make much for the well-being though not necessary for the essence or being of a Church.

Now if divers of our Congregations be the true churches of Christ, every true Christian should think how dangerous a thing it is to make a schisme in the body by separating from them, and therefore not dare to do this without strong and evident grounds of Scripture leading thereto, since there are so strong grounds to the contrary, the light of which shine forth as Clearly as the light of the sun at noon tide in a bright Sun-shine day.

If nothing be allovved in our Congregations destructive to the being of a true Church; If nothing be vvanting in them essentiall to the nature of a true Church (the oracles and ordinances of God being fixed and setled in them, and there being a fixed fellovvship in partaking of them (for the substance) according to Christs insti­tution) let every conscientious Christian seriously consider vvhe­ther he doth not more violate Ghospel-rules by separating to make schismes and breaches in the church of God, than by a lo­ving and peaceable joyning with his brethren in partaking of these ordinances to preserve unity and peace, without which the Church of God cannot long subsist, or have any being at all.