(1.) This would be ploughing with an ox, and an ass together (Deut 22:10): heavenly persons suit best for communion in heavenly matters. (2.) It subjecteth not the nature of our discipline, which is not forced, but free,[13] in a professed subjection to the will and commandment of Christ: others being excluded by God's own prohibition (Lev 1:3; Rom 6:17; 2 Cor 8:12, 9:7,13, 8:5). Paul also, when he exhorteth Timothy to follow after righteousness, faith, charity, peace, &c., (which are the bowels of church communion,) he saith, do it 'with them that call on the Lord, out of a pure heart' (2 Tim 2:22).
Sixth, In a word, to hold communion with the open profane, is most pernicious and destructive. (1.) 'Twas the wicked multitude that fell a lusting, and that tempted Christ in the desert (Num 11:4). (2.) It was the profane heathen, of whom Israel learned to worship idols. They 'were mingled among the heathen, and learned their works. And served their idols; which were a snare unto them' (Psa 106:35,36). (3.) It is the mingled people that God hath threatened to plague with those deadly punishments of his, with which he hath threatened to punish Babylon itself; saying, When a sword is upon her liars, her mighty, her chariots, and treasures; a sword also shall be upon the mingled people that are in the midst of her.
And no marvel: for, (1.) Mixed communion polluteth the ordinances of God. Say to the rebels, saith the Lord God, 'Let it suffice you of all your abominations, in that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant, because of all your abominations' (Eze 44:6,7). (2.) It violateth he law. 'Her priests have violated my law, and have profaned mine holy things: [how] They have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean' (Eze 20:26). (3.) It profaneth the holiness of God. 'Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange god' (Mal 2:11). (4.) It defileth the truly gracious. 'Know ye not that a little leaven leaveneth the whole lump?' (1 Cor 5:6). Look diligently therefore, 'lest any root of bitterness springing up trouble you, and thereby many be defiled' (Heb 12:15).
Lastly, To conclude, it provoketh God to punish with severe judgments: And therefore heed well. (1.) As I said before, The drowning of the whole world was occasioned by the sons of God commixing themselves with the daughters of men; and the corruption of worship that followed thereupon (Gen 6, 7). (2.) He sent a plague upon the children of Israel, for joining themselves unto the people of Moab; and for following their abominations in worship (Num 25:1-5; Josh 22:17): and let no man think, that now I have altered the state of the question: for it is all one with the church to communicate with the profane; and to sacrifice and offer their gifts to the devil (Deut 32:16-19; Psa 106:36-40)[14]: the reason is, because such have by their sin forsaken the protection of heaven, and are given up to their own heart-lusts; and left to be overcome of the wicked, to whom they have joined themselves (Deut 12, 7:1-6). join not yourselves, said God, to the wicked, neither in religion nor marriages; 'For they will turn away thy son from following me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly' (Deut 7:5). 'Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him who was beloved of his God' (Neh 13:26). Hear how Paul handleth the point; 'But I say, that the things which the Gentiles [or openly profane] sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils: Ye cannot be partakers of the table of the Lord, and of the table of devils. Do we provoke the Lord to jealousy? Are we stronger than he?' (1 Cor 10:20-22). I conclude, that therefore it is an evil, and a dangerous thing to hold church communion with the openly profane and ungodly. It polluteth his ordinances: it violateth his law: it profaneth his holiness: it defileth his people; and provoketh the Lord to severe and terrible judgments.
Object. But we can prove in all ages [that] there have been the open profane in the church of God.
Ans. In many ages indeed it hath been so: but mark, they appeared not such, when first they were received unto communion (Exo 12:48), neither were they with God's liking, as such, to be retained among them, but in order to their admonition, repentance and amendment of life: of which, if they failed, God presently threatened the church; and either cut them off from the church, as he did the idolators, fornicators, murmurers, tempters, sabbath breakers; with Korah, Dathan, Achan, and others (2 Cor 6; 1 Cor 5; Exo 32:25; Num 25:1-9, 21:5,6, 14:37, 16, 15:32-36; Josh 7; 2 Kings 17; Eze 22, 23) or else cut off them with the church and all, as he served the ten tribes at one time, and the two tribes at another. 'My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations' (Hosea 9:17). I might here greatly enlarge, but I intend brevity; yet let me tell you, that when Nehemiah understood by the book of the law of the Lord, that the Ammonite and the Moabite should not come into the congregation of God: 'They separated from Israel all the mixed multitude' (Neh 13:1-3). Many have pleaded for the profane, that they should abide in the church of God; but such hath not considered, that God's wrath at all times hath with great indignation been shewed against such offenders and their conceits. Indeed they like not for to plead for them under that notion, but rather as Korah, and his company: 'All the congregation are holy every one of them' (Num 16:3). But it maketh no matter by what name they are called; if by their deeds they shew themselves openly wicked: for names and notions sanctify not the heart and nature; they make not virtues of vice, neither can it save such advocates from the heavy curse both of God and men (Prov 17:15, 24:24). 'The righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands' (Eze 23:45).
SECOND, Thus have I shewed you with whom I dare not have communion: and now to shew you with whom I dare. But in order thereto, I desire you
First, To take notice; That touching shadowish, or figurative ordinances; I believe that Christ hath ordained but two in his church, viz., Water baptism and the supper of the Lord: both which are of excellent use to the church in this world; they being to us representations of the death and resurrection of Christ; and are, as God shall make them, helps to our faith therein. But I count them not the fundamentals of our Christianity, nor grounds or rule to communion with saints: servants they are, and our mystical ministers, to teach and instruct us in the most weighty matters of the kingdom of God: I therefore here declare my reverent esteem of them; yet dare not remove them, as some do, from the place and end, where by God they are set and appointed; nor ascribe unto them more than they were ordered to have in their first and primitive institution. It is possible to commit idolatry even with God's own appointments: but I pass this, and come to the thing propounded.
Second, then, I dare have communion, church communion, with those that are visible saints by calling: with those that, by the word of the gospel, have been brought over to faith and holiness: and it maketh no matter to me, what their life was heretofore, if they now be 'washed,' if they be 'sanctified,' if they be 'justified in the name of the Lord Jesus, and by the Spirit of our God' (1 Cor 6:11). Now in order to the discovery of this faith and holiness, and so to fellowship in church communion: I hold it requisite that a faithful relation be made thereof by the party thus to be received; yea, if need be, by witnesses also, for the satisfaction of the church, that she may receive in faith and judgment, such as best shall suit her holy profession (Acts 9:26-28; 1 Cor 16:10; 2 Cor 8:23). Observe it; these texts do respect extraordinary officers; and yet see, that in order to their reception by the church, there was made to them a faithful relation of the faith and holiness of those very persons; for no man may intrude himself upon, or thrust himself upon, or thrust himself into a church of Christ; without the church have first the knowledge and liking of the person to be received: if otherwise, there is a door opened for all the heretics in the world; yea, for devils also if they appear in human shapes. But Paul shows you the manner of receiving, by pleading (after some disgrace thrown upon him by the false apostles) for his own admission of his companions: 'Receive us, [saith he,] we have wronged no man, we have corrupted no man; we have defrauded no man' (2 Cor 7:2). And so concerning Timothy: 'If Timotheus come, [saith he,] see that he may be with you without fear: for he worketh the work of the Lord, as I also do' (1 Cor 16:10). Also, when Paul supposed that Titus might be suspected by some; see how he pleads for him: If 'any do enquire of Titus, he is my partner and fellow-helper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ' (2 Cor 8:23). Phebe also, when she was to be received by the church at Rome; see how he speaketh in her behalf: 'I commend unto you Phebe our sister, which is a servant of the church which is sat Cenchrea: that ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you; for she hath been a succourer of many, and of myself also' (Rom 16:1,2). Yea, when the apostles and brethren sent their epistles from Jerusalem to Antioch; under what characters do those go, that were the messengers to them? 'It seemed good unto [the Holy Ghost and to] us,—to send chosen men unto you with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ,' &c. (Acts 15:25-27). Now though the occasions upon which these commendations were written were not simply, or only, in order to church relation, but also for other causes; yet because the persons concerned were of the churches to be received as faithful, and such who would partake of church privileges with them, they have, therefore, their faith and faithfulness related to the churches, as those that were particularly embodied there. Besides Timothy and Titus being extraordinary officers, stood as members and officers in every church where they were received. Likewise Barnabas and Saul, Judas and Silas, abode as members and officers where they were sent. It was requisite, therefore, that the letters of recommendation should be in substance the same with that relation that ought to be made to the church, by or for the person that is to be embodied there. But to return, I DARE HAVE COMMUNION, CHURCH COMMUNION, WITH THOSE THAT ARE VISIBLE SAINTS BY CALLING.
Quest. But by what rule would you receive them into fellowship with yourselves?