MiJJ
< i y:>-
)» a»J); !>)>
LIBRARY
PRINCETON, M. J.
DONATION OF
S A M U E L A (4 N E W ,
ry / . (.1 F I- II ILADELPHI\, FA.
Li tter
No.
JZ r «£/,
COLLECTION OF PURITAN AND
ENGLISH THEOLOGICAL LITERATURE
f
LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON, NEW JERSEY
sec
IMPRIMATUR,
J aft. 27.
1677.
GVIL. JJNE, R. P. D.
Hen. Epzfc. Lond. a Sacris*
Dam.
t
T H E
f^efent i&eparatuwt
SELF-CONDEM N^5$I*C
And Proved to be
8CHI8
As it is Exemplified in a Sermon Preached
upon that Subject, by
Ur.W.f. E W^K^Y ®£j:
And is further attefted by divers others of his
own Perfuafion.
All produced in Anfwer to a
LETTER from a F'BJE.T^'D.
MANTON on J A M E S, pag. 404.
True Wifdom, as it will not fin againji Faith by
Error, fo not againU Love by Schifnt.
LONDON^
Printed for Edward Croft at the Seven Starr in
Little Lumber d ttr.et. 1 678.
*v**
(O
0
JP
SIR,
UPon the Difcourfe that pafled not long fincc
betwixt you and me, concerning the pre-
fent Differences amongft us in this Nation, and the
Difficulties you then prefled me with, about the
Nature and Reafons of Schijm, and the Side which
the Sin of it would lie upon \ I began to confider
of it, and forthwith refolved to fee what I could
meet with of that Subjecl amongft that Party you
fb boldly charge with it, efpecially before their ex-
clufion, when they might be fuppofed to /peak im-
partially. And amongft the reft, having procured
of a Friend the Notes of a Sermon long f]nce
preached by Mr. Jenkln, I diligently read it over,
and thought it a Difcourfe very well calculated
to bring this matter to an iffue betwixt us : for
which end, having compared it wTith and corrected
it by what he afterward printed upon that Text,
I did reiblve to fend it to you. This, I confefs, I
the rather pitched upon, as he is yet alive, and is
able to juftifie it ; and bccaufe you alfb urged me
with fome Objections offered in particular againft
him, and his proceedings in the cafe, and did af-
B firm,
(O
firm, That he, with the reft of his Brethren, durft
not now own what they had formerly preached,
or preach what they formerly did about Separation,
left they fhould revive what they hope is. by this
time forgotten, and difquiet the Allies of the old
Nonconformiiis, whofe Followers they profeis to be?
but herein, as you faid, widely differ from.
I muft confefs my (elf not to have been a little
difturbed at thofe Paflages that you produced out
of fomc of them, and could not but tranferibe that
from Vr. Calamy, in bis Apologk again ft an unjuft
InvcSlive, pag. i o. viz. What will Mr. Burton fay to
old Mr. Dody Mr. Hilderfljam, Mr. Ball, Mr. Rath-
band, &-c P Did not thefe Reverend Minifters fee tlie
Pattern of Gods Houfe ? And yet it is well Imow/ij
that they wrote many Books againft thofe that refufed
Communion with our Churches ( he means the Epi-
fcopalf, and were their great eft Enemies. And I can-
not forget another you [hewed me out of the Vin-
dicate n of the Presbyterial Government •, pag. 1 3 c;.
publifhed by the Provincial Aflembly of London,
1 650. (of whom you told me Mr. Jenhfn was one)
viz. There were many godly and learned Nonconformifts
of this laft Age, that were perfuaded in their Consci-
ences, that they could not hold Communion with the
Church of England > in receiving the Sacrament
kneeling^ without fin \ yet did they not feparate from
her.
her. Indeed f, in that particular ASt they withdrew,
but yet fo, as that they held Communion with her in
the reft ; being far from a negative, much more from
a pofitive Separation. Nay, fome of them, even when
our Churches were full of finful Mixtures, with great
Zeal and Learning defended them fo far, as to write
againfi thofe that did feparate from them.
I do acknowledge, that I am not able to recon-
cile all things of this nature, and that it is very hard
to mew where the difference lies betwixt now and
then, and to find out what the People have tofcare
them from Communion with the Church of England
now, that they had not in thofe Times ; and why
what Mr. Cartwright, iX'v.Dod^&c. wrote then in
defence of it, will not (till fo far hold good. But
I hope you ealily conceive, that the Cafe is not the
fame with the Minifters as the People. For the Peo-
ple, it is confeffed, and you gave me an undeniable
Proof of the general Belief of the prefent Noncon-
formifls in this matter, vi%. That when by the late
A6i of Parliament every one that was in any Office
of Truft was required to receive the Sacrament of
the Lords Supper according to the ufage of the
Church of England, they that amongft them were
concerned , were generally advifed to it by their
own Paflors, and few, if any, were found to re-
fufe it ', which doubtlefs they would have done, if
B 2 either
(4)
either they or their Paflors had thought that they
had finned in fo doing ; and their own Intereft,
or the capacity they might be in of doing better
Service in their Places, than out of them, would
not have made it lawful, if it had not been thought
lawful in it ielf.
And therefore I do very readily grant this. But
wirhal I hope you do perceive, that there is a great
difference betwixt the People and their Miniflers^
betwixt the Peoples Communicating with, and the
Nlinifters Officiating in the Church : for the Mini-
flers are in order to this required to renounce the
Covenant^ and to affent and confent to the ufe of
the Liturgie. And therefore, though the People
may now Communicate upon the fame terms that
the People did before the Wars ( when Separation
from the Church of England was proved to be
Schifm by the great Nonconformifls of thofe Times,
as is abovefaid), and the Miniflers may now Com-
municate upon the fame terms as the People^ yet
they cannot do it as Miniflers j and what reafon is
there that they mould degrade themfelvcs,who are
(as Mr. Jenhj-n faith, on Judey pag. 21.) Church-
Officers betrufled with the ordering of the Churchy and
for opening the Doors of the Churches Communion , by
the Keys of DoEirine and Difcipline ; and be no
more than private Chriftians, that have no power
1:1
(?)
in thefe matters, as he there obferves ? Is this no-
thing, to be, from Rulers of the Flock, turned down
among;ft the common Herd ; and from being keep-
ers of the Keys, to be brought under the power
of them ?
But fuppofing that they could thus far conde-
scend, yet do you make nothing of the Apojiles ne~
cejpty, and woe is me P or think you it fit, after fo
facred a Character as that of Ordination, that they
can clear themfelves if they neglecl it ? Coniidcr
what is written in a Book called Sacrilegious De*
fertion of the Holy Miniflry rebuked, pag. go. viz. //
a Vow and Dedication to preach the Go/pel, no reafon
to preach it elfewhere , when if s forbidden in your
Affemblies ? Is the alienation of Confecrated Perfons
7to Sacrilege ? You told me indeed, That fuppofing;
they were under the like neceffity (which you laid
they were not), yet, that as St. Paul's necejpty did
not, fo neither did theirs confine them to any par-
ticular Place, Time, or Number 5 that Preaching
was not more fo, when it was to many, than to
few, in publick than in private, in London than the
Countrey \ and that as the Law did permit tJiera to
preach- to Five beildes their own Family, fo it did
not forbid them private Conference efiewhere 5 a
way that the Nonconformijis do fo much recom-
mend, that one of them., in bis A chncc to the r
faith of it, That Publicly hearing "without Perfonal
conference , feldom bringeth men to understand well
what yon fay, (Sacrileg.Difert. pag.yz,.) And there-
fore that you couceived not how St. Paul's Wo, or
their Ordination, did oblige them to flock up to
the Capital City , or to betake themielvcs to the
chiefeft Towns, and to draw great numbers toge-
ther ; no more than it did before Bartholomew in
62 , to follow the lame courfe.
But, Sir, I will onely ask you, whether you
think it not better to preach to many, than to few ',
and in publick, than in corners ; and in Towns,
than Villages ; and in London, than the ountry ?
In Villages People will jog on in thv^ir old way,
they have neither much curioiicy nor leifure ; or
whatever is there taught or learned, ipreads no
further : But you know , teach London, and you
teach the whole Nation ; thence the Light before
the Wars fhone forth into all parrs ; and after
when Herefies were hatched and nonriffjed up under
her wings, from her they fpr cad all the Kingdom over,
as is obferved by the Provincial Aflembly of London,
in their Vindication, pag, 119. and the lame way
doubtlefs is ftill to be obferved, if any good is to
be done. And it is the fame as to the Places of
eminency in the Country. And therefore whate-
ver becomes of the remote Parts, and the little
Places,
.(7)
Places, great care is here to be taken, that the
Souls in Cities and Corporations be not deferted, as
the Author of Sacrilegious Defertion doth hint^.69.
and better leave thofe to fliift for themfelves, than
to leave thefe unfupplied. Which gives a very
good account , why they flock fo much from the
country to the Town. And if you ftill pe^fift to
demand, why it was not thought fo before 62 ?
the Anfwer is ready ; for then London was their
own, and the Pulpits were fafe, when kept by thofe
that were of their own Perfuaiion : But the cafe
being now otherwife, if they mould retire, and
not keep up a diftinct Party, the City would be
another thing, and the whole Nation be in danger
of Infection. And then what would become of
them and their Families? For there are not vrry
many of them that were bred up to the under-
ftanding of Trade, or keeping Books of Account,
and that can fliift for themfelves as other Men ;
and if put by that way of Livelihood, where muft
they feck for it ) As there cannot be a walking, with-
out a moving (as Mr. Jenl^in judicioufly obferves
on Jnde, fag. 447.) '•> fo there cannot be an eating
without Food : and how Food is to be had on
their part, without Preaching, is not eafie to ima-
gine.
Do you think, if they had betaken themfelves
to
( 8 ) .
to inftrufh. their Flocks, that they left, by private
Conference ( as the Author of the Addrefs to the
Nonconformijis propounds, pdg<i99 ), that thofe who
7iow fupport them in point of Livelihood in the way
they are iny would do the fame in the other way, as
that Author conjectures ? Nay, if they were left to
the mef cv of the ASi of Parliament^ which allows
Five beiide their own Family, and did govern
themfelvcs by it, can you think that would turn
to any account ?
Alas, Sir, you know Charity is grown cold in
thefe times j and if they put all upon that ifTue,
we may fay, God help them, for it may be feared
the People will not. We know, Sir, and you can-
not be ignorant of it, that it's a Publick way, and
the being followed and admired by Multitudes,
when the Members have the reputation of being
joyned to a numerous and wealthy Congregation,
and wThere Trade may be promoted, that opens
the Purles, and, (hall I fay, engages the Hearts of
not a few ; and therefore if you will not allow
them to preach in this way, you muft not allow
them to live and eat as other Folk.
Methinks your own experience fhould open your
eyes, and let you fee what difference is made be-
twixt him that labours in the Word, and him that
doth not j betwixt him that preacheth at fuch con-
venient
(?)
vcnient Seafons, that he may refbrt to the Publick
Worfhip, and is willing to fhew, that he and the
Church of England in effecl are one ; and him that
preacheth in oppoiition to it, at the fame time with
the Publick, and thereby proclaimed!, that he and
the Church are two. Alas, Sir^ the City-Moufe
did not more excel the Country, than one here
doth the other, in the Proviflons of his Table, and
the Munificence of his Benefa&ors. The one lives
by Preaching, and lives plentifully , the other lives
by his Learning, in the fenfe of the Scholar that
fold his Books to maintain himfelf with, as fome
of them whom I know you love and reverence are
reported to do ; and others forced to be beholden
to ConformiUsy that have made private Collections
for them. Thefe are they that the Author of Sa-
crilegious Dejertion, pag.i n. is to be underftood of,
when he faith, That the French Imprejpon of the
Councils is too dear for the Purfe of a Nonconform-
able Mmifler. And befides, S7r, is it nothing, think
you, for a Man to walk difconfolately through the
Streets, hardly taken notice of, and his Worth and
Learning covered by his Cloak and Modefty ; and
another in the mean time failing along, perhaps with
two or three Attendants, and ever and anon one
or other ftepping forth to falute him with a low-
ly Reverence ? And is not this another material
C difference
(io)
difference betwixt him that preacheth , and him
that preacheth not j betwixt him that preacheth
in the one way, and him that preacheth in the
other before fpoken of? Nay, is it not come to
this, that thole they call moderate yielding men arc
icarcely endured, but even their Reputations are
clancularly ftruck at by their Brethren ; infomuch
that they are fain to carry it with more warineis,
and comply more than otherwife they would, that
they may not be the Marks of their Reproches t
Hence, I believe, it was, that after the Book cnti-
tuled The Cure of Xbnrch-Divifions had exafpc rated
the Party, Anno 1670. the Author , to lick himfelf
a little whole in their efteem, made fome amends
for his tranfgreilion, in his thundring Book of Sa-
crilegious Defert ion, in the Year 1672. And I guels,
that it is for the fame reaion, that when he pub-
lick ly profefTcd, That the notorious nccejfity of the
People^ who were more than the P ariflj-Clmrch could
hold j moved him to preach at the fame hours with the
Fublickj) and that he met not under any colour and
pretence of any Religions Exercife in other manner
than according to the Liturgie, and the Practice of the
Church of England ; and were he able^ that he would
accordingly read himfelf: yet that he never had that
read 5 and fince his difpofal of that Place , doth
preach occafionally in the Meeting-places of the
City)
City , at the fame hours, where there is none of that
neceflity before pleaded by him, and where the
Churches generally rather want Auditors, than Au-
ditors Churches. And fo much are they under the
awe of this, that you know, when Dr. Manton him-
lelf was asked why he ufed not the Lords Prayer y
he replied, That he omitted it, not that he thought
it unlawful, but left by the ufe of it he fliould give
cfffence to fome of his Brethren, and his own Peo-
ple. So that you fee, Sir, to what a pafs things
are brought, and that it is as necefTary for them
thus to do , as it is to retain the efteem of their
Party ; and as neceffary to retain that efteem, as it
is to have a Livelihood where it is wanted, or to
be accounted Godly and Religious. Now, Sir, I
know not how you may like this, to naffer difre-
ipect, and want, and difcouragement 5 but if you
do. Tie afliire you that I know but few that are of
your mind. For is not Reipeft to be valued before
Contempt j providing for a Mans Houfe, before
negle&ing it 5 and efpecially, when this is confiftent
with, and obtained in the Service of God ?
And now I am fallen upon the thing that I per-
ceive you would bring me to, when you charge
them upon Mr. Jenkins trinciples, who faith, that
admiration of mens per fons, and felf-conceit,felffeeh^
tng, and pride, are the moft general Caufes of
C 2 Schifnij
O))
Schrfm, as I ice that lie doth, pag. 16,17, 18. of rhfs
Sermon. Caufcs, you (aid, as evident among them.,
as their Schifm it fclf, and by which, with no little
art, they bolfter it up. Thus they take to them-
fclves the Title of the Servants of God, and give
to the People that of the godly and the gr adopt* j
and for their encouragement, magnifie their "Num-
bers, and which they take all occafions to reprefent.
As, a Nonconformift can no fboner die, but it fhall
be fpread through all the Congregations, who aYc
told by their Miniflers the Lords-day before his In-
terment, that fuch a one is lately dead, and to be
buried at fuch a time, from fuch a place, where he
defires them to be, and to (hew 'their ReipccTs by
attending his Corps to its Funeral. In order to
which, his Praifes are founded from the Pulpit, and
he Sainted by fomc little Poet, and his Sayings,that
have either been ordinarily ufed by him in Di-
fcourfe, or frequently dropped from him in the
Pulpit, are collected ; and then Sermon, Poem, and
Sayings vented amongfi: the Multitudes crowding
from all Quarters of the Town, and that are as
proud to carry one of them home, as the poor Zea-
lots in the Church of Kome are to get any Rag that
hath but touched the Reliques of their Saint in a
folemn Proceillon. After which rehearfal, you bid
me confider , how this would look if done in the
Church of England. But,
( , 3 )
Bur, Sir, this is a courfe that Teems to me not at
all unreafonable, in their circumstances \ it being
very neceflary, that they ihould, above all things,
get the Peoples cfteem, and very fit that the People
fhould teftifie their efleem of them 5 and why not
in this way of Attendance on them ? For, Firfl, It's
a comfort to the L Lurch under the lols of their
P aft or, to fee him rcfpected when dead, as he was
when alive. Secondly, By burying their Paflor with
honour, and putting themfelves into Mourning, and
engaging others to follow him to his Burial, they
do lliew the relpeft that they had to him in a day
of Perfecution and Diftreis , when defpifed by
others ', and that they continued conftant to him
to the death. 'Thirdly, It's good to fhew the World
that they are not ib defpicable for Quality or
Number, as is pretended. And are not thefe Rea-
fbns fufficient to juftifie their Practice in this cafe,
and to fhew, how it would not fo well become you
in your Church, as it doth them in theirs P
But, I perceive, this that I faid laft of all ftuck
moft in your ftomach, as you judged it a kind of
an open Challenge and Defiance to Authority ',
and you thought that you had me at a great ad-
vantage, when you fo readily brought Chapter and
Page upon me from Mr. Jenh^n on J ude, pag.62%.
viz. That miferable is that Commonwealth whoje Man-
ners
(H)
ncrs have brought their Laws tinder their power. For
you confidered not, that this is fpoken of Irreligious
Perfons, and Civil Affairs ; but in the Matters of
Religion, I hope, you know better, and that the
more contemptible the Laws about thofe things are
made, and the weaker the Authority is to put them
into execution, the fafer they themfelves be whom
the Laws are defigned againft. And befidcs,do you
think, that Men ought not to make as publick a
Profeffion of their Religion as with fecurity they
can ; and to let the Power undcrftand, how much it
would be for their Safety and Intereft to come
over to the ftrongeft Side ? And is it not far better
for Authority to depend upon Religion, than Reli-
gion upon Authority ? Where have you lived all this
while, that are yet to learn in (6 neceilary a Point
of Cafuiftical Divinity ?
As for Mr. Jenkin himfelf, wrhen you faid, that
he made very bold with the Reputation of others,
and took as great a liberty to revile, as to commend }
and did produce him againft himtelf, on Jude,pag.
184. viz. ihat it is Seducers policy to afperfethe Mi-
niJiers,to caufe a diflzkg of their Miniliry : and again,
fag. 394. that the great endeavour of Seducers is, to
be magnified, or rather omnijied^ to have all others de-
based and nullijied: I muft confefs that I have no-
thing to fay : and that what you pointed me to in
the
the fame Book, pag^m. I akp away this fin fit! ewfu-
ving from many Profejfors, and there will nothing re-
main to fljew them Religious \ whereas a juji man is
fevere onely to him felf, holds ftill true. It is a great
fault in them, and what, if he hath miicarried in,
as I hope he hath repented of, fb by his iJlenee
upon that gentle Reproof given him in The Vindi-
cation of the Conforming Clergie, doth feem to own.
I muft acknowledge, that my own Temper, as well
as my Religion, hath lb much endeared me to that
mo ft excellent Defcription of Charity , l Cor. 13.
Charity envieth not ; Charity vaunteth not it felf is
not puffed up, doth not behave it felf unfeemly, &-c.
beareth all things, believeth all things, hopeth all
things, &c. that were all other things in the Church
of England as agreeable to me, as the Temper of
it, it would mightily reconcile me to it. We find
no Martins, no Centuries, no Gangranas, no Glo-
cejier-Coblers, no Stories or uncertain Reports, pick-
ed up, and malicioufly improved, by which the Re-
putations of their Adverfaries are invaded , and
expofed to the World ', notwithstanding the Pro-
vocations they have received, and the abundant
matter that hath been formerly and of late afford-
ed for fuch an Hiftory. And there is nothing hath
made me more out of love with my old Friend
Mr. J. than a certain pronenels that he hath difco-
vered,
o<?;
THE
SERMON.
JUDE, ver. 19.
Thefe be they who feparate them/elves , fenfual, ha-
ving not the Spirit.
IN the 1 7 verfe Jude produceth the Teftimony
of the Apoflles of Jefus Chrift^ in confirmation
of what he had before faid : In which Teftimony
I note five Particulars.
1. To whom it is commended ', to his beloved.
2. How it was to be improved ; by remembring it.
5. From wrhom it proceeded ; the Apoflles of our
Lord Jefos.
4. Wherein it confifted ; in a Prediction, That
there fliould be mockers^ walking after their ungodly
Mis.
D 2 «;. To
(ao)
t. To whom it is oppofed, vi^. to thefe Sedu-
cers : Tbefe are they who feparate themfelves.
In which Words the Apoftls (hews , That thcfe
who feparate themfelves from the Church, were
Scomers \ and that thefe who were fenfual and void
of the Spirit, did follow their ungodly tufts. Or, in
the Words Jude exprefleth,
i. The Sin of thefe Seducers, in feparating then**
felves.
2. The Caufe thereof, which was,
i. Their being fenfual : And,
2. Their not having the Spirit.
For the firft, their Separation 3 Two things are
here to be opened.
1. What the Apoftle here intends by feparating
themfelves.
2. Wherein the Sinfulnefs of it confifts.
1. Forthefirft : The Original word may figni-
fie the unbounding of a thing , and the removing
of a thing from thofe Bounds and Limits wherein
it was fet and placed, &>c. Or it imports, the part-
ing and feparating of one thing from another, by
Bounds and Limits put between them \ and the
putting of Bounds and Limits, for diftinclion and
leparation, between feveral things : it being (thus)
a Refemblance taken from Fields or Countries^
which are diftinguiflied and parted from each o-
thcr
ther by certain Boundaries and Land-marks let up
to that end : and thus it's commonly taken by In-
terpreters in this place, wherein thefe Seducers may
be laid to feparate thewf elves, divide or bound
themf elves from others, cither fir ft, Doctrinal ly ;
or, fecondly, Practically.
1. DoSrinally, by falfe and Heretical Doctrines,
whereby they divided themfclves from the Truth
and Faithful, who were guided by the Truth of
Scripture, and walked according to the Rule of the
Word, &c.
2. V radically 5 they might feparate themf elves
as by Bounds and Limits,
1. By Prophanenefs, and living in a different way
from the Saints \ namely, in all loofnefs and uu-
cleannefs.
2. By S chifmaticahiefs, and making of ieparation
from, and divifions in the Church : Becaufe they
proudly defpifed the Doctrines or Perfbns of the
Chriftians, as contemptible and unworthy 5 or be-
caufe they would not endure the holy fevcrity of
the Churches Difcipline, they (faith Calvin} de-
parted from it. They might make Rents and Di-
vifions in the Church, by Schifinatical withdrawing
themfelves from Fellowfhip and Communion with
it. Their Herefies were perverie and damnable Opi-
nions ^ their Schiim was a perverie feparation from
Chunk-
Church-communion : The former was in DoSirinals,
the latter in Practical J. The former was oppofite
to Faith, this latter to Charity. By Faith all the
Members are united to the Head ', by Charity, one
to another : And as the breaking of the former is
Herefie, fo their breaking of the latter was Schifm.
And this Schifm (lands in the dilfolving the Spiri-
tual Band of Love and Union among Chriflians,
and appears in the withdrawing from the perfor-
mance of thofe Duties which are both the Signs of,
and Helps to Chriflian ZJnity ; as Frayer, Hearing,
Receiving of Sacraments, &c. For, becaufe the dif-
folving of Chriflian ZJnion chiefly appears in the
undue fepa ration from Church-communion, therefore
this rending is rightly called Schifm. It is ufually
fa id to be twofold, Negative, and Fofitive.
i. Negative is when there is onely fimplcx fecef
fw, when there is onely a bare feceilion, a peacea-
ble and quiet withdrawing from Communion with
a Church, without making any head againft that
Church from which the departure is.
2. Fojitive is when Perlons fo withdrawing do
Co confociate and draw themfelves into a diftinct
and oppofite Body, letting up a Church againft a
Church, or, as Divines cxprefs it, from Augufline,
an Altar againft an Altar : And this it is which in
a peculiar manner, and by way of eminency, is
called
called by the name of Schifm, and becomes (infill
either in refpccT, firft-> of the groundlejnefs, or, /o
condly, the manner thereof
i. The groundlefnefs ; when there is no calling
of Perfons out of the Church by an unjuft Cen~
lure of Excommunication, no departure by unfujj'e-
rabk Perfecution , no Here fie nor Idolatry in the
Church maintained, no necellity (if Communion be
held with a Church) of communicating in its Sins
and Corruptions.
2. The manner of Separation makes it unlaw-
ful ; when 'tis made without -due endeavour and
waiting for Reformation of the Church from which
the departure is : and fuch a rafli departure is a-
gainft Charity , which fnffers both much and long, all
tolerable things : It is not prefently diftaftcd,when
the jufteil: occalion is given ; it firft ufeth all pot-
fible means of remedy. The Chyrurgeon referves
Difmembringy as the laft remedy. It looks upon a
fudden breaking off from Communion with a Church
(which is a Difwembring) not as Chyrurgery, but
Butchery ', not as medicinal, but cruel
2. The Sinfulneis of this Schifmatical feparation
appears feveral ways. I mail not fpend time to com-
pare it with Herejie, though fome have (aid, that
Schifm is the greater Sin of the two. Augufl. com.
Donat. lib. 2, cap. 6. tells the Donatifls, that Schifm
was.
(H)
was a greater Sin than that of the Traditores, who
in time of Ferfecntion^ through fear, delivered up
their Bibles to the Per {editors to be burnt. (A Sin
at which the Donatifls took fo much offence, that
it was the ground of their feparation.) But to pais
by thefe things : By thefe three Considerations e-
fpecially the finfulnefs of Schifm fhews it felf.
[i, Chrijit.
In relpcct o{< 2. I he Parties feparatitig.
I 3. Tbofe from whom they feparate.
1. In refptct of vhriflt, it is,
1. An horrible Indignity offered to his Body, it
dividing Chr/Ji (as the ApoSile fpcaks, 1 Cor. 1.15.)
and makes him to appear the Head of two Bodies.
Mow monftrous and diihonourable is the very con-
ceit hereof!
2. It's Rebellion againft his Command, his great
Command of Love. The Grace oi'Love is by fome
called the Qjieen of Graces ; and it's greater than
Faith in refpcct of its ObjccT, not God onely, but
Man j its duration, which is eternal , its manner of
working, not in a way of receiving Chriji (as Faith}
but of giving out the Soul to him : and the Com-
mand of Love is the greateft Command, in refpect
of its cowprehenfivenefs ', it taking in all the Com-
mandments, the end of them all being Love, and it
being the fulfilling of them all.
3. It's
(=5)
g. It's oppofite to one great End of CbriJVs
greateft Undertaking (his Death), which was, that
all his Saints mould be one.
4. It tends to fruftrate his Prayer for Unity a-
mong Saints, John 17. and endeavours that Chriji
may not be heard by his Father.
5. It oppofeth his Example : By this ft ball all men
(faith he) know that ye are my difciples^ if ye love
one another. Love is the Livery and Cognifance
which Chriji gives to every Chrijiian. If there be
no Fellowfhip among Chrijiians, there's no follow-
ing of Christ. Let this mind he in you^ that was in
Chriji Jefus^ Phil. 2. 5.
6. It's injurious to his Service and Worfhip.How
can Men pray, if in wrath and divifion? How can
Chrijiians fight with Heaven and prevail, when they
are in fo many divided Troops? What worthiness
can be in thofe Communicants^ who celebrate a Feaft
of Love, with Hearts full of rancour and malice ?
2. In refpeel: of the Parties fepar at ing : For,
1. It caufeth a decay of all Grace. By di virions
among our {elves, we endeavour to divide our
felves from him, in and from whom is all our ful-
nefs. All wickednefs follows contention. Upon the
Stock of Schifm commonly Herefze is grafted. There
is no Schifm (faith Jerome) but ordinarily it invent-
eth and produceth fbme Herefee, that fo the Sepa-
E ration
( 26)
ration may feem the more juftifiablc. The Novati-
ng s and Donatifts from Schifm fell to Here fees.
Our Times fadly comment upon this Truth, they
equally arifing to both. The farther Lines are di-
fianced one from another, the greater is their di-
itance from the Center : And the more divided
Christians are among themfelves, the more they di-
vide themfelves from ChriSl. Branches divided from
the Tree, receive no Sap from the Root. The Soul
gives Life to Members which are joyned together,
not pluck'd aftinder.
2. Schifm is the greatefl difgrace to the Schifma-
ticks. A Schifmaticl^ is a Name much difowned,
becaufe very difhonourable : All Po fieri ty loads the
name of finful Separatists with difgrace and abhor-
rency. He ipoke truly, who faid, Ihe Jin and mifery
of Schifm cannot be blotted out with the blood of
Martyrdom. He cannot honourably give his Life for
Chrijt, who makes divifions in his Church, for which
ChriU gave his Life.
5. In refpeft of the Church from whom this fe-
paralion is made. For,
i. It's injurious to the Honour of the Church,
whofe greateft glory is ZJnion. How can a Body be
rent and torn, without the impairing of its Beau-
ty ? Befides, how difgraceful an imputation is caft
upon any Church, when we profefi it unworthy for
any
any to abide in it ; that ChriU will not, and there-
fore that we cannot have Communion with it ?
i. It's injurious to the peace and quietnefs of the
Church. Schijmatickg more oppofe the Peace of the
Churchy than do Heathens. If the natural Body be
divided and torn, pain and fmart muft needs fol-
low. The tearing and rending of the Myftical Bo-
dy goes to the Heart of all fenfible Members. They
often caufe the Feverifh Diftempers of Hatred,
Wraths Seditions, TLnvyings, Murders. Sehijm in the
Church, puts the Members out of joynt ; and di£
joynted Bones are painful : All my bones (faith Da-
vidj are out . of joynt. Cburch-divifions caufe fad
thoughts of heart. True Members are fenfible of
thefe SchifmS) though artificial ones feel nothing.
None rejoyce but our Enemies. Oh impiety, to
make Satan mufick, and to make mourning for the
Saints !
5. It's oppofite to the Edification of the Church.
Divifion of Tongues hindred the building of Ba~
bel j and doubtlefs divifion in Hearts, Tongues,
Hands, Heads, muft needs hinder the building of
Jerufalem. While Parties are contending, Churches
and Commonwealths fuffer. In troublous times the
Walls and Temple of Jerufalem went but flowly on.
Though Jefus ibrfit the Head, be the onely Foun-
tain of Spiritual Life j yet the ufual way of Chri&s
E 2 ftrengthning
( »8 ;
ftrengthning it, and perfecting thereof, is the fel-
lowihip of the Body, that by what every joynt [ap-
plies, the whole may be encreafed. When Church-
members are put out of joynt, they are made un-
ferviceable, and unfit to perform their feveral Offi-
ces : They who were wont to joyn in Prayer, Sa-
craments, Faffing, and were ready to all mutual
Offices of Love, are now fallen off from all.
4. It's oppofite to the future Eftate of the Church
in Glory. In Heaven the Faithful fhall be of one
mind : We pall all meet (faith the Apoflle) in the
unity of the faith, Ephef 4. 13. when we are come
to our Manly age : Wrangling is the work of our
Childhood. Luther and Calvin are of one mind in
Heaven, though their Difciples wrangle here on
Earth.
Obfervations.
Obf 1 . Naturally men love to be boundlefs ', they
will not be kept within any Spiritual compais.
Obf 2. Our feparation from Rome cannot be char-
ged with Schifm. This will evidently appear, if we
confider either the ground, or the manner of our
Separation.
1. For the £7w#rf and caufe thereof: Our fepa-
ration from Rome was not for fbme (light and tole-
rable Errours, but damnable Herefies, and grois Ido-
latries :
Op)
latries : The Herefies Fundamental, and Idolatries
fuch, as thole who hold Communion with her, can-
not but partake of: In refpec"r. of both which, the
Church of Rome was fir ft apoftati^d, before ever we
feparatecl : Nor was there any feparation from it, as
it had any thing of thrift, or as it was Chrifti.ui ;
but as it was KOMAN and POPISH, &c
2. For the fecond, the manner of our Separation ;
it was not uncharitable, rafli, heady, and unadviled ;
nor before all means were ufed for the Cure and*.
Reformation of the Komanifts, by the difcovery of
their Errours, that poffibly could be thought of:
notwithstanding all which (though fome have been
enforced to an acknowledgement of them) they
ftill obftinately perfift in them. Our famous, god-
ly, and learned Reformers would have healed Baby-
lon, but jbe is not healed: Many skilful Phyficianr
have had her in hand, but (like the Woman in the
Go/pel) Jbe grew fo much the worje. By Prayer,
Preaching, Writing, yea by fealing their DocTrine
with their Bloods, have fundry eminent Jnftruments
of Chrift endeavoured to reclaim the Popiftj from
their Errours ; but in ftead of being reclaimed,
they anathematized them with the dreadfulcft Cur-
fesy excommunicated, yea, murdered and deftroyed
multitudes of thofe who endeavoured their Reduce-
ment, not permitting any to trade, buy or fell, to
have
_(3o)
have either Religious or Civil Communion with
them, except they received the Beafis marl^ in their
hands and foreheads. All which considered, we might
fafely foriake her ', nay, could not fafely do other-
wile. Since, in ftead of our healing of Babylon, we
could not be preferved from her deflroying of us, we
did defervedly depart from her, and every one go
into his own Country : and unlefs we had done fb,
we could not have obeyed the clear Precept of the
K Word, A foe, 1 8. Come out of her my people, &c.
Timothy is commanded to withdraw him f elf from
perverfe and unfound Teachers, i Tim. 6. 3, 5. Though
Paul went into the Synagogue, difputing and perfua-
ding the things concerning the Kingdom of God \ yet
when divers were hardened, and believed not, but
fpake evil of that way, he departed from them, and Se-
parated the Difciples, Ac*ts 19. 9. And exprefly is
Communion with Idolaters forbidden, 2 Cor. <5. 14^ 17*
What fellowjlAp hath right eoufnefs with unrighteouf-
nefs ? what communion hath light with darknefsP what
concord hath ChriB with Belial P what agreement hath
the Temple of God with Idols P Come out from among
them, and be ye feparate. And, Hof. 4. 1 5. Though
thou Tfrael play the harlot, yet let not judah offend',
and come ye not unto Gilgal, neither go ye up to Beth-
aven. Though in name that place was Bethel, the
Houfe of God ; yet becaufe Jeroboams Calf was let
up
(30
up there, it was indeed Bethaven, the Houfe of Vd*
nity. If Rome be a Bethaven3 for Idolatry, and cor-
rupting of Gods Worfljip, our departure from it may
be fafely acknowledged and juftified. In vai ^there-
fore, do the K omamfls, Stapleton, Sander s,&c. brand
our feparation from them with the odious name of
Donation, and Schifm ; it being evident out of Au-
gufline, that the Donatifts never objected any thing
againfr, nor could blame any thing in the Church
(from which they Separated) either for Faith or
Worjljip : whereas we have unanfwerably proved
the pfeudo-C atholic\Roman Church to be notorious-
ly guilty both of Herejie and Idolatry ', and our Ad-
verfaries themfelves grant, in whatever Church ei-
ther of thefe depravations are founds Communion
with it is to be broken offi I (hall conclude this
Diicourfe with that Paflage out of Mufculm, con-
cerning Schifm. There is (faith he) a double Schifm ;
the one bad, the other good: the bad is that whereby a
good Union, the good whereby a bad Union is broken
of under. If ours be a Schifm, it is of the latter fort.
Obf. 3. The voluntary and unnecefiary dividing
and feparation from a true Church, is Schifmatical.
When we put bounds and partitions between it
and our ielves, we i7n (fay fome) as did thefe Se-
ducers here taxed by Jude. If the Church be not
Heretical, or Idolatrous, or do not by Excommu-
nication^
C3>)
nication, Perfecution, &>c. thruft us out of its Com-
munion \ If it be fuch as Chrift the Head hath Com-
munion with, we the Members ought not by fepa-
ration to rend and divide the Body. To feparate
from Congregations, where the Word of Truth and
Gojpel of Salvation are held forth in an ordinary-
way, as the Proclamations of Princes are held forth
upon Pillars to which they are affixed j where the
Light of the Truth is fet up as upon a Candleftick,
to guide Paffengers to Heaven : To feparate from
them to whom belong the Covenants, and where
the Sacraments, the Seals of the Covenant, are for
fub fiance rightly difpenfed ', where Chrift walhgth
in the mid ft of his golden candleftichf, and difcovers
his Prefence in his Ordinances , whereby they are
made effectual to the Conversion and Edification of
Souls, in an ordinary way ', where the Members
are Saints, bv a profefTed fubje&ion to Chrift and
his Gojpel, and haply have promifed this explicitly
and openly \ where there are fundry who in the
judgment of Charity may be conceived to have the
work of Grace really wrought in their Hearts, by
walking in fome meafiire anfwerable to their Pro-
feflion : I fay, to feparate from thefe, as thofe with
whom Church-communion is not to be held and main-
tained, is unwarrantable, and Schifmatical. Pre-
fences for Separation (flam not ignorantj) are al-
ledgcd :
(33)
ledged 5 frequently, and mofi: plaufibly, that of
Mixt Communion^ and of admitting into Church-*
feUorvflnp the vile with the precious, and thofe who
are Chaff, and therefore ought not to lodge with
the Wheat.
Anjw. 1. Not to infill: upon what fbme have
ure;ed, vi%. That this hath been the flone at which
moji Schifmaticks have flumblecl, and the Pretence
which they have of old alledged, as having ever
had a Spiritum Exconwnmicatorium, a Spirit rather
putting them upon dividing from thofe who, they
fay, are unholy, than putting them upon any godly
endeavours of making themfelves holy *, as is evi-
dent in the Examples of the Aud^ans, Novatians,
Vonarifls, Anabaptijis^ Brorvnifts, <&c.
1. Let them confider, Whether the want of the
exacl purging and reforming of thefe Abufes, pro-
ceed not rather from (ome unhappy Obfkru&ions and
political Reftridlions ( whether or no catifed by
thole who make this Objection, God knows) in
the exercife of Difcipline \ than from the allowance
or negLeft of the Church it felf. Nay,
3. Let them confider, Whether when they fe-
parate from Jihfid mixtures, the Church be not at
that very time purging out thofe jinful mixtures :
And is, that a ri. ie o make a fcparatton from a
Chnichj by depaiti^g ftowi it, when the Servants of
F Chrift
(34)
Chrifv are making a Reparation in that Church, by-
reforming it ? But,
4. Let it be fcrioufly weighed, That feme ftnful
mixtures are not a diffident caufe oi Reparation from
a Church. Hath not God his Church, even where
corruption of Manners hath crept into a Church, if
purity of io&rine be maintained ? And is fepara-
tion from that Church lawful, from which God doth
not (eparate ? Did the Apoftle, becaufe of the ftn-
ful mixtures in the Church of Corinth , direct the
Faithful to [eparate ? Muft not he who will for-
bear Communion with a Church, till it be altogether
freed from mixtures, tarry till the day of Judge-
ment > till when, we have no promife, that Chrtii
will gather out of his Church whatsoever doth of-
fend.
5. Let them confider, Whether God hath made^rf-
vate Chriflians Stewards in his Houfe , to determine
whether thofe with whom they Communicate are fit
Members of the Church, or not ? Or rather,Whether
it be not their duty,when they diicover Tares in the
Church, in Head of feparating from it, to labour that
they may be found good Corn ; that fo when God
fhall come to gather his Corn into his Garner, they
may not be thrown out? Church-Officers are mini fte-
rially betrufted with the Ordering of the Church,
and for the opening and {hutting of the doors of the
Churches
Churches Communion, by the Keys of Doftrine
and Difcipline : And herein if they {hall either be
hindred, or negligent, private Chriftians (hall not
be intangled in the guilt of their Sin, if they be
humbled, and ufe all lawful means for remedy,
though they do Communicate.
6. Let them fearch, Whether there be any Scri-
pture-warrant to break off Communion with any
Church, when there is no defeft in the Ordinances
them/elves, onely upon this ground, becaufe fome
are admitted to them, who, becaufe of their perfo-
nal mifcarriages, ought to be debarred ? The Jews
of old, though they feparated when the Worfhip
it felf was corrupted, 2 Chron. n. 14, 16. yet not
becaufe wicked men were fuffered to be in out-
ward Communion with them, Jer. 7. 9, 10. Nor
do the Precepts or Patterns of the Chriftian Chur-
ches, for cafting out of Offenders, give any liberty
to feparation^ in cafe of failing to caft them out 5
and though the fuftering of fcandalous Perfons be
blamed, yet not the Communicating with them.
The Command not to eat with a Brother who is a
fornicator , or covetous^ <&c. 1 Cor. cj. 1 1. concerns
not Religious, but Civil Communion, by a volun-
tary, familiar, intimate Converfation, either in be-
ing invited, or inviting ; as is clear by thefe two
Arguments.
Fa i. That
(3*)
i. That Eating which is here forbidden with a
Brother, is allowed to be with an Heathen : But
it's the Civil Eating which is onely allowed to be
with an Heathen : Therefore, it's the Civil Eating
which is forbidden to be with a Brother.
2. The Eating here forbidden, is for the punifli-
ment of the nocent, not for a punilhmcnt to the in-
nocent. Now though fuch Civil Eating was to be
forborn, yet it follows not at all, much lefs much
more, that Religious Eating is forbidden.
i. Becaufe Civil Eating is arbitrary, and unne-
cessary , not fo Religious, which is enjoyned, and
a commanded Duty.
2. There is danger of being infecled by the
wicked in civil, familiar, and arbitrary Eatings \
not fo in joyning with them in an holy and com-
manded Service and Ordinance.
3. Civil Eating is done out of love to the Party
inviting or invited ; but Religious is done out of
love to Jefm Chrijl, were it not for whom, we
would neither eat at Sacrament: with wicked men,
nor at all.
To conclude this 5 Separation from Churches fiom
which Chriji doth not fcparate, is Schifmatical. Now
it's clear in the Scripture^ that ChriB owneth Chur-
ches where Faith is found for the fubftance, and
their WorjlAp CoJpel-rrorfhip7 though there be many
defers
(37) •
defccls and jinful mixtures among them. And what
I have laid concerning the Schifmaticalnefs offepa-
ration^ becaufe of the finfttl mixtures of thofe who
are wicked in practice, is as true concerning fepaira-
tion from them who are erroneous in judgment ^ if
the Errours of thofe from whom the Reparation is
made, be not Fundamental, and hinder Communi-
on with Cbriji the Head. And much more clear
(if clearer can be) is the Schifmaticalmfs of thofe
who feparate from , and renounce all Communion
with thole Churches which are not of their own
manner of conftitution^ and modell'd according to
the Platform of their own particular Church-order,
To refrain Fellowship and Communion with fiich
Churches who profe is Chrift their Lord^ whofe Faith
is lbund, whole IVcrflip is Cojpel-worfhipy whofe
hives are holy, becaufe they come not into that
particular way of Church-Order which we have
pitch'dupon, is a Schifmatical rending of the Church
of Chrift to pieces. Of this the Church of Rome are
moll: guilty, who do mod: plainly ^wwcW i^™, and
eircumlcribe and bound the Church of Chrift with-
in the Limits and Boundaries of the Roman Jurif-
diEiion, even fb, as that they call: off all Churches
in the World, yea and cut them off from all hope
of Salvation, who fubjeel: not themfelves to their
way. Herein likewife thofe Separatifts among our
felves
• (38)
felvcs are hcinoufly faulty , who cenfure and con-
demn all other Churches, though their Faith, Wor-
jl/ip, and Conversation be never fo Scriptural, meer-
ly bccaufe they are not gathered into Cburch-order
according to their own Patterns. In Scripture,
Churches are commended and dignified, according
as their fundamental Faith was found , and their
Lives holy ; not according to the regularity of their
firft manner of gathering : And notwithstanding
the exa&eft regularity of their firft gathering, when
Churches have once apoftatizcd from Faith and
Manners, Chrifl hath withdrawn Communion from
them. And this making of the firft gathering of
People into Church* fellowjbip, to be the Rule to di-
recl us with whom we may hold Communion, will
make us refufe feme Churches upon whom are {een
the Scripture-charaders of true Churches, and joyn
with others onely upon an Humane teftimony, be-
cauie Men onely tell us they were orlerly gathered.
Obi. ult. It jhould be our care to (bun Separation.
To this end,
i. Labour to be progrefilvein the work of Mor-
tification. The lels carnal we are, the lefs contenti-
on and diviiion will be among us. Are ye not carnal?
(faith the Apoflle) : and he proves it from their di-
viiions. Separation is uiually, but very abfurdly, ac-
counted a fign of an high-grown Chriftian. We
wrangle
(39)
wrangle becaufe we are Children, and are men in
malice becaufe children in bolineft , Wars among
our lelves proceed from the Infls that war in our
members ', James 4. 1 .
2. Admire no Mans Perfon. The exceffive re-
garding of lome, makes us defpife others in re/peel
of them. When one Man feems a Gyant, another
will feem a Dwarf in comparifon of him. This
caufed the Corinthian Schifm. Take heed of Man-
worfhip, as well as Image-worfliip : Let not Idolatry
be changed, but aboliiri'd. Of this largely before,
upon having mens perfons in admiration.
3. Labour for experimental benefit by the Ordi-
nances. Men feparate to thofe Churches which they
account better, becaufe they never found thole
where they were before (to them) good. Call not
Mini&ers good (as the young man in the Gojpel did
Chrifl) complementally onely ; for if fo, you will
foon call them bad. Find the letting up of ChriU
in your Hearts by the Ministry, and then you will
not dare to account it AntichriUian. If, with J a-
cob j we could lay of our Bethels, God k here, we
would let up Pillars,, nay be fuch, for our conftan-
cy in abiding in them.
4. Neither give nor receive Scandals. Give them
not, to occafion others to feparate 5 nor receive
them, to occafion thy own feparation : Watch ex-
actly 5
(4°)
a&ly j conftrue doubtful matters charitably. Look
not upon Blcmiilics withMultiplying-glafleSjOr old
Mens Spectacles : Hide them, though not imitate
them : Sport not your felves with others nakednefs.
Turn feparation from, into lamentation for the Scan-
dalous.
5. Be not much taken with "Novelties. New-
Lights have fet this Church on fire : For the moll:
part they are taken out of the Dark-Lanthorns of
old Heretkks. They are falle and Fools-fires, to lead
Men into the Precipice of Separation. Love Truth
in an old drefs \ let not Antiquity be a prejudice
againft, nor Novelty an inducement to the enter-
tainment of Truth.
6. Give not way to letfer differences. A little
divillon will loon rife up to greater : Small Wedges
make way for bigger. Our Hearts are like to Tin-
der *, a little Spark will enflame them. Be jealous
of your Hearts when Contentions begin, ftifle them
ill the Cradle. Fanl and Barnabas feparaced about
a fmall matter, the taking of an Allbciate.
7. Beware of Frzde, the Mother of Contention
and Separation. Love not the preheminence. Rather
befit for, than defirous .of Rule. Defpife not the
mean eft ; lay not, J have no need of thee. All Schifms
and Herejies are mofily grafted upon the Stock of
Pride. The firft rent that was ever made in God's
Family,
(40
Family, was by the Pride of Angels, ver. 14. and
that Pride was nothing elfe but the defire oilnde*
pendency.
8. Avoid Self-feeding. He who fecks his own
things and profit , will not mind the good and
peace of the Church. Oh take heed left thy Secular
Intereft draw thee to a new Communion, and thou
colour over thy departure with Religion and Con-
fcience.
Thus have we fpoken of the firft, <vi%. What
thefe Seducers did, vi***. feparate them] elves.
2. The Caufe of their feparation, or what they
were, in thefe words, fenfual, not having the Spirit.
[This I will onely give the Breviate of (flill keeping
to hk own words) leaving it to his Commentary
on Jude, fince print ed.~\
By the word -\oytvk the Apo&le feems to me to
make their bruit ijh fenfuality and propenfions to be
the caufe of their feparation : as if he had faid,They
will not live under the JlriB Difcipline, whe ^ they
mull: be curb'd and reftrain'd from following their
luHs \ no, thefe Senfuallifts will be alone by them-
felves, in Companies, where they may have their
fill of fenfual pleafures, and where they may grati-
fie their genius to the utmoft.
The Apofxle feems to add this their fenfuality,
G and
(42)
and want of the Spirit, to their fcparatiug themfefocs,
not onclv to fhew, that fenfuality was the cauie of
their feparation^ and the want of the Spirit the cauie
of both'-, but as if he intended dircftly to thwart
and crofs them in their pretences of having an high
and extrordinary meafure of fpir it ualnefs above o-
thcrs, who,as thefe Seducers might pretend, were in
fb low a Form of Chriftianity, and had fo little Jpi-
ritualnefs, that they were not worthy to keep them
company : whereas J tide tells thefe Christians, that
thefe Seducers were fo far from being more fpiritu-
al than others, that they were nicer SenfualliUs,
and had nothing in them of the Spirit at all, &c.
Obfervations.
Obf i. Commonly fenfuality lies at the bottom of
pvful feparation, and mailing of SeSis. Separate them-
f elves, fenfual, &>c.
Obf. 2. It's pojpble for thofe who are fenfual, and
without the Spirit, to boaft of Spiriiualnefs. Or thefe
before.
Obf 5. SanEiity and Sen futility cannot agree to-
oether.
Obi. 4. They who want the Spirit, are eafdy brought
aver to Senjuality.
(V)
To his Worthy Friend EL N.
S I Ry
I Heartily thank you for putting me in mind of
our late Difcourfe, and for giving me lb fair an
opportunity to purliie it, by the Sermon that you
fent me \ which I greedily read, and had no fbbn-
er run over, but I blefs'd my felf to find, that you
mould put the Caufe upon this Irlue, and to appeal
to that for the juftification of the prefent Separa-
tion. I look'd again, and thought that you might
be miftaken, and had fent me a Sermon againft
Mr. JenJ^ti^ rather than one for him. It was a Di-
fcourie that I do acknowledge my felf not to be
altogether a Stranger to, and what I then retained
fome remembrance of; but yet wholly to unde-
ceive my felf, I fent for the Book which you fay
you compared it with, and, to my no finall fatisfa-
clion, found them (as to what concerns the matter
of our Dilpute) honeftly to agree ; and that you
may as well bring the one to vouch for the credit
G 2 of
(44)
of the other, as he himfelf may (if there were oc-
cafion) Mr. Brinfleys Arraignment of Schifm (from
whence he hath borrowed the fubftance of this
Sermon) in the ju unification of what he hath laid
here upon that Subject.
And now, Sir, I am glad that I have brought you
thus far ; for I defire no better advantage than
what this Sermon will afford me, and fhall decline
the Order that we obferved in our Difcourfe, on
purpofe to comply with it.
You may remember, that I then undertook to
fhew,
i. That the old Nonconformi&s did themfelves
hold hay 'Communion with the Church of Eng-
land, and accounted thofe that did not, guil-
ty of Schifm, as by their Writings yet extant
doth appear.
2. That the prefent Nonconformijrs, who are Fref-
byterians , did plead their Practice, and ufc
their Arguments, againft the Independents ,and
others , that, did in the late Times feparate
from themfelves.
g. That Lay-Communion with the Church of Eng*
land, is the fame in our Times, that it was in
the Times of the old Nonconformist s ', and that
the Church of England hath as much to fay
for it felf now., as it had then.
4. That
(4=0
4- That therefore the new Separation doth not
in reality diller from the old, and is truly
Schifm, if either they, or the old Noiiconformifts.
fpoke true.
Now this I look upon as a very covenient Me-
thod to bring the Cafe to a Decifion ■; but becaufe
I will fliew how willing I am to meet you, and
how confident I am in the goodnefs of my Caufe,
I (hall take that courfe which will more readily
lead me to make ufe of the Sermon, though in the
purfuing of that, I fliall al(b lay what will ierve
for the proof of the Yropofitions before laid down.
In the firft place, it will be ncceflary to fliew
what Schifm is. Now, that, as may be collected
from Mr. Jenhin here, is a perverfe or undue fepa-
ration from Church-Communion, pag. 21, 22. or, a
voluntary and unnecefsary dividing and feparation
from a true Church, pag. 31.
And upon this Definition I mall proceed, and
fliew,
1 . That the Church of England is a true Church*
a. That there is a Separation from it.
g. That this Separation is voluntary and nnnecef-
fary.
4. That therefore the prefent Separation is fchif
maticah
1.. That the Church of England k a true Church.
But
(40
But here we arc put to it, to tell what the Church of
England is, by the Author of Sacrilegious Defertion,
pag. 35. We are told (faith he) of Scbifm from the
Church of England^ when I would give all the Money
in my Purfe, to mahg me underhand what the Church
of England is. I might here , without any more
ado, refer him to Mr. Baxter for refolution,- of
whom, Mr. Hickjnan faith, in his Bonafus Vapulans,
printed the fame Yc^pag. r 38. That he has Com-
munion with the Church of England in all Ordinan-
ces ; who cannot but certainly know what that
Church is, or c\{q how can he hold Communion
wirh it ? But becaufe there is fo great a Profit like
to attend it, and in compafllon to him that hath
there railed fo much dufi: that he cannot fee his
own way, I mall for once tell him what it is by
Wife Men thought to be, m. That Company of
Perfons, in this Nation, that doth joyn together in
the Ordinances of God, according to the Laws efta-
bliflied amongfi: us for Ecclefiaftical Matters. It is
the joyning together in the Ordinances of God^ which
makes a Church a True Churchy as Mr. Brinjley faith,
in his Arraignment of Schifm^ pag. 31. And it's the
joyning together in them , according to the Laws
eftablifhed amongfi: us, that makes filch a Church
to be the Church of England. I muft profeis, Sir,
to you, That I cm hardly forbear to expofe- that
Book
(47)
Book of Sacrilegious Defert ion, that as much abounds
with Ill-nature, Self- conceit, Coniiifion, and Self-
contradiction, as any that I have met with of that
kind 3 but becauie the ■ Author hath been in many
things of good ufe to the Church of Cod, I iliall not
treat him with that rigour fuch a Book deferyes 5
and fliall therefore proceed to ihew,Tte this Church
is a True Church. He indeed, pag. 43. of that Book,
when it had been objected againft the prefent Repa-
ration , That their Members are taken out of Irue
Churches, replies, Horn many Bifljops have written,
that the Church of Rome is a Irue Church, ^c. and
mult no Churches therefore be gathered out of them ?
\_Uer, it mould be. J thereby difingenuoufly inimu-
ating, That the L hurch of England is no other wile
a true Church than that of Rome, and may as fafely
be feparated from. Now how the Church of Rome
is raid to be a true Church, Mr. Brinfley will inform
us, pag. 1 6* of his Arraignment of Schifm : There is
a twofold Truenefs 5 Natural, the one j Moral, the
other : In the former fenfe, a Cheater, a 1 hief may be
faid to be a true Man, and a Whore a true Woman,
and (till floe be divorced^) a true Wife \ yea, and the
Devil him/elf, though the Father of Lies, yet a true
Spirit. And in this fenfe we fljall not need to grutch
the Church of Rome the name of a true Church 5 if
not fo, why do we call her a Church ? A Church fixe
t¥0
is, in regard of the outward Profejpon of Chriftiani*
ty ', but yet a falfe Church : true in Exigence, but
falfe in Belief, &c. not fo a true Churchy but that
(he is alfo a falfe Church, an Heretical, Apoftatical,
Autichriftian Synagogue. But whether the Author
of Sacrilegious Defertion hath the fame thoughts of
the Church of England, let pag. y6. mew, where he
faith, As I confantly joyn in my Parifl-Cburch in hi-
tnrgie and Sacraments, fo I hope to do while I live
(if I live under as honeft a Minijier) at due times.
And he would by all means have their Aflcmblies
accounted oncly as ChappeUMeetings, pag. 15. with
refpeft to the Publick. Now God forbid that all
this mould be, and that in the mean time he mould
think, that the Church of England is no more a true
Church than the Church of Rome, and not more to
be held Communion with. But the contrary is evi-
dent from him, and fo his abovefaid Inf Inuatiori the
more blame-worthy. But however, let him think
as he plcafcth, it is very obvious, that the conftant
Opinion of the old Nonconformijls was , That the
Church of England was a true Church, and what, as
fuch, they thought that they were oblig'd to hold
Communion with. So Mr. Baxter, in his Preface to
the Cure of Church-Divifions, faith of them ', The
old Nonconformists, who wrote fo much again f Separa-
tion, were neither blind, nor Temporizers. I hey faw
the
(49)
the clanger on that fide. Even Brightman on the Re-
velation, that writeth againjl the Prelacy and Cere-
monies', feverely reprehendeth the Separates, Read
but the Writings of Mr. J. Paget, Mr. J.Ball, Mr.Hil-
derfham, Mr. Bradfliaw, Mr. Bains, Mr. Rathband,
and many fuch others, dgainft the Separatifis of thofe
limes, and you may read, that our Light is not great-
er, but left than theirs, <&c. So Mr. Crofton, in his
Reformation not Separation, (though feveral of them
he evidently wrongs, that were far from any difaf-
feclion to the Order and Difciplineof the Churches
Ridley, &c.) pag. 43. Tindal, Hooper, Ridley, La-
timer, Farrar, Whitaker, Cartwright, Bains, Sibbs,
Prefton, Rogers, Geree, J. Ball, Langly, Hind, Ni~
cols, &c. groaning under retained Corruptions, &>c.
yet lived, to their laji breath in conftant Communion
with the Church.. And this they did, upon the fup-
pofition of this Truth. Nay, lo far were they per-
fuaded of this, that they did prefer it to mod
Churches in the World. So the Letters betwixt
the Minifters of Old and "New-England, published
by Mr. AJb and Mr. Rathband, 1643. If we deny
Communion with fuch a Church as ours , there hath
been no Church this thou f and years with which a Chri-
flian might lawfully joyn. When the Wars began,
there were thole indeed that talked otherwife, and
then they would perfuade the People, that there
H was
<>)
was no difference betwixt that and Rome ; as Mr.
Marjbaly in his Sermon upon the cVnion of the Two
Hatfes, Jan. 18. 1^47- All Chriftendom, except Ma-
lign ants in England, do now fee, that the Qu eft ion in
England is , Whether thrift or Antichrift JJjall be
Lord and King? Then thofe that were fufpended
before the Long-Parliament time, were the H'itnef-
fes that were (lain, and the Prelacy was an Antichri-
Jiian Power ; and the taking away of that, and the
Ceremonies, was the tenth part of the City falling, as
Mr. Woodcoch^ did expound it, in his Sermons of the
two Witneftfes, 1643. pag. 83, &* 8£. Then they
were the Amor he?, and there was the cup of abomi-
nation amongft them, as you may find it in a Book
called The Principal A&s of the General AJfembly
convened at Edinburgh, May 19. 1644. pag. 19.
But when the Tide began to turn, and Presbytery
was oppoied, and in great danger of being run
down by Independency, they changed their Tune,
and began to plead for the Truth of it, and their
Propriety in it. Thus we find Ordination according
to the Church of England maintained by the Lon-
don-Mini ft ers, in their Vindication, pag. 143. We
do not deny , but that the way of Minifters entring
into the Miniftry by the Bifbops, had many defers in
it : — But we add^ That notwithftanding all the acci-
dental corruptions ', yet it is not fubft ant tally and effen-
tially
tially corrupted : By Dr. Seaman, in his Anfwer to
the Diatribe \ by Mr. Brinfley of Schifm, page g 1 .
by Mr. Firm in, in his Separation examined, page 23.
Then we are told. That Preaching and Prayer were
kept pure in the Epifcopal days, by Mr. Firmin,
ibid. pag. 19. And to fliew you how reverendly
they fpoke of this Church , I will onely quote it
from one that mull be thought to fpeak out of no
affection, and that is J. -Goodwin, in his Sion College
vifited,pag. 16. Doubtlefi the real and true Miniflers
of the Province of Lo?idon , having fitch abundant
opportunity of converfe with Travellers from all Parts,
cannot but be full of the truth of this Information,
That there was more of the truth and power of Keli-
gion in England, under the late Prelatical Govern-
ment, than in all the Re formed Churches be fides.
But you will fay, All this may be granted, and
yet nothing faid ; for the Cafe is altered, the Church
of Engla?id not being now what it was then. This,
I acknowledge, the Author of Sacrilegious Defertion,
fag. 43. doth fuggeft ', The love of Peace, and the
fear of fright ning any further from Parijh-Communi-
on than I defire, do oblige me to forbear fo much as
to defcribe or name the additional Conformity, and that
Sin which Nonconformists fear and fly from, which
maketh it harder to us that defire it , to draw many
good People to Communion with Conformists, than it
H 2 was
was of old. But this additional Conformity that the
People are concerned in, I am yet to underftand ;
and I fear he had another Reafon to tbibcar the
deici iption of it, *vi%. becaufe he could not. How-
ever, for once fiippofc this j yet he grants, that it's
onely harder \ but that doth not make it unlaw-
ful : For then what fhall we fay to Mr. Corbet,
that in his Di/courfe of the Religion of England, An-
no \66j. fag. 33. doth declare, That the tresbyte-
rians generally hold the church of England to be a true
Church, though defeStive in its Order and Difcipline,
and frequent the Worfhip of God in the Publicly Af-
femblies ? (I believe he fpeaks of thofe that he con-
verfes with, for here it is generally otherwife as to
the point of Pra&ice.) What mail we fay to Mr.
Hicty/an, that in his Bonafus Vapulans, page 133..
faith of himfelf, / profefs, where-ever I come, I make
it my bufinefs to reconcile People to the Publicly Affem-
blies ', my Confcience would fly in my Face, if IJhould
do otherwife ? What fhall be laid to that of Mr. Bax-
ter, in his Cure of Church- Divifwns, pag. 263,264.,
265. where he faith, Thoufands of well-meaning
People live as if England were ahnoU all the Worlds
and do boldly feparate from their Neighbours here ;
which they durji not do, if they foberly confidered, that
almoft all the Chriflian World are worfe than they ?
And that the prefent State of this Church is far bet-
ter
(53)
ter than almoft any in the World, he there doth
largely prove. So far as the Profeffion of thefe Per-
form doth hold (who both deferve, and lam confix
dent have your reverence} we are (afe.
But flill fuppofe the worft, I will be bold to fay,
and I queftion not to prove, that our Church is
more a Churchy than what theirs was, when theyfo
briskly affaulted the Independents^ and charged them
with nqleis than Schifm, for their fe part ion from it.
For, if you confider, you will find, that their Con*
jiitution was not ietled, nor the Church in any or-
der, when this Controverfie began, and was carried
on amongft them. How it was in 1642. Sir Ed-
ward Deringy in his Speeches then made and print-
ed, will inform us, fag. 47. " The Church of Eng-
" land (not long iince the Glory of the Preformed
" Religion) is miierably torn and di (traded : you
" can hardly now lay, which is the Church of Eng-
" land. A little above, in the fame page, he faith
thus : " Mr. Speakery There is a certain new-born,
" unfeen, ignorant, dangerous, delperate way of In-
" dependency : Are we, S/V, for this Independent
Ci way > Nay, (S/r) are we for the elder Brother of
cc it, the Fresbyterial Form ? I have not yet heard
" any one Gentleman within thefe Walls ftand up
lt and affert his Thoughts here, for either of theie
"■ Ways : And yet QSify we are made the Patrons
a and
(54)
cc and Prote&ors of thefe fo different, Co repugnant
" Innovations, <&c. How it was in 1645. you may
guels, when the Sovereign Argument they had was,
That they had hopes of a Settlement, So Mr. Ca-
lam\\ in a FaSl-Sermon preached that Year, " did
" call upon his People to be afliamed and confound-
a ed, as for divers other things, fo, amongft the reft,
" for this, that whilft the Parliament is fitting, and
" labouring to fettle things, and while the Aifem-
u bly of Miniflers are ftudying to fettle Religion,
" and labouring to heal our Breaches , that any
" mould be feparating from us : as we may learn
out o(The Door of Truth opened, pag. 5. So again,
pag. 6. " They engage themfelves into feparated
" Congregations, and do not wait and tarry to fee
r what Reformation the Parliament will make. So
it is confeffed by the London-Minifters, in their Let-
ter to the Afiembly, pag. a. Jan. 1. 1645. " That the
a Reformation of K eligion is not yet fetled among
cc us according to the Covenant \ and urge it to
mew, that the Defires and Endeavours of the Inde-
pendents for a Toleration at that time , were very
unreafonable. How it was in 1646. you may fee
in Mr. Brinfleys Arraignment, pag. 48, 49. u It h
" alledgcd, That in this Kingdom at prefent there
" is no way laid forth for the Churches to wralk in :
" And then, why may they not take liberty to let
"up
(sO
' up their way, as well as others theirs ? /info. Sup-
u pole the Church hath not her way laid out, yet
i it will not be denied, but that (he hath been all
c this while feeking it out, &c. Neither can ic be
c truly faid, that the Church is fo wholly deftitute
c of a way to wralk in, whether for Worfhip, or
c Government \ the former of which is (and for
c feme good time hath been) fully agreed upon :
c the latter, however not fully compleated, yet is
i it for fubftance both determined and held forth.
How it was 1 6 $6. Dr. Dral^e, in his Bar to Free
admijjion, doth acknowledge, £4g. 132. " Howma-
M ny Congregations have for ten or twelve Years
" together affembled conflantly at the Word and
" Prayer, without the Lords Supper, yea fame of
" them haply without Baptifm : A great fault , I
« grant ; but, I hope, not fo great as to unchurch
" them. To favour whom, he is drove to affirm,
That " I dare not (ay, the Sacraments are effential
M Notes of the Church vifible. This was that which
lay hard upon them, and wThat the Independents
took great advantage of, «?/%, That they were fome
Years without any fetlcd Conftitution, and at laft
fo defective in fuch a considerable part as Govern-
ment and Difcipline. So it was urged by the Five
Diifenting Brethren , in their Apologetic al Narrati-
on, 1643. Pa£> 23* When the others charged th?ei
with
( sO
with Schifm, they thus anfwcr : a Scbifm , which
tu yet muft either relate to a differing from the
M former Fxclefiaftical Government of this Church
■ c cftabliflied ; and then, who is not involved in it,
4t as well as we ? or, to the Conftitution and Go-
w vernment that is yet to come 5 and until that be
<; agreed on, eftablifhedj and declared, and aft u-
u ally exiff, there can be no guilt or imputation of
(t Schijm from it. This was what the Presbyterians
themfel ves lamented ; as the Norrvich-Miniflers, in
their Hue and Cry after Vox Populi, Anno 1646.
pag. g 1. "We could wifli fome Penal Law were
14 againft the Independents, Anabaptifls, and fome
u <jovernment fetled. And when it is objected
there, " The Parliament hath given full Power and
ct Authority for Ordination,c£w7. They anfwer, " For
<c what, Sir ? to Ordain Paftors for each Congre-
c- gation ? or to chufe Elders ? In what Ordinance
u is this Power given to any but the City of hon-
*• don ? The want of this, was what their Adver-
saries did continually objeft 5 and this was what
they ufed all their skill to refute, as Mr. Brinfley,
pag, 3 1 . Objeft. We want an Ordinance, viz. Dif-
cipltne. So in Knuttons Seven Quefkions about Sepa~
ration, 1^45. And which Mr. Firmin is fo pefter-
ed with, that he anfwers it after this fort, in his Se-
paration examined ', ^£..285 2 p. " But this Objefti-
4Con
( % 7 )
* c on hath no place in thefe Churches ; for, Prayer,
4< Preaching, Adminiftration of the Sacraments, yea,
" Difcipline they had in the Epifcopal days, &c. As
if that were fufficient to vindicate what they want-
ed in theirs.
The Cafe then was plainly thus : That they were
fbme Years without any fetled Constitution ; That
though the Province of London was by an Ordinance,
1645. divided into Twelve Clajpcal Elder/hips, yet
after all the Ordinances about it, the very Form of
Government was not ordered to be publifhed till
2 9 dug. 1648. nay, nor the Articles of Religion
agreed to be printed till about a Month before :
And yet notwithstanding, then the Cry was, Inde-
pendency a great Schifm, and rvorfc than Popery, (as
Adam Steuart in his Zerubbabel to Sanballat,p. 53.)
and Separation from them, Schifmatical. Now, if it
muft be fo, when no body knew what the Church
was, nor they themfelves knew what Foundation
to lay it upon (if J. Goodwin, in his Sim College vi-
fited, pag. 10. or J. L. in his Plain Truth, pag. 6\
are to be believed, and as Mr. Brinjley, pag.^9. dcth
not deny) ; then what muft it not be, when it is
from a Church that is eftabliflied, and whole Arti-
cles, Conftitutions, and Orders are, and have been
time out of mind fetled, as ours is? If in 1647.
there was a Churchy and a Church of England, as the
I Minijiers
(*8)
Ministers fent by the Parliament in that Year to
Oxford did maintain , and as the Form of Church-
Government to be ufed in the Church of England,
printed by Order of Parliament, 1648. doth ac-
knowledge - then certainly fuch a thinor there is
now to be found.
To conclude this: If the old Nonconform ifls thought
the Church of England to be a true Church, and
what they did think themfelves obliged to hold
Communion with ; If the prelenc Nonconformists,
when time was, did declare as much ; If the Church
of England doth not now differ from what it was
when they fo thought of it 5 aud that it is much
more a Church, than what that was that the lnde*
-pendents were accounted by them Schifmaticl^s for
withdrawing from : Then I hope their Separation
from us, will be allowed to be %mw arrant able.
And now I know not what can be faid, unlefs,
with the Author of Sacrilegious Defertion, pag. 33.
it be faid, that this is onely local diSiinciion, not fe-
paration. But that is the fecond thing I mall pro-
ceed to (hew.
2. There is a Separation from the Church of Eng-
land. If there was no more to be faid in this Cafe,
than what Adam Steuart, in his Zerubbabel to San-
ballat , wrote againft the Independents, 1644.. it
would be fufficient 3 m, $ If ye be not feparated
" from
« from us , but entertain Union and Communion
" with us, what need ye more a Toleration, rather
" than the reft of the Members of our Church ?
The pains the "Nonconformifls took to compafs, and
the joy which they expreffed at obtaining a Tolera-
tion, (hews that they were not of its Communion.
But what credit can we give to fuch a Declarati-
on ? " For alas, (as Mr. Brinfley, fag. 28. faith in the
" fame cafe) what meaneth the lowing of the Oxen,
" and the bleating of the Sheep ? I mean, the con-
" fufed noife of our lefler and greater Divifions ?
" — Divifions, not onely without Separations, Se&s,
" and Factions ; but Divifions of an higher na-
u ture, amounting to no left than direct Separati-
" on *, and that not barely to a negative, but to a
" pofitive Separation, to the fetting up of Altars
u againft Altars, Churches againft Churches. That
" it is ib de faSlo, I think it will not, it cannot be
" denied. For, if Mr. Baxter , and fbme others,
fliall profefs, That they meet not at the fame hour
with the Publick, under any colour and pretence, in
any Religious Exercife, than according to the Liturgie ;
and yet in the mean time ufe it not : the Dividers
will not fee (fas the Author of Sacrilegious Defertion
faith, pag, 10.) the different Principles on which they
go, while their Practice feemeth to be the fame. But
if we fliould grant this, to thofe that are willing to
I 2 hold
hold Communion with us ; yet thefc arc very few,
to what do wholly decline and deny it. Mr. Jen-
hin here faith, pag. 22. That Separation appears
" in the withdrawing from the performance of thole
" Duties which are both the Signs of, and Helps to
u Christian Unity, as Vrayer, Hearing Receiving of
" Sacraments, &c. And that a Schifm is negative,
u when there is onely a fimple feceffion, &c. with-
" out making head againft that Church from which
" the departure is ', or pofitive, when Perfons Co
" withdrawing do fo confociate and draw them-
" felves into a diftind and oppofite Body,ictting up
" a Church againft a Church. Now I dare appeal
to all that know them, whether Mr. Jenlyn, and
the far greater part of his Brethren, have been ever
feen in our Congregations (unlefs at feme times the
more adventurous of them have thruft their Heads
in at the Door ; when, if they heard all, as it is
ufually but very little of the Sermon that they have
patience to hear, Mr. Brinfley will tell them, That
as for Occafional hearing, it is agreed on all hands, it
is not properly an aSt ofCburcb-Communion,pag^$.)
And I will appeal to your Eyes, whether they do
not conftantly keep up their Meetings in opposition
to thofe of the Church. But what need I go fo far
about, when this is not onely acknowledged, but
defended ? See Mr. Wadfoorth, in his Separation yet
no
no Schifm, Epift. to the Reader, where he puts the
Cafe of the Nonconform/Jis thus : " There are ibme
u hundreds of true Minifters of Jefus Chrifl, — and
ct there are many thoufands likewife of vifible Pro-
" fellbrs of Christianity, do willingly hear and joyn
u with thefe Minijlers in the Worjbip of God, and
<c in a participation of Sacraments : — Thefe meet in
a diflinSt Congregations , feparate from the legally-
u ejiablijbed Congregations in the Land, with whom
" they will not, becaufe they cannot hold Comtnu-
u nion. And now it is out, and what you fee is
plainly avowed : So that I have leave to pais to
the next Head*
3. That this Separation is voluntary, and nnnecef-
fary. The fin of Schifm, will all lay, is very great,
and what cannot be blotted out with the blood of
Martyrdom, as Mr. Jenkin here faith, pag. 16. one
Jpofy very well. But, as he obferves from Mufodus,
pag. 3 1. There is a double Schifm, the one bad, the
otfjer good', the bad is that whereby a good Union,
the good whereby a bad Union is broken afunder.
And of what fort the prefent Separation is, comes
now to be tried , which I fliall do, by making my
Obfervations from what this Sermon will afford,
and bv fhewing from thence, when a Separation is
jnflijiable, and when not. From all which, if it ap-
pears , that the Reafons produced by them fall
within
within the compafs of the Negative, but hold not
as to the Affirmative, it will appear, That their Se-
paration is voluntary, and nnncceffary. Now there
are Six Cafes, as may be collected from this Ser-
mon, in which Separation is unwarrantable, and fcbif*
maticaL
i. It is not to be allowed, when it is by reafbn
of Mixt-Communion , and admitting into Cburch-fel-
lowpip the vile with the preciom. This he handles
at large, from pag. 33. to pag. 37. and faith, That it
hath no Scripture-warrant, And this hath been their
conftant Opinion. So Mr. Firmin, in his Separa-
tion examined, pag. 40. u Corrupt Members there
" were enough in the Jewifb Church, and fo in the
ic Christian Churches foon after, and in the Apoflles
" times ', but you have no example of feparating
cc from them. So the Provincial Afiembly of Lon-
don, in their Vindication of the Fresbyterial Govern-
ment^ pag. 134. " Suppofe there were fome finful
cC mixtures at our Sacraments, yet we conceive this
u is not a fiifficicnt ground of a negative, much leis
" of a poftive feparation. This they give the
Reafon of, Becaufe " in what Church fbever there
" is purity of DoStrine, there God hath his Church,
a though overwhelmed with fcandals. And there-
" fore whofoever Separates from fuch an Ajfembly,
" feparates from that place where. God hath his
" Church,
(*3)
" C hmrb jwhich is ra/7; and unwarrantable. Mr. Vines,
in his Treatife of the Sacrament, hath a whole Chap-
ter, .£>/%. C4f. 20. to (hew theunlawfulneisof it, and
faith, ^7£, 23*5. " That to excommunicate our felves
" from Gods Ordinances (if Men of wicked Life be
cc not excommunicate) for fear of pollution by
" them, is Donatijiical. So Dr. Manton, on Judey
fag, 496. " The Scandals of Profeflbrs are ground
" of mourning, but not of feparation. And Mr. Bax-
ter doth fpeak fully to it, in his Cure of Church-Di-
vifions, fag 8 1. " If you mark all the Texts of the
" Gojpel, you fliall find, that all the feparation which
" is commanded in fuch cafes (befides the feparation
" from Infidels and the Idolatrous Wcrld~) is but one
"of thefe two forts: 1. That either the Church
" caft out impenitent Sinners by the Power of the
" Keys \ or, 2. That private Men avoid all private
" familiarity with them. But that the private Mem-
" bers mould feparate from the Church, becaufe fuch
" Perfbns are not caft out of it, fhew me one Text
ccto Prove it if you can. The confederation of this,
made the Author of the Book called Nonconformifts
no Scbifmatickfjto quit this Argument, concluding,
pag. 1 6. with good reafon, " That if one Mans fin
" deiileth another that Communicates with him,
"who can affure himfelf of any Scriptural Com-
" munion on this Side Heaven I All which I have
produced
produced (and could indeed tire you with Quota-
tions of this kind) on purpofe to let you fee how
much the Author of Separation yet no Schifm^ doth
run counter to his own Party, and withal, how lit-
tle acquaintance with this Argument will ferve to
fhew the weaknefs and inconfiftency of that Trail.
He puts the cafe thus, pag. 56. " If Miniftcrs, or
"many of the Members are much corrupted, or the
" Members onely commonly fo, but connived at, it
" is a fufficient ground for the found to withdraw.
And for this he gives two Reafbns .• " 1. Left under
" the pretence of Peace, they mould be guilty of
u the greateft LTncharitablenefs, and that is the hard-
ccning and encouraging them in their abominable
a Impieties. 2. Becaufe the found ought, by the Law
"of God and Nature, to provide for their own
" fafety, for they cannot but be in apparent
" danger by Communicating with fuch. Now grant-
ing the Cafe fo to be, yet feparation will not be
granted lawful by themfelves, upon the Reafbns
which he there gives. I (hall refer him for an An-
fwer to the firft of the Letters that paffed betwixt
the Miniflers of Old and New England^ published
by Mr. Ajh and Mr. Ratbband, 1643. (as thought
by them at that time very fcafbnable). When thofe
of New England had laid, That by joyning with an
infnfficient and unworthy Miniflry-, they did counte-
nance
nance them in their Place and Office*, fag, 8. it is an*
{wered, pag. i r. The Scripture teacheth evidently, not
onely that the People by joyning do not countenance
them in their Place and Office ', but that they mujb
and ought to joyn with them in the Worflnp of God :
and in Separating from the Ordinance, they /hall fin
againji God. From whence you may obferve, That
the countenancing of fuch whom the Word of 1 ruth
doth condemn, as not approved Min/Jiers of God, (as
it's there faid) is no reaibn to difcharge us of our
Duty ', and if Separation be not otherwife our Du-
ty, the fear of hardning others, by our Communi-
on with them, will never make it to be fo. Surely
this might have been very well thought to be the
effecT: of the fame Practice in the Church of Corinth,
where there was (as the Provincial Affembly of Lon-
don obierveth, in their Vindication, pag. 134.9 fuch
a profane mixture at their Sacrament, as we believe
few Qf any \) of our Congregations can be charged
withal ; And yet the Apoftle doth not perfuade the
godly Party to feparate, much left to gather a Church
out of a Church : Which yet had been very necefc
faryr if this Author's Reaibn had been of any force.
And his fecond Reafon, vi'z,. Care of our own
fafety, will alfo have no place here, if Mr. Jenkins
Authority will fignifle any thing with him ; who
fpeaking in this Sermon, p. 36. of that Text, 1 Cor.
K 5. 11.
(66)
^. 1 1. of Hot eating with a Brother, &c. fliews very
well, that it is to be underftood of Civil, and not
Religious eating , and gives this as one Reafon for
it, er/gqu That there is danger of being infe&ed by the
wicked in civil, familiar^ and arbitrary eatings \ not
fo in joyning with them in an holy and commanded
Service and Ordinance. If we follow the Apoftles
Precept, of having no familiar and ordinary converfe
with Fornicators, Covetous, Idolaters, Drunkards,
CJW- we may be affured, that we fhall be in no dan-
ger of Infection by their Company in Religious
Offices and Duties, where there is little or no con-
vert, opportunity, and way for it. The cafe, I
acknowledge, is fad, when fuch are to be found a-
mongft ChriflianSy and that Discipline is not exer-
cifed upon them : but I ought not to leave my
Place and Duty, becaufe flich do joyn with me in
it '-> or to feparate from the Church of God, becaufe
fuch continue in its Communion : For, this is to tear
the Church in pieces, and the Do&rine that drives
to it is very pernicious. Take the Character of it
from the Provincial Ajfembly, in their Vindication,
pag. 124. That Do&rine that crieth up Turity, to the
mine of Unity, is contrary to the Do&rine of the Go-
But truly, the cafe is not fo bad with us, as it is
reprcfented I know there are fome that do ob-
iefr,
(*7)
je&, as J. R^er* did in 1653- The Parijl-Churches.
are not rightly constituted) for there is in them rant-
ing, revelling, — To whom I fhall reply, as Mr. Crof-
ton did then to him, in his Bethfiemefv clouded^ pag.
102. 0 fiarp fentehce ! fevere cenfure ! at one word
pronounced on all Purifies indefinitely : the Pofition
whence it flows had need be well proved, and the In-
ference well bached. For, I mufl needs lay, that what
Mr. Firmin, in his Separation examined, p. 42. once
fa id of the Presbyterial, is true of the Epifcopal, lhat
there are many Minijiers that have as fen> wicked at
that Ordinance [[of the Lords Supper J, as ever were
in the Church of Corinth. I muft conlefs, that I was
pleafed with the ingenuous acknowledgment of the
Author of The Cry of a Stone, in 1642. who faith,
pag. 39. " Ifreely acknowledge, that there are ma-
" ny in the Parifhes of England, which are of a ve-
" ry godly Lif£ and Converfation , and fome that
" go as far therein, as ever I faw any in my life .•
tCAnd if I fhould prefer any of the Separated be-
" fore them in Converfation, I fhould fpeak againft
" my own Confidence : but in the Church-ftate and
tc Order, I mufl: prefer the other. And I queftion
not , but that the State of the Church is ftill as
good, in that refpe£r, as it was then , and might
have been better, had thofe kept \a it that are run
away from it, and that by their Divifions in Ke/i-
K 2 gi°n-i
gion, make many to queftion whether there be any
iiich thing in the World. Certainly, were our en-
deavours rightly placed and united, there is fcarcely
any Church in the World whofe Temper would pro-
mife more fuccefs, than that of ours : And if we
would deal fairly (as J. G. in his Cretcnfis, pag. 5.
once laid} in comparing them together, and ??ot fet the
Head of the one againSi the Tail of the other, but mea-
fure Head with Head, and Tail with Tail ; I will not
fay of our Church, as he did of Independency, That
if that hath its Tens, Presbytery hath its Thoufands
of the Sons of Belial in its Retinue : but I will lay,
That even the fepar at ed Churches, as they now ftand,
are not without them, as well as we : ,And if they
would as well look out the Extortioner, and Un-
jutt, and Covetous, and Railer, (not to ipeak of o-
thers) amongft themfelves, as they do pick out the
Fornicator and Drunkard, that are (as they infinu-
ate) with us, they would find their own Churches
not Co good, and others not fo bad as they imagine.
But fuppofing that fuch are in the Communion
of our Church (fas it is not to be altogether denied^)
yet is not the Church prefently to be blamed. Hear
what Mr.BrinJley faith, in his Arraignment of Schifm,
pag. gpf "Supposing fuch unwarrantable Mixtures
" have been, and yet are to. be found ', yet it can^
<c not properly be put upon the Churches fcore.
"What
" What her Ordinance was touching the keeping
" back fcandalous Perfons from the Sacrament ; they
Cc which have read her ancient Rubric!^ cannot be
cl ignorant. And Mr. Vines of the Sacrament, r. ic?.
p. 233. fpeaking about the Power which the Mini*
Ster \\7ith. of keeping off unworthy Perfons from the
Lords Supper , faith, " I as little doubt of the Inten-
" tion of the Church of England-, in the Rule given
cC to the Minifler before the Communion, in the cafe
<c of fbme emergent Scandal at the prefent time.
The Church hath provided for the correcting of Of.
fenders ; and perhaps there may be as good reafbn
why the Ceniures of it are not now executed, a3
there was in the late Times. Mr. Crofton once told
the Independents, in his Bethpjemejlj clouded, p. no*
"The continuance of our difordered Difcipline, h
" the fruit of their difordered Separation from us<
I would fain be refolved in what Adam Steuart, in
his Zerubbabel to SanbalJat,pag. 70. puts to the Que-
rie : *f I would willingly know (f faith he J whether
" it were not better for them that aim at Tolerati-
<c on and Separation, to ftay in the Church-, and to
<c joyn all their endeavours with their Brethren to
f5 reform Abufes ; than by their feparation, to let the
" Church of God perifli in Abufes ? Whether they
Cc do not better, that ftay in the Church to reform
" it, when it may be reformed, than to quit it for
" fear
(7o)
« fear to be deformed in it ? If they had taken this
courfe, and had given us their help, in ftead of
withdrawing from it, doubtlcfs the Cenfures of the
Church would have fignified more, and the Members
of it have been in a much better condition than
now they are. I lhall conclude this with what is
fa id by a well-experienced Per ion, in his AddreJJ to
the Nonconformists, pag. 1 61. "If, in ftead of this
" [Separation^, each Chriflian of you had kept to
^Parochial communion, and each outed Mmifler had
C£ kept their Refidence among them, and Coinmu-
cC nion with them, as private Members,* in the Pa-
" rifli-way ; and had alfo in a private capacity joyn-
"ed with thofe Minivers which have fucceeded
" them, in doing all the good they could in the Pa-
" riih, — I nothing doubt, but that by 10 doing, you
" would have taken an unfpcakable far better
cc courfe to promote the Power of Religion in the
cC Nation, than by what you have done. It*s they
that have in great meafure weakned, if not tied
our Hands, and then complain that we do not fight.
If all things therefore were confldered , I believe
that they would have as little reafon to condemn
our Churches for Corruptions in this kind, as I am
fure5 if they will be conftant to themfelves , that
they have none to feparate from us upon account
of them.
2. Separation
(70
i. Separation is not to be allowed for flight and
tolerable Errors, which are not Fundamental, and hin-
der Communion with Chrift the Head ', as may be
collected from pag. 28. d> 37. of this Sermon. So
alfb fay the old Nonconformists, in their Confutation
of the Brownifls, published by Mr. Rathband, pag. 4.
" We defire the Reader to confider, that a People
amay be a true Church, though they know not, nor
cC hold not every Truth contained in the Scriptures,
a but contrarily hold many Errors repugnant to
u them. This was the Primitive Opinion and Pra-
ctice, fay the provincial Affembly, in their Vindica-
tion, pag. 1 3 <p. " All fuch who profefTed Chrijiiani-
" ty, held Communion together, as one Church, not-
cC withftanding the difference of Judgments in leffer
"things, and much corruption in Conversation.
And now, that the Church of England doth hold no
Fundamental Errors, I appeal to themfelves. What
it was before the Wars, let the Author of Church-
Levellers, printed for Iho. Zander hi I, 1 644. (peak :
When it was objedled , That the Presbyterians,
whilft perfecuted by the Bijbops, did hold forth a
full Liberty of Confcience ; he anfwers , This is a
Slander, — the difference between them and the Pre-
lates being not in DoBrinals, but Ceremonials. And
therefore after the Covenant was taken, whilft the
Lords had the Power of Admiflion to Benefices , all
Perfons
(70
Perfons prefented were to read the Articles publick-
]y, and profeft their confent to them. And that
it is the fame ftill , is confefled. So Mr. C. in his
Difcourfe of the Religion of England, pag. 43. "The
" Do&rine of Faith and Sacraments by Law efta-
" blifhed, is heartily received by the Nonconformifts.
So Sacrilegious Defertion, pag. 4^. cc We differ not
a at all from the Do&rine of the Church of England
cc (till the new DoEirine about Infants was brought
" into the new Rubric^ And certainly, that is, if
an Error, no dangerous or fundamental one. So
Dr. Owen^ in his ?e ace-offering, i66j. p. 12. "The
" Confejpon — of the Church of England, declared in
" the Articles of Religion, and herein what is purely
" Doctrinal, we fully embrace, and conftantly ad-
H here unto* Again, pag. 17. " We know full well,
" that we differ in nothing from the whole Form of
" Religion eftabliflied in England, but onely in fome
" few things in outward Worfhip. Herein too we
have the concurrence of Mr. W. himfelf, in his Se-
paration yet 710 Schifm, p. 60. " If you take it \jhe
" Church of England^ for fuch Christians onely who
f4 are of the Faith in Do&rinals with thofe that hold
" the Thirty nine Articles ', here the Nonconformijis
"come in for a (hare alio, who are of your Faith
" therein : excepting thofe which refpect Difcipline
"and Ceremonies. And pag. 61. " It is evident, that
"fome
(73)
" fome fort of Errors in a Church, though but tole-
"rated, may be a juft ground of withdrawing j
"though I do not charge the Church of England
" with any fuch Errors.
This therefore being thus acknowledged, one
would have thought the Argument might be fairly
dilmiffed, and that here could be no reafon found
for Separation : And yet when we are come thus
near, it is like the two Mountains fpoken of in
Wales , upon whofe tops you may exchange Di-
fcourfe, and almoft come to making of Hands ; and
notwithftanding all, there is little left than a days
Journey betwixt you. We feem to have brought
the Matter to a perfect reconciliation 5 but when
we leafr. thought of it, we are at open War again :
For the Author lafc-mentioned grants as much as
we can ask ; but immediately thrufts in a Reafon
or two, that he thinks will maintain their Ground,
and vindicate their Pra&ice notwithftanding. The
DoSirine he hath nothing againft ; but yet the Trea-
cher s are Sometimes he faith, they are contrary
one to another \ fome are for the DoSirine of Predejii-
nation, others againU it, &c. and how Jh all he then
judge of their Faith and DoSirinals ? fag, 60. Some-
times he faith, It h conceived, many of them preach
contrary to the Articles, ibid. Sometimes again, It is
conceived, that fever al of them do not honejlly believe
L thofe
(74)
thofe Ay tides that they have prof e fled t$ believe, p.6l.
And to make all fure, becaufe it may be objected,
1 hat the People have liberty in this cafe of conrplain*
ing \ he anfwers, lo what purpofe ? when fitch Er+
rors are publicity profeffed in printed Books, and no
courfe takgn for correcting or ejecting of the Authors?
pag. 6 1. Things as impertinently, as (landeroufly
fuggefted. For, what though the MtniUers differ
among themfelves in fome Points, as he doth after
his Predeceflbrs the Brownifts affirm, (as you may
fee in the Nonconformifis Anfwer to them, pag. 4.)
is that a reafon to forfake our Communion? and
doth he that forfakes ours for theirs, find the cafe
much amended ? Do not the Non conform ifls as mucH
differ from each other, as any amongfr, us? If not,
from whence proceed all thofe Difputes about Com*
nmnion and "Non-communion with us, about the Im-
putation oiChrijVs Right eoufnefs, the nature of j uni-
fying Faith, lawfulnefs and unlawfulnefs of prefer /-
bed Forms of Prayer, of God's Prefcience, &>c. And
why are Mr. How, and Mr. Baxter^ &c. fo much
teazed by, fome of their Fellows, and the latter cal-
led Slanderer , Dictator ', Selffaver, and accufed of
Trofanenefs, Blafphsmy, and what not, as you may
fee in the Antidote to his Cure, 1670? Is it not be-
cauie they will not fwallow down the abfurdeft of
their Principles, or do go further toward an accom-
modation
modation of our unhappy Differences, than they
will allow?
But what are thole Points that our Minifters thus
differ among themfelves , or from our Church in ?
Is it about the mode in Imputation, or about the Ob-
ject of Predeftination ? <&c. Thefe things the Church
of England is not fb minute and pofitive in. If he
will not believe me, I mall turn him over to Mr.
Hichyian (''who hath in feveral Tra&s particularly
concerned himfelf in this Argument, and may be
fuppofed to nnderftand it). He, in his Latin Ser-
mon De H&reftum origine, 16^9. pag. 37. underta-
king to anfwer Tilenus about the Doctrine of our
Church concerning the ObjeSt of Predestination, whe-
ther maffa corrupta, or no, faith, Apage nugas 5 Non
folet Ecclefia Anglicana in myfleriis hujufmodi exp/i-
candis vagari in eas qu^ftiones, qu<e nimia fubtilitate
popular em captum effughwt. Is it about the fpecial
Grace of God in. the conversion of a Sinner, or the
influence of the Holy Spirit in it? Then I will dare
him to produce any that are herein Nonconformists
to the Vo&rine of the Church of England, and that
teach j That there is no fpecial Grace exerted in the con-
verfion of a Sinner ', or, That the Holy Ghofl is of no
further nfe in the converfion of Men, than as he frjl
inffired thofe that delivered the DoSirine of Chriflia-
nity, &c. as he flanderoufly doth fay. He may force,
L £ and
and feme, and wreft ; but he cannot do it honeft-
ly and fairly. But fuppofing there were feveral
that did thus teach, and that fuch Books were Li-
cenfed where this is affirmed : Doth this prefently
make the Clmrch Heretical ? Notwithstanding this,
I believe that the Church of England is in it (elf as
Orthodox, as theirs was in i £46. when Sblichtin-
gius his Comment on the Hebrews, or what was little
better, came out thus attefted by Mr. J. Downame :
1 have per ufe d this Comment , and finding it to be
learned and judicious , plain and very profitable , I
allow it to be printed and publifoed. I doubt they
would have taken it very ill, to have been then
charged with Socinianifm, becaufe that Book came
out with fuch an Imprimatur, from him that was
deputed in thofe Times to give it: And yet I never
heard that Mr. Downame was corrected or ejected
for fo doing. And may they continue Orthodox
notwithftanding,and we for fuch an cfcape be count-
ed Heretical ? But how far a Church is concerned
in fuch Cafes, I think will appear from what is (aid
in The Divine Right of the Presbyterial Govern-
ment,pag.i6^ cC The Church of Rome (fetting afide
<c thofe particular Perfons among them that main-
" tained damnable Errors, which were not of the
c< Churchy but a predominant Faction in the Church)
iC continued to be a true Church oiChrijl until Lu-
a thers
(77)
a thers time, — as the unanimous confent of the
cc Orthodox Divines confefs ; yea, as fome think,
" till the curfed Council of Trentj~u\\ when, the
<c Errors among them, were not the Errors of the
" Churchy but of particular Men. Now I hope they
will be as favourable to us, and give our Church as
much allowance in this cafe as that of Rome, and
not count it the Error of the Church, till by fome
Decree, Canon, or Article it is owned fo to be.
Sir, You may by this time perceive, how hard
thefe Perfons are put to it, when it makes them (b
quick to efpy, and bufie to rake all the dirt they
can together, to make our Church deformed, and
worthy of all that defamation they have branded
it with, and of that diftance they obferve and keep
from it. How do they torture Phrafes, hale along
ExpreiTIonSj whithout due Procefs, to the Gibbet
and the Stake, and cry out Yelagianijm, and Socini-
anifm^ nay Mahomet if m ? Mr. Jenhjn and his Bre-
thren once laid, in the Vindication of the fresbytcrial
Government, pag. 140. "To make ruptures in the
Cc Body of ChriH^nd to divide Church from Church,
<c and to fet up Church againft Church, and to ga-
" ther Churches out of true Churches, and becaufe
" we differ in fome things, therefore to hold Com-
LC munion in nothing '•> this we think hath no war-
*'rant out of the Word of God, and will introduce
"all
(78)
c£all manner of Confufion in Churches,— and fet
cCopcn a wide gap to bring in Atbeifm, Popen, tlc-
u re fie, and all manner of wickednefo And all
People would be apt to fay the fame, and could not
fee into the Reafon of this Separation , if it came
to this, Whether the Righteoujnefs of Chritf be the
meritorious or formal Caufe of our "J unification ? or,
Whether Moral Vertue and Grace differ in their
nature, or onely in their caufe } It muft be fbme-
what grois and tangible that they can judge of;
and therefore charge them home, That they hold
no necejfity of the Right eoufnefs of Chriji ', and, That
Moral Fertuey as it was in the Heathens, or in Chri-
ji ians without any Divine Grace, will fave ; and
you do the work : This is a Lord have Mercy wrote
upon their Church-doors ; and People will be taught
by this, to avoid them as they would the Plague,
and to be as wary of trufting their Souls with them,
as their Bodies with Tygers, Bears, and Wolves.
It is truly and well obferved by Mr. Hicfynan, in
his Sermon De Harefium origine, pag. 12. Ipfa fa-
lus non fervet eas oves, quiz deque metuunt a pa ft or i-
bm &> lupis : Once render their Paftors formidable
to them, and we may know how the day will go.
Beat up thefe Kettle-Drums , and you may eafily
gather, and fccurely Hive the Bees.
f (hall conclude this with what Mr. Baxter faith,
in
(79)
in his Cure of Church* Divi]wns,pag. 393, 394* "As
" I have known many unlearned Sots, that had no
" other Artifice to keep up the reputation of their
u Learning, than in all Companies to cry down
"fuch and fuch (who were wifer than themfelves)
<cfor no Scholars j — So, many that are, or ihould
Cc be confeious of the dulneis and ignorance of their
Ct fumbling aud unfurnihYd Brains, have no way to
u keep up the reputation of their Wifdom with
" their fimple Followers, but to tell them, 0 fuch
<c an one hath danger om Errors^ and fuch a Booh^ is a
<c dangerous Booh^ and they hold this, and they hold
"that j and fo to make odicus the Opinions and
" Practices of others. * And if Ignorance get pofc
^feillon of the ancient and gray-headed, it triumph-
"eth there, and faith. Give me a Man^ that I may
" difyute with him \ or rather, Array with this He-
" reticle, . he is not Jit to be dijputed with. How far
Mr. Jenkjn is concerned in this Character, I leave
to his consideration ; but if you have a mind to
inquire into it,you may repair to his Exodus^ where
he comes like another Samfony iliaking his Locks,
and rufliing forthwith his mouth full of Menaces
againft: the uncircumcifed Fhiliflims^ thoie audacious
Heretic!^ that lie fculking in the corners of the
Church of England : but (poor man) meets with
the misfortune of that Champion, to be led away
in
(8o)
in triumph ; and in flcad of anfwering others, is
not able to defend himfelf.
3. Separation is not to be allowed for the manner
of Church-con flit nt ion. So faith Mr. J. here, pag.^j.
Much more clear (if clearer can be) is the Schifmati-
calnefl of thofe who feparate from , and renounce all
Communion with thofe Churches which are not of their
own manner of Conflitution. For which he gives three
Reafbns, pag. 38. And herein he agrees with Mr.
Brinjley, in his Arraignment, pag. 32. and in his
Church-Remedy, pag. 51. Now if this Argument
held for Presbytery againft Independency, and that
the feparation of the latter was for that reaibn Schif-
matical, I fee not why it fhould not be of as equal
force to condemn the former, who yet do prefume
to offer it on their own behalf againft us, and think
that they have faid enough, when they have been
able to pick ibme quarrel with the prefent Confli-
tution.
4. Separation is not to be allowed when it is up-
on thofe terms which will make us refufe fome Chur-
ches upon which are feen the Scripture-charaCiers of
true Churches. This Mr. J. gives as a Reafbn to
confirm the former, pag. 38. Now what thofe Cha-
racters arc, he tells us a little before, in the fame
page, viz. In Scripture, Churches are commended, ac-
cording as their fundamental Faith was found, and
their
(8i)
their Lives holy. Nay, he feems to refblve it whol-
ly into the former, fag. 34. where he faith, Hath
not God his Churchy even where corruption of Man-
ners hath crept into a Churchy if purity of DoSirine
he maintained ? Now how far our Church hath up-
on it thcfe Characters, I appeal to what is above-
faid, to Ihew j and for which, I queftion not but it
may contend with any Church in the World.
5. It is not to be allowed becaufe other Churches
are by them accounted better. So fag. 39. Men fe-
farate to thcfe Churches which they account better^
becaufe they never found thofe where they were before
(to them J good. Which he there condemns, and as
a remedy againft it, advifes to labour for experiment
tal benefit by the Ordinances. The reafon of this Se-
faration (fairh Mr. Vines on the Sacrament ,p. 235.}
feems plaufible to eafie capacities ', fuch as the Apoflle
calls y Rom. 16. 18. the hsmx the fimfle\ but if it
be urged by the Standard of Scripture, it will be found
too light. But now the cafe is altered, and it is be-
come a confiderable Argument ; A more profitable
Minijiry^ a furer Worflnp^ a ftri&er Difcipline^ an
holier Society and Fellow/JjifyZre fbme of the maflle
Pillars upon which the weight of this new Sepa-
ration is laid. Hither the Author of Sefaration
yet no Schifm doth with confidence betake himfelf,
fag, 65, 66 j 6 j. The Reafon fuffofeth that which is
M not
(so
not to be fuppofed^ i. c. that to withdraw from a.
Church -for the bene jit of a more profitable Miniftry ^
is a Crime. Now herd fhall confider, whether this
Rcafbn will hold, andferve to juftific a Separation
from a Church ; and, if it were granted, whether
yet it is a Reafon amengft us.
Whether it is fo in it (elf, let Mr. Brinfley fpeak,
in his Arraignment^ pag. 47. where the Cafe is put
thus ; a May not People make choice of what Mi-
<c nifters they pleaie, putting themfelves under fuch
"a Miniftry as by which they may edifie moft?
<c Anfrv. Suppofe it, That a People have fuch a Pow-
"er and Right to chufe their own Minifters ; yet
<c having once chofen them, and God by giving a
" Blefling to their Miniftry having ratified and con-
Ct firmed that Choice, evidencing that they are the
cC Minifters of God to them ; whether they may
" now, upon pretext of greater Edification, take a
Li liberty to themfelves to chufe new ones as oft as
" they pleafe .• this the moderate Author of the late
" Irenicon \j. e. Mr. Burroughs^ will by no means
* allow, but condemns, as the direct way to bring
" in all kind of diforder and confufion into the
u Church. This both Yresbyterians and Independents
then are agreed in, That Edification alone is no fuf-
ficient Reafon to forfake one Church for another ;
and that a Perfons own Opinion of his Cafe in that
matter,
<T83J)
matter , will not make that lawful to him, which
will be the unavoidable means of bringing in con-
fofion to the churches which he either leaves, or
joyns himfelf to. But the Author of Separation yet
no Schifm thinks he hath fufficient Reafbn for his
Opinion, who doth thus argue, vii,. " You call it
cC a Crime^ becaule you fuppofe it is a tranfgrefllon
" the Law of vifible Communion with fbme parti-
" cular Church : But I fay, That the Laws of vifible
4C Communion with this or that particular Church,
"are but pofitive-, and therefore fubordinate to
" Laws more natural and necejsary *, fuch is that
" wherein we are commanded to take care of our
<c Souls and Salvation : So that if Christians do (hift
" particular Churches, for the obtaining of very ap-
iQ parent advantages to their Salvation, above what
cC they -have had where they were, I fee therein no
u Crime at all committed. I grant indeed , that
pofitive Laws muft give way to natural ; but then
there muft be a plain necefllty that muft intervene,
to make them inconfiftent : tor otherwife, both re-
main in force, as I conceive they do in the Inftance
here given. If indeed Salvation was inconfiftent
with, or what we run the apparent hazard of, in
Communion with a particular Church, then there
is fufficient reafon for feparation from it : but if it
be onely that I conceive the increafe of Knowledge,
M 2 or
(8+)
or the engaging of my Affections, may be better
attained by feparation from , than continuance in
its Communion, this is far from a necejpty^ and io
no fufficient Reaion to break it. As it is in a Fa-
mily, If the Mafter takes no care to provide for
his Children and Servants (who of old were efteem-
ed the Goods of their M after) but that they muft
ftarve if they continue with him ; or if what he
provides, is fuch as will rather poyfbn than nourifli
them, or what is abfolutely forbid fas Srvwes flefb
under the haw') : in fuch a cafe they may ifiift
for themfelves, and refufe to live with him, till he
mends their Condition. But if what he provides is
lawful, wholefbm, and fufficient, though not of fo
good nourifliment as might be wiilied, they are to
content themfelves, and to keep within the bounds
of Duty and Obfervance. So it is here ; If we
were in a Church that either denied us what is ne-
ceflary to Salvation, or that would engage us to do
what will bring it into imminent hazard, we have
an unquefiionable Rcafon to forbear Communion
with her : But when the means of Salvation that
we enjoy are fufficient to it, and what we delibe^
rate about is onely the Degree and Meafure, \rvhat
is better and fitterj we cannot quit a Church with-
out fin, and our departure is unneceffary. And that
will further appear, if we confider,
i. 'that
(85)
I. That no further Knowledge or Edification is
necejfary, than what we can attain to in a lawful way ,
and what is otherwife lawful in it felf\ by taking an
•undue courfe for it, is made unlawful. As, Hearing,
Reading, and Christian Converfe, are very fit Means
for my Improvement 3 but if I for it do injure my
Family, and neglect my Calling, it is lb far from
being my duty, that it is my fin. So to edifie my
felf, and to acquire a greater meafure of Knowledge
and Christian Vertices, is a noble and moft excel-
lent End ; but if I for it break off Communion
with the Church whereof I am a Member, I make
my feJf a Tranigreffor. All which, if well confide-
red, the falacy of our Author's Argument will ap-
pear. For , fuppofe I reafbn thus : I he Laws of
particular Families are but pofitive, and therefore fub-
ordinate to haws more necejfary ', fitch is that where'
in we are commanded to tal^e care of our Souls : arid
therefore if I negleCi the former for the good of the
latter, I fee no Crime therein committed. Would not
this appear very conceited and imaginary ? And if
it's falfe here, it is fo in the Cafe that he offers.
The grounds of his miftake herein, feem to be*
1. That he was fb intent upon the p'ofitive Laws of
particular Churches, that he had no refpeel: to Church-
communion in it felf, which is highly neceflary ', by
which means he did not confider, that this Princi-
ple
(SO
pie of fhifting Communion for the expectation of
further Improvement, is what tends fo to the diffo-
lution of a Church, that he that holds it is capable
of continuing in no Communion whatfoever *> and
what cannot be put in practice, but confufion in,
and breaking up of Churches will mod certainly
follow. This was what they of New-England had
experience of, and therefore provided againft, in
their Platform of Church- Difcipline, cap.> 3. church-
Members (fay they) may not depart from the Church,
and fo one from another, as they pleafe, nor without
jujt and weighty caufe. — Such departure tends to the
diflolution of the Body. — Juji Keafons for a Members
removal of himfelf, are, 1 . If a man cannot continue,
without fin. 1. In cafe of Ferfecution. But not a
word of a more profitable Min/Jiry, and greater edi-
fication. Now if this be the neceffary and conftant
Effect: of this Principle, it cannot be true.
2. Another ground of his miftake feems to be,
That the notion of a particular Church, led him to
think , that their feparation into Societies diftinct
from our Church, was no more than to go from one
Y ariflj-Church to another (which is alfo the conceit
of the Author* of Sacrilegious DefertionJ : This he
infinuates pag. 66. But this is apparently falfe, as I
have mewed in part before 5 and which will be
further evident, if you obfervc, that their Agree-
ment
C«7)
ment with us in Thirty fix of our Articles, makes
them to be no more of us (whilft they differ in the
others that refer to our Conftitution, and which they
feparate from us for, as they profefs), than that of
the Independents made them one with the Fresbyte-
Hans \ who in all matters of Faith did freely and
fully confent to the Confejpon pnblijbed by the Af-
fembly, the things of Church-Government and Difci-
pline onely excepted, as they fay in the Preface to the
Platform of Church- Discipline in New-England. And
much to the fame purpofe is that of the Congrega-
tional (hurches met at the Savoy, 1658. But yet for
all this, they neither of them think themfelves one
with the other ; and the Independents, for their ffr
paration, were notwithstanding accufed of Schifm
by the other.
a. This Courfe is unneceffary, and fb unlawful,
becaufe even in the way in which a Perfon is (whilft
a Member of a true church in the fenfe all along
fpoken of )> he may attain to all due Improvement.
The Author of Prelatique Preachers none of Chriifs
Teachers, pag. 3 1. to encourage People rather to fit
at home than hear the Publicly Mimflers, tells them,
That they might otherwife help themfelves, and
that they had Means fufficient without it , as the
Scriptures, mutual Edification and Conference, Prayer,
and Meditation, <&c. and that, though never fo few or
wea\ ,
(88)
weah^, Chrifl was amongfl them. And if this would
be fufficient when wholly deftitute of a Miniflry, I
am apt to think it would do as well with one,though
not altogether fo well qualified as might be defired.
I (hall conclude this with what the fame Author
&\t\\,pag. 28. When God hath vouchfafed a fuffici-
ency of Means, and thofe unqueflionably lawful, though
not of fo rank^ flefh, or Jo highly prom if ng as fome
others, for the attaining of any good and de fir able End-,
a declining and forfalqng of thofe Means (whether
out of a diffidence of the fufficiency of them for the
End defired, or upon any other rcafon wbatfoeverj to
efpoufe 0 1 hers pretending to more fir ength and efficacy,
hath been ft ill difpleafing unto God, and of fad confe-
rence to thofe that have been no better advifed than
to make trial of them.
But is it really thus, that there is any fuch diffe-
rence betwixt the Abilities of their and our Teach-
ers ? and that the obtaining apparent Advantages
to their Salvation in that refpecl, above what they
could have had with us, is what they feparatefor?
So they would have it thought, as you may fee in
the Call to Archippus, printed 1664. pag. 10, 2 r.
7 here is indeed a Minifiry, and Preaching Quch as
it isf) ; but whether finch as is likely to anfwer the
Ends of it, judge ye. Are thofe like to convert Souls,
that have neither will nor skill to deal with them
about
(Sp)
about their Conversion P So again, When there is no
better help than an idle, ignorant ^ loofe-living Mini-
ftry-> Cunc^er which) God l^nows, we fpeal^ it with grief
of hearty too many, not to fay the moft of tbofe that
are of late come in, may be reckoned} or than the cold
and lyeartlefs way that is generally in nfe\ th§ Coal of
Religion doth ever go out. An high and daring
Charge, which he will be concerned to make good,
or to fufter under the imputation of a foul Defa-
mer. Have they neither will nor styll to convert
Soids P From whence then proceed thofe moft ex-
cellent and laborious Sermons that the Wileft of
the Nation do ib extol the prefent Generation for ?
Whence was it, that when we were bewildred with
Phrafes, and Religion made hard and unintelligible,
and Cafes intricate and perplexed, that the things
of it were made eafie, and to lie near to Mens Un-
derftandings 5 and that the part of Cafuislical Divi-
nity is not near fo cumber (bm as it was in the days
of fbme Men? Are they idle and ignorant P From
whence then is it that their Adverfaries of all forts
are fo well oppofed, not to fay confuted, that they
are made to quit their ground, and to betake them-
felves to new Principles in their own defence ; to
fall from the Infallibility of the Perfon, to that of
Tradition,, as they do abroad j from old Nonconfor-
mity, to Brownifm \ and from t resbyterianifm to hi-
ts dependency^
(50)
dependency, as foine do at home ? In what Age and
Church have the great Truths and Principles of our
Religion been more eftcclually confidcred, more di-
ligently fearched into, more clearly ftated and cx-
J>lained,or more fucccfsfully defended, than in ours j
and which I may challenge the whole Party of the
Separation to mew any thing equal to ? From
whence comes all this to pafs, if our Church did fo
abound with uncatechifed ZJptf arts, poor Shrubs, and
empty and un accompli ffjed Predicants, as Mr. Jenl^in,
with an holy indignation, doth in his Exodtts, p. 55.
complain? Surely if thcfeMen had but duly weigh-
ed things, and had been converfantin the Writings
of our Church, or looked amongft themfelves, they
would not have dared thus to reproch the moft
Learned and Induftrious Miniftry that perhaps Eng-
land ever yet had. Let me recommend to fuch,
what Mr. Baxter faith in the like cafe, in his Ex-
plication of Pdjptges in the Profejjion of the J Force-
Jierjhire Affociation, printed i^^.pag. 110. I defire
thoje Brethren that objeCt this, but to fearch their hearts
and ways, and remember what may be faid againji
themfehes, and caji the beam frji out of their own
eye , at lea ft to cenfure as humble men, that are fenfi-
ble of their own miscarriages and imperfeEiions. And
if they did according to this advice, I am perfwa-
ded that they would think there were as good and
ufeful
(pO
ufcful Men in the World as themfelves. Do we
not find fome of themfelves forced to acknowledge
as much? Confult Sacrilegious Defertion, pag. 86.
I really fear , left meer "Nonconformity hath brought
fome into reputation as confciencioits^ who by weah^
Preaching will lofe the reputation of being judicious y
more than their filence loft it. And a little after,
fpeaking of their own Minifters-, he faith, Verily the
injudicioufnefs of too many among you^ is for a lamen-
tation : And, pag. 88. he adds, Through Gods mercy ,
fome Conformifts preach better than many of you can
do. Truly when I confidcr what a Stock of wor-
thy and accomplifhed Perfons in that Quality ,whc-
ther for Sobriety and Learning, our Church is at
prefent furniflied with, (though it mull: be confef-
led, there are that are defective in both ; as when
were they not ?) I look upon Men of this quarrel-
fom temper, to be fuch as are defcribed in Sacrile-
gious Defertion-) pag. 9 1 . That having fet themfelves
in a dividing way^ fecretly do rejoyce at the difparage-
ment of Conformists^ and draw as many from them as
they can , and that therefore deferve the Character
he there gives, That they are but destroyers of the
Church of God: Such that to flrengthen themfelves,
and carry on their own Intereft, care not what
they do or fay } but how worthily, let the Author
of the Antidote to Mr. Baxter s Cure judge , who
N 2 faith,
(pO
faith, pag. 20. That to reproch a whole Party y for the
wifcarriages of jome few, without taking notice how
many faults are in thofe whom they would defend, is
the ufual artifice of fuch that thinly themfelves con-
cerned, upon any wretched terms whatfoevtr, to main-
tain an ill Caufe, and have profiituted their Consci-
ences to defend an Argnment. I will leave fuch to
confider what Mr. Watfon faith, in his Sermon of
God's Anatomy upon the Heart, pag. 1 6y. which is
fo fevere, that I care not to transcribe.
But to proceed : As little reafon is there to fe-
parate from a Church for rcmifnefs of Difcipline.
This the Author of Separation yet no Schifm faith
that he feeth no fin in, pag. 6y. for the Reafon gi-
ven before ; and to which my abovefaid Anfwer,
and what I have alio (aid pag. 66. will be fufficient.
I (hall onely add, That care is taken by our Church
and Conftitution (fas I have already fhewed) for the
due Adminiitration of Difcipline : And if it be or>
je&ed, That it fails in the exercife and application of
it; I will anfwer with Mr. Jenhj-n here, pag. 33.
Let them confider, whether the want of purging and
reforming of Abufes, proceed not rather from fome un-
happy and political rejiriSiions — in the exercife of Di-
fcipline, than from the allowance or negleSi of the
Church it felf. If you would fee more of their
Opinion formerly as to this cafe, I refer you to
Mr.
( 93 )
Mr. Brinfleyy in his Arraignment of Schifm, pag. 5 2.
to Mr. Firming in his Separation examined, pag. 28'.
the Confutation of the Brownijis, publiilied by Mr.
Rathband, pag 18. and Mr. Vines on the Sacrament,
pag, 22.
6. We mu ft not feparate from a Church as long
as Chriji holds Communion with it. So Mr. Jenkjn
here, pag. 56*. faith ; Separation from Churches from
which ChriH doth not feparate, is Schifmatical. So
3Mr. Vines on the Sacrament, pag. 242. <cIf God afc
" ford his Communion with a Church by his own
" Ordinances, and his Grace and Spirit, we are not
" to feparate. It would be unnatural and peevifh
" in a Child to for lake his Mother, while his Fa-
" ther owns her for his Wife. Now whether Chriji
holds not Communion with our Church, I refer you
to the feveral Marks given in this Sermon by Mr.
fenkin, p. 52. fiich as the having the Cojpel of Sal-
vation preached in an ordinary way, &>c. which you
may compare with what is faid in the Vindication
of the Provincial Afiembly, pag, 141. And fo much
is exprefly granted by T. P. or rather D. (as Mr.
Crofton unriddles it) in his Jerubbaal (wrote in an-
fwer to Mr. Crofton, 1662.) pag. 18. Ci The Eflen-
<c tials conftitutive-of a True Church are, 1. The
"Head. 2. The Body. 3. The Union that is be-
"tween them: Wkich three concurring in the
" Church
(94) :,
" Church of England, Chrifl being the profefTcd
" Head, She being Chritts profeffed Body, and the
u Catholic\ Faith being the Union-bond whereby
cC they are coupled together, She cannot in juftice
" be denied a True (though, God knows, far from
aa pure) Church. So much is granted by the Au-
thor of No?iconformifls no Schifmaticks,pag.i^. who
having ftarted an Objection, v?%. " You own the
" Church of England to be a true Church of Chrifl -,
"and if fo, Chrifl is in it, and with it; and why
" will you leave that Church from which Chrifl is
" not withdrawn ? Replies after this fort : cC We
" acknowledge the Church of England to be a true
" Church, and that wre are Members of the fame
iC viilble Church with them ', but it's one thing to
cc leave a Church, and another thing to leave her
" external Communion. To leave a Church, is to
" difown it, andceafe to be a Member of it or with
u it, by ceafing to have thofe Requifites that con-
"fiitute a Member of it, as Faith and Obedience.
I will not quarrel at this time with the diftinc"tion ;
but I do not underftand what fervicc ic can be of
to them, when after all the accuracy of it, fuch that
have nothing more to fay, will notwithstanding that
be Schipnaticly, if his own Definition of Schifln
hold true ', for, pag. 12. he faith, That Schifln is a
caufelefs feparation of one part of the Church from
another
(95)
another in external Communion. Now if the Church
of England is fo a Church, that Christ holds Com-
munion with it i and they Members of that Church ,
as he acknowledged : then they that leave her ex-
ternal Communion are guilty' of Schifm : and then
it's no matter whether there be any difference be-
twixt leaving a Church, and leaving her external
Communion, when the lea ft of them makes thofc
that are guilty of it to be Schifmaticly.
To fnm up now what hath been faid : Though
there be Errors in a Church (if not fundamental^ ',
though there be corruption of Manners, mixture in
Communion \ though there be not a perfect Confuta-
tion and Order, and other Churches may be thought
better : yet if it hath the Scripture-Characters of a
true Church upon it, and Christ holds Communion
with it, it is not to be feparated from, and Separa-
tion from it is Schifm at icaL So that as far as the
Negative part holds, we are fecure.
2. For whatReafons may a Church be feparated
from, and Pcrfons be juftifled in it ?
Dr. Manton on Jude, pag. 496. faith, The onely
lawful grounds of Separation are three, viz. Intole-
rable F erf edition, Damnable Here fie, and grofs Ido-
latry. To which Mv.Jenkitrdoth here, pag. 23. add
tinjuji Excommunication, and a necefiary Communion
with a Church in its Sins. All which I fhall now
confiJer.
confider, and enquire, whether they are Caufcs
cxiftent at the preient amongft. us, and what they
of the Separation have reafon to plead.
i. Damnable Here fie. This I have before fuffici-
ently acquitted our Church of, and therefore con-
ceive that I may without more ado proceed.
2. Grofs Idolatry. I find rhofe that deny the law-
fulnefs of hearing the cftabliihed Ministers, are moft
forward to charge this upon us. With this the
confident Author of trelaiique Preachers none of
Chrisls Teachers, that he might poflefs the unwary
Reader betimes, thought fafeft to begin his Book,
vi%. " The Idolatrous madnefs of the Common-
c< Prayer-Book- Worfhip, hath of late been made fo
" manifeft to all the Houfhold of Faith in this Na-
Cc tion, As if it was a thing fo certain, plain,
and notorious , that he muft not be one of the
Houfhold of Faith that dcth not difcern it, and
abhor the Church for it. With the like boldnefs
are we ailaulted by the Author of A Chriji/an and
fober lefthnony againft finful Compliance, or the un-
lawful nefs of hearing the prefent Miniftcrs of the
Church of England, pag. 55. printed 1664. An
Author of ereat forwardnels, but of intolerable ig-
norance or malice, that* tells you, pag. 44. Cc That
"our Church doth own, that Men ought to be
"made Miniftcrs oncly by Lord Bifhops ; (And
then
(97)
then what a breach is made upon our Church by
the Bijlop of Soder in the Ifle of Man, that takes
upon him to Ordain without that Title ?) "That
" the Office of Suffragans, Deans, Canons, Petty-
<c Canons, Prebendaries, Chorifters, Organifts,Com-
li miuaries, OfliciaIs,e*M\ is not onely accounted by
" us lawful, but neceflary to be had in the Church :
And, pag. 45. That Women may admin ijier Baptifm.
And, pag. 94. reveals a further Secret, That the Re-
formed Churches generally renounce the Minifiry of
the Church of England, not admitting any by <vertue
of it to the Charge of Soul /. Now do you not think
that fuch as thefe are able Champions , and fit to
enter the Lifts of Controverfie, that take up things
by hear-fay ? By this you may guefs to what Tribe
they belong ; and you may learn it from Mr. Bax-
ter, in his Cure, pag. 193. " It is an ordinary found,
"to hear an ignorant, rafh, felf-conceited Perfbn,
li especially a treachery to cry out Idolatry, Idolatry,
a againft his Brothers Prayers to God. But what
occafion hath our Church given for this Out-cry ?
Is it for the Matter , or the Form of its Prayers ?
Not the Matter : for Mr. D. in his Jerubbaal, pag.
35. doth thus fay of it, Moji of the Matter I grant
to be Divine. And Mr. Crofton, in his Reformation
no Separation, pag. 25. fpeaks more universally ', "I
" confefs their Common-Prayer is my Burden ;— yet
JO "I
(?8)
"I muft confefs, I find in it no Matter to which
a(on a charitable Interpretation) a fbber, ferious
" Chriflian may not fay, nay can deny his Amen,
Not for the Form : for then it muft be either be-
caufe every Form is Idolatrous , or that this Form is
efpecially fo, or becaufe it is prescribed and impofed.
The firft of thefe is affirmed by the angry Author
of The Antidote to Mr. Baxter s Cure, pag. i 1 . who
faith, " We do not think any thing to be Idolatry,
" becaufe it hath fbmerhing in it to be amended j
<c but becaufe it is ufed in the Worfhip of God,
" without any Command from God to make it law-
11 ful : and this we muft tell our DiClator^ is a fpe-
cC cies of Idolatry, and forbidden in the Second Com-
" mandment. But this Author hath warily declined
the main Argument which Mr. Baxter infilled upon
three Pages before, and falls upon the Rere, and
picked up an accidental Expreffion : for you will
find him, pag. icpo. of his Cure, to reafon after this
manner \ " Where did thefe Men learn to call their
lCBrethrens Worfhip falfe, any more than their
c* own, upon the account that God hath not com-
Cc manded the manner of it ; when he hath neither
<c commanded us to ufe a Form, or to forbear it ?
Now I believe it would be as hard for him to find
a Command for the perpetual ufe of a Conceived
Payer, as he thinks it will be to find one for a Form ;
and
and then they that pray without a Form , are as
much guilty of Idolatry , as thofe that ufe it : Nay,
if the Divine Authority hath left it free, thefe are
the Superstitious, that would make that a Duty com-
manded, and that a Sin forbidden, which is not ', as
Mr. Baxter there faith, fag, 282. But if you would
fee more of this, I {hall refer you to the Confutati-
on of the Brownitfs, pag. 12, 13.
It is not Idolatrous, as this Form is elpecially fo.
This indeed fome have ventured to fay, as fuppo-
fing the Liturgie to be taken out of the Mafs-Bool^.
So faith the Author of the Anatomy of the Service-
Bool^: And therefore Mr. Robert Baily wrote a Book
called A Parallel of the Liturgie with the Mafs-Bool^,
reprinted 1 66 1 . But it fhall fuffice to fay to this,
what Mr. Ball, in the Name of the Nonconformifts,
replied, in the Letters betwixt the Miniflers of Old
and New England, pag. 14, 15. "The Liturgie was
"not taken out of the Mafs-Booh^, in fuch fenfe as
" you object j but rather the Mafs, and other Ido-
" latrous Prayers, were added to it : for Popery is a
"Scab or Leprofie cleaving to the Church. It is
"no hard Task to (hew, that our Ser<vice-Boo\yj2LS
" reformed in moft things, according to the pureft
<c Liturgies which were in ufe in the Church long
" before the Mafs was heard of in the World. And
" if that could not be (hewed, yet forms of Speech
O 2 "generally
(ioo)
u generally taken (we /peak not of this or that fpe-
"cial Word or Phrafe), is no more defiled by Ido-
u latry, than the light Air, or Place where Idolatry
" is committed. It is not unlawful to pray, Lord
u help-) or Lord have mercy -, or to give Thanks, frai-
" fed be God \ becaufe the Papifls lay, Lady help,
" o* Praifed be God and the Virgin Mary.
Laftly, It is not Idolatrous as it is a Form impo-
fed. So much indeed is faid in the Chriftian and fo~
her Testimony-, pag. 68. To pray by an impofed Form,
is Idolatry ', and therefore doth not ipare to fay,
pag. 70. That Latimer, Ridley, and Hooper, and ma*
ny other Martyrs, were Idolaters : and yet in the
mean time grants, That they were fitch eminent Wit-
mffes of Chrift, that they pjall come with him, and
fit upon Thrones. But I cannot underftand how Im-
fofition can alter the Nature of Things, and make
that unlawful which was otherwife in it ielf law-
ful ; and I fee it is as little underftood by the bet-
ter part among themfelves. So the Nonconformists
Confutation of the Brorvnifis, pag. 15. "If Forms thus
<c devifed by Men be found to be lawful and pro-
*c fitable, what fin can it be for the Governors of
u the Church to command that filch Forms be ufed ;
Ki or for us, that are perfwaded of the lawfulnefs of
i{ them, to life them, being impofed ? unlefs they
uC will fay, That therefore it is unlawful to hear the
" Word,
(IOI)
" Word, receive the Sacraments, &c. becaufe we
"are commanded by the Magiftrates fo to do,
a Whereas indeed we ought the rather to do good
" things, that are agreeable unto the Word, when
"we know them alio to be commanded by the
" Chriflian Magiftrate. So Mr. Baxter, in his Cure%
pag. i%6. "If you command your Child to learn a
u Catechifm, or Form of Prayer, will you teach him
" to fay, Father, or Mother, it had been /awful for
a me to ufe this Form, if neither you nor any body had
t£ bid me \ but becaufe you bid me, it is unlawful. O,
" whither will not partiality lead men ! And it will
be worth your while, to fee how Mr. Brinfley, in
his Church-Remedy, argues againft. it5 where he con-
cludes, That amongtf all the monflrous and mif-Jbapen
Conceptions which thefe brooding Times have hatched
and brought forth, I do not kgow any more prodigious
than this, viz. That things indifferent in themfelves,
are made unlawful by being commanded. And then
much lefs are they thereby made Idolatrous. If our
Liturgie then is good for the Matter, and that the
Matter is not altered by the Form', then you may
fee where the Storm will fall, and what they are
to be thought of that are guilty of thefe Reproches,
and how much they diftruft the goodnefs of their
Caufe, that betake themfelves to fuch Arts as thefe
to fupport if.
rJ-A
(ioO
3. A Church may be feparated from upon into*
lerable Ferfecution. Where I fhould confider, whe-
ther it be Ferfecution^ before I proceed to enquire
whether it be intolerable. But becaufe I have no
mind to aggravate the Cafe, by (hewing what hath
been by them formerly thought Ferfecution , and
what not, I (hall omit that part of it , and enter
upon the other, <vi*z*. the intolerablenefs of what is
fuffered, as a Reafon for which they fuppofe them-
felves compelled to quit Communion. And it muft
arife to this degree , or el(e it will not juftifie a Se-
paration : Ferfecution alone will not warrant it, un-
Icis it comes to be infuff'erable. Now this muft be
cither on the part of the Ministers^ or on the Peo-
ple. Not on the Minijiers : for all the difference
betwixt them and the People is, that they are re-
quired to lay down the prefent Exercife of their
Miniflryr till they are fatisfied in the fubmiffion they
muft give to the Rules and Orders of the Church :
But this is no Ferfecution, much lefs what is intole-
rable No Ferfecution : for it is a Security required
in all Churches of the World, that thofe who are
intrufted with that Office, fhould obferve the Or-
der and Difcipline that is amongft them. So it was
in the Church of Scotland whilft Presbyterian, where
it was refolved, " That whofoever hath born Office
"in the Miniftry of the Kirh^ or that prefently
" bears,
( io3 )
" bears, or fhall hereafter bear Office herein, mail
"be charged by every particular Presbytery where
"their Residence is, to fubferive the Heads of Di-
" fcipline of the Kir^ betwixt this and the next
" Synodal Afiemblies of the Provinces, under the
"pain of Excommunication j as you may fee in the
Do&rine and Discipline of the Kirl^ of Scotland.print-
ed 1 64 1. pag. f2. And as they there declared the
Office of a Bijbop to be unlawful in it felf, pdg. 1 9.
fo I find, that the General A jfembly did require, that
befides this Subfcription to the Book of Discipline y
fbme Perfons (I fuppofe fufpected of afrec"tion that
way) mould fubferibe a particular Declaration of.
the unlawfulnefs of Epifcopacy, as was the Cafe of
Mr. Maxwell and Mr. Hay, in the Principal A&s of
the General J jfembly ^ 1 644. And thus it was amongft
us, when all Perfons to be Ordained, were to bring
a Teftimonial of their having taken the Covenant,
as you may find it in the Form of Church-Govern-
ment, pag. 20. and in all Places required to take it,
and to read the Dire&ory the next Lords-day after
the receipt of it, by an Ordinance, Aug. 23. 1645.
So that taking Security by Profeffion and Subfcri-
ption, that the Order of the Church fhall be obfer-
ved by Perfons intrufted in the Miniftrations of it,
and Sufpenfion in cafe of refufal, is no Perfection.
But fuppofing that fo it was, yet it is not intolera-
ble*
(fio4J)
ble. I do grant, that it muft needs be a great trou-
ble to a good Man, that he cannot do God and the
Church that Service which he hath devoted himfelf
unto, by reafon of fome Limitations put upon him ;
but yet I think, that this is not fufficient to carry
him oft* from Communion with a Churchy and to
fet up another, becaufe he is denied this Liberty :
for he is ftill capable of being a private Member of
it, and therefore he ought to continue in the latter
Capacity, when fufpended from the former. So
faith Mr. Crof tonkin his Reformation not Separationy
Epijt. to the Reader : I cannot be perfwaded, that I
am disbanded from Chrijts Army, jo foon as I am fu~
perfeded to my ConduSl ', J muH march under his
Banner ', when I may not be permitted to march at the
Head of a Company. So again, pag. 98. / conceive,
Adminiflration of God's Worjhip is much different
from Attendance on God's Worfloip ; and I Hand
bound to the laH, when I am C)Hftty or unjuUly) bar-
red from the jirjk. And this was the Opinion of the
old Nonconformijls. But now we find it otherwife \
and lbmetimes thefe plead the obligation of their Or-
dination, fometimes the Relation which they have to
a peculiar People, and fometimes the necejpty of mnU
titndes of Souls. The firft we find infifted upon by
the Author of Separation yet no Schijm, Epiji. to
the Reader : If it be asl^ed. May not Supreme Magi-
jtrates,
( to? )
ftrates, within their Dominion-, fufpend fome Mini/lew
from the Exercife of their Office, when they conceive
it is for the peace of the reft P It will be anfwercd,
That the Lord of Lords, who giveth the Office and
the Commiffion , — hath certainly with the Office
defigned them to the Exercife thereof, and bath
therein placed, not onely the Office, but the Exercife
thereof , above the reftraint of any towers ivhatfo-
ever, fo long as the Exercife thereof continues to be re-
gulated by the Laws of Chrift. And in this cafe,
nothing is more ordinarily produced than that of
the Apoftlc, Wo is me, &>c. But is not this to ad-
vance every one beyond the cognifance of Superi-
ors, and to fall in with the Church of Rome, whilft
they decry it? l£ indeed theirs was the Apoftle's
ca(e, the Apoftle's refolution of obeying God rather
than Man, would become them : But how little it
is fo, let the old Nonconformifts mew, in their Con-
futation of the Brownifts, pag. 4 1 . How unshjlfidly
that fpeech of the Apoftles is alledged, will appear to
them that will confider thefe three differences between
their Cafe and ours. 1 . They that inhibited the Apo-
ftles, were profefjed Enemies to the Gojpel. 2. ihe
Apoftles were charged not to teach in the "Name of
-Chrift, nor to publijh any part of the DoSlrine of the
Gojpel. 3. Ihe Apoftles received not their Calling and
Authority from men, nor by the hands of men-> but
P immediately
immediately from God him f elf y and therefore might
not be retrained or depofed by men : whereas we,
though we exercife a FunSiion whereof God is the
Author ', and we are alfo called of God- to it, yet we
are called and ordained by the ministry of men, and
may therefore by men be depofed, and retrained from
the exercife of it. I fliall conclude this with what
Mr Crofton faith, in his Reformation not Separation,
pag. 70. If the Being of Christianity depended upon
my Ferfonal Minijiry, as the being or appearing a Chri-
ftian doth on my Communion with the Church vifible,
the Inference might be of fome force ; But till that
be proved, I think it is of little.
But is this really the cafe ? Then what becomes
of thofe that among thcmfelves have taken up whol-
ly with other Profeffions, and yet were never char-
ged by their Brethren, for fo doing, (as Mr. Baxter
is by the Author of the Antidote, pag. i^.J) with ha-
ving left the Lord's IVorkJ? Now I queftion not, but
the lame Rcafbn that did induce fome to take up
with other Employments to theneglecT: of this, and
fo fatisfie the reft, that they acquielce in it, will al-
io be fufficient to mew, That mcer Ordination can-
not bind to the Exercife of that Office, when the
Magiftrate and Church forbids ; and confequently,
that a Restraint is no intolerable ter/ecution.
But the relation that they have to a peculiar People
makes
... (I07)
makes this Inhibition intolerable. This is indeed
pleaded in Sacrilegious Defertion, pag. 1 1 . &* 45»
tC I undertake to prove, that Paftors and People are
" the conftitutive Eflentials of a true Church ; that
"Dr. Seaman, Mr. Calamy, Dr. Uanton, &c. with
« the People fubjecl: to them as Paftors, were true
tf Churches : Prove you, if you can, that on Auguft
"24. 1662. they were degraded, or thefe true
" Churches diffolved. But before he puts others to
prove the contrary, he ought to have made good
his own Propoiltion, by proving, That the Relation
betwixt particular Paftors and People is not to be dif-
folved. For what though Paftors and People are
the Constitutive Effentials of a true Church ? what
though Dr. Seaman, Mr. Calamy, &c. and the Peo-
ple with them, were true Churches ? Can neither
Dr. Seaman, <&c. remove , or be removed from a
People, but all this mifchief follows, that Minifters
are prefently degraded , and Churches diflblved ?
Could not Mr. Calamy remove from St. Edmonds-
bury to tiochford, and from Rochford to Alderman-
bury, as he himfelf doth declare in his Apologie P
Could not Mr. Jenhjn remove from BlacJ^Fryers to
Chrift- church, without all this difordcr ? What
wreck was here made in Churches, if this Relation
was indillbluble ? But if a Paftor may thus remove
himfelf from one Church, upon invitation to ano-
P 2 ther?
(io8)
rher, (as it fccms he may) it mews, that the Rela-
tion is not fb ftricl: as is pretended j and that, con-
fequently, Superiors in Church and State may fb
far diiiblve that Relation, as well as thePaftor him-
fclf. But however, what relief will this afford to
thole that leave thofe Places where they had any
pretence of fuch a Relation , and bufie themfelves
where they had none? What relief will this be to
thofe that contract a new Relation, and that do ga-
ther Churches out of Churches ? Surely Dr. Sea-
man sy Dr. Jacobs, and Mr. Jenkins Flocks now,
are taken from other Places than Alhallows Bread-
ftreetj Martins Lndgate, &c.
Laftly, The necefftty of the People is what doth
make their Preaching neceflary (as they would have
it underftood. So Sacrilegious Defertion^ fag. 5 Q.J),
and fo therr Sulpenfion intolerable Perfection. But
iiippofing this, (as doubtlels there is and ever was
Work mfficient for a greater number of skilful and
faithful LabourersJ) ; yet is there no way to be ufe-
fulj but by facing a numerous Congregation, and
preaching at fuch Times, and in fuch Places, as do
declare a defiance to the Church, which they there-
by make a maniieft rupture in, and open feparati-
on from ? Is there no good to be done by preach-
ing to Five, befides a Mans own Family, and by
Perfonal Conference and Inftruclion ? How came
then
C I09 )
then our Saviour and his Apoftles oftentimes to be-
take themfelves to this way, as an Author of their
own, in his Archippus, doth inform us, pag. 7 \ ?
But if it be of great advantage, and that it is m
little part of a Miniflers Duty, perfonally to Inftruci,
and breach from Honfe to Honfe, as that Author
faith, how conies it to be fo faclly negleSied by them,
as he there complains? and how comes the Apo-
ftles Wo to be pleade d for the one, and not to bind
the other ? Hear what the Author of Sacrilegious
Defertion fairh, pag. 03. " Is it not too much Hy-
cc pocrifie to cry out againft them that forbid us
Ci Preaching, and in the mean time to neglecl: that
tc which none forbids us, m. Chriftian Conference.
Certainly, as he faith, pag. 04. Sincerity inclineth
men to that way of Duty that hath leaft OJientation.
But if the ftate of the People be indeed the rea-
ion, why do we not find them where there is moft
need of their Afliftance ? Are we not told, in Sa-
crilegious Defertion , pag. 10. That the Nonconformijis
have found, that fome t laces of many Tears ' paSt have
had no Ministers at all ? Are there no Places in Eng-
land and Wales, that do much more abound in Ig-
norance, than London, and the adjacent Parts ? and
are the Nonconformists there to be met with ? No,
that Work is left to one (good &>ul) that having
not a Liberty by the Law to exercife his Office in
the
(no)
the more Publick way, doth with unwearied dili-
gence purfue the Ends of it, in travelling over fteep
Mountains and craggy Rocks, and converfing with
the rude and untaught Natives, whilft others do
more confult their Eafe and Profit.
You fee then, upon the whole, that their Su£
pen Hon is not intolerable Perfecution , or what will
be fufficient to juftifie their Separation j but that
ftill, notwithftanding their Pleas, they are upon
the fame terms with the People j and what will
not juftifie the Separation of the People, will not
juftifie that of the Miniftcr , and what is fufficient
to retain the People in Communion, is fufficient to
retain the Minifler.
And fo we are left to confider the State of the
People, and whether there be on their part intole-
rable Perfecution. Not to difpute whether what is
fuftcred be Perfection, or not \ I fhall onely confi-
der, whether it be what is fufficient to warrant their
Separation : And that will appear, if we obferve,
That their Suffering muft be either becaufe they do
not at all Communicate with the Church, or that
there arc fome particular things onely which they
do not Communicate with us in. If it be for the
former, then they did feparatc before their fufter-
ing, and confcqtiently their Suffering can be no rea-
fon for their Separation. If it be onely as to par-
ticular
ticular things, then, I fay, it will be hard to ihevv>
that any Perfbn doth fuffer intolerably upon that
fcorej the Church proceeding in fo great tender-
nels, where Perfons have fhewed their readineis to
hold Communion with her in what they canH and
have fo far given fatisfadlion of their Piety? Peace-
ablencfs, and Compliance, that in the Cafes where
the Laws have been thought fevere, they have rare-
ly been executed upon fuch in their feverity. Which
I conceive is a fufficient Reply to thofe that cry out,
Perfecution, and intolerable, becaufe of the great Pe-
nalties that Offenders in fuch kind are liable unto*
For, the mecr fuppofal and expectation of ieverity,
is no good Rcafon for Separation, as long as it is
not, nor is likely to be actually inflicted. For, as
Mr. Bradpaw the Nonconfbrmrft, in his ^Vnreafona-
bknefs of Separation, printed 1640. pag. 107. doth
fay, Though Humane Laws, under never fo great Pu-
nifl.ments, jbould bind us ta never fo great Corrupti-
ons in Gods Service \ yet fo long as we do not actually
communicate in thofe Corruptions, our Communicating
is never the worfe for the f aid haws : So I fay, Though
Laws threaten never fo great Punilhments, yet fo
long as we do not actually fuffer them, our Condi-
tion is not the worfe for the(e La^s. And this was
thought a good Argument by Mr. Baily, in his Hi-
ftorical Vindication of the Church of Scotland, 1 6\6.
pag. 2 o.
fag. 20. who, when charged, That the King and his
Family are fubjecT: to the Clajpcal Ajfemby^nCwcrSy
I hat any Presbyterian did ever fo much as begin a
Froccfs with any Prince^ when they had the greatelt
Provocations thereto^ it cannot be ftjewed to this day.
The Church of Scotland, notwithflanding all the crofs
A3 ions of King James, or King Charles, — yet never
did fo much as bcihinh^themf elves of drawing againji
them the Sword of Church-Cenfures. Where he de-
nies not the Charge of their Churches claiming fuch
a Power 5 but thinks it enough to reply, That fhe
had never fo ufed it. So then you fee, that it is
not the Power that our Superiors have, nor the Pe-
nalties that a Law threatens, that will fervein this
cafe '•) as long as the life of that Power, and Exe-
cution of thofe Laws is fuipended : and a Perlbn
ought not any more to quit the Church, than he
will his Country, as long as he may be differed to
abide in ir. And that lie may do with us, that will
hold Communion with our Church in what he can,
and doth behave himfelf with modefty in thofe
things which for the prefent he cannot Communi-
cate in.
4. Unjuft Excommunication is another Realbn gi-
ven to make Separation warrantable. But that being
a Jpiritual Perj cent ion (as Camero calls it} doth not
really differ from the former, and therefore will
receive the fame Anfvver. 5. That
("3)
5- That which will warrant a Separation from a
Church, is a necejfary Communion with it in its Sins.
Towards the refolution of which, I fhall obferve,
i. That bare Communion with a Church, doth not
neceffarily make a Perfon to communicate with the Sins
of it. This is granted by all that fay, We muft not
Separate from a Church, becauie of the ungodly that
are in its Communion, or becaufe of fome mixtures
that are in its Worfhip ; And if we muft not fe-
parate from them, it is certain we may continue
there, without being guilty of the Sin of them. How
far the firft of thefe is and ought to be acknow-
ledged, I have fliewed above, at pag. 61. And how
far the latter, you may fee in Mr. Britifleys Ar-
raignment of Schifm7 pagj. 50. Though toleration of
fome unwarrantable mixtures in a Church, be an evil',
yet it is not fo great an evil, as Separation upon that
ground. This was the Opinion of the Five diilent-
ing Brethren, in their Apologetic al Narration, pag. 6.
We have always profejsed, and that in thoje times
when the Churches of England were the moU either
actually over-Jpread with deflanents, or in the great-
' eH danger thereof, — That we both did and would hold
a Communion with them^ as the Churches of Chrifl*
And this they agreed to, upon this confideration,
that other wife there hath been no Church yet, nor
will be to the day of Judgment, which Perfons
Q_ othcrwife
Oh)
otherwife perfwaded, could or can hold Communi-
on with ; as you may find it in the old Nonconform
mifls Letters to thole of New-England , pag. 12.
Mr. Firmins Separation examined-, pag. 2 5. and the
Vindication of the Provincial Afiembly, pag. 1 3 <j.
a. I add, That the imposition of things unlawful,
or fo thought to be , /;/ a Church-, makes a Perfon in
this cafe no farther concerned, than as they are impofed
on him. For, if Corruptions tolerated are no bar to
Communion, then they are not when impofed j meer
In/pofition not altering the Nature, as Mr.Crofton faith,
in his Jertibbaal, pag. 2 7.
5. hnpofition in jome things unlawful, or fuppofed
fo to be, will not jtiftifle a feparation from what is law-
ful. The Author of Separation yet no Schijm, in his
EpiUle to the Reader, thus pleads for the People :
" The People are not always free from fuch Impo-
u iltions which they extremely fuipect as finful j as
cctbat they cannot enjoy Baptijm for their Chil-
dren without the Crojs, nor receive the Lords
* " Supper without Kneeling ; to name no more, (as
well he could not). But fuppofe that thefe things
are impofed , and what they extremely fufpecl: --,
can this be a Reaibn for their Separation in thofe
things where nothing of this nature is ? Certainly,
in obedience to Magistrates, and for Communion
with a Church, we ought to go as far as we can •■>
and
Oh}
and what I cannot do, is no excufe for the omiffion
of what I can. Thus did the old Nonconformifis
think and practice , as I obferved to you before,
from the Vindication of the Provincial Affembly^ pag.
I2<. That though fome of them thought it unlawful
to receive the Sacrament kneeling, yet they held Com"
munion with the Church in the reft. And according-
ly Mr. Firmin argues, in his Separation examined,
pag. 2 9. Suppofe there jhould be fome Humane mixtures,
are all the Ordinances polluted P Why do you not com-
municate with them in thofe Ordinances which are
pure ?
Now if this be true, what mall we fay to them
that have nothing to object againft the greateft part
of what they are required to communicate with us
in ; and yet keep up a total and pofitive Separati-
on from us, as if all Parts were alike infe&ed, and
that from the Crown of the Head, to the Sole of
the Foot, there was nothing but Wounds and pu-
trifying Sores ?
4. The meer fujpicion that a Perfon may have of
the unlawfulnefs of what is impofed, will not juflijjie
his omiffion of, or feparation in that particular. For,
he ought to come to fome refolution in it, and in
cafe of Obedience, Communion, and Charity, to go
againft fuch his Sufpicion. To this purpofe {peaks
Mr. Geree, in his Refolution of Ten Cafes, 1644.
Q^2 " Things
K Things wherein doubts arifc, are of a double na-
ture : i. Meerly arbitrary, and at my own di-
"fpofe: 2. Thar are under command '-; as coming
cc to the Sacrament, Obedience to the Richer Po w-
"crs in things Javvful. If Scruples arife about thefe,
"and a Man doubts he fins if he aeTs, and he alio
"doubts he fins if he forbears, &>c. Jn this cafe he
" muft weigh the Scales, and where he apprehends
"molt weight of Reaibn, muft incline that way,
" though the other Scale be not altogether empty.
" And this done, after humble and diligent fearch,
" with bewailing our infirmity, that w7e are no more
" ditcerning, will be accepted by God : God puts
" not his People on neceflity of finning, nor can our
" Scruples 4iip nfe with his Commands. So Mr. Fal-
do-, in his Quakerifm no Cbriftiamty^ /><?£. 93. Cc In
" doubtful and difficult Cafes, wherein we cannot
"reach the knowledge of our Duty, it's our Duty
ic to follow the Examples of the greateft number
"of the Saints, &>c. And then furely, what will
ferve iri fuch a cafe to l<jt us diipenfe with our
Doubts, will much more in ubedience to Gover-_
nours, and for Communion with a Church. This I
thought to have more largely handled , as it's
thought a new and late Argument, ufed by BilTiop
£ anclerfoftj &c. (but what 1 can prove to be of old
the common Refolution of the Cafe), and as the
contrary
(II7)
contrary is pleaded for from Mr. Hales : Rut light-
ing happily upon a Book called Mr. Hales9 s Trea-
iife of Schifm examined-, wrote by a Learned Per-
ion, I (hall refer you to it, where he particularly
undertakes this Point, pag. 1 10, &*c.
Having thus made good the Three Propofitions
above/aid, and fhewed, That the Church of England
is a True Church 5 That there is a Separation from
it v and. That this Separation h voluntary and unne-
ceffary : that which remains is not to be denied, viz,.
lhat therefore the prefent Separation is Schifmatical.
So that now you may fee in what condition thofe
of our diilentine Brethren are, that withdraw from
the Communion of our Church ; and how little
able they will be to reconcile their p relent Proceed-
ings, to their former Principles and ProfeiUons. It
was once fa id by them , in the Vindication of the
Fresbyterial Government, pag. 133. U e dare not make
Reparation from a true Church, by departing from it^
as yon do, [Tpeaking to the Independents.^ Then In-
dependency was what they proved to be Schifm, be-
canfe, 1 . Independents da depart from our Churches,
being true Churches, and fo acknowledged by themfelves.
2. They draw and j educe Members from our Congrega-
tions. 3. They ereCt feparate Congregations. 4. They
refufe Communion with our Churches in the Sacra-
ments. Now we judge, that no Schifm is to be tolera*
ted
(nS)
ted in the Church ', as fay the London-Minifiers, in
their Letter to the Affembly,pag. 3. Then the inevi-
table Confequences of it could be difcovered and
rep relented , as that by it Peoples minds -would be
troubled, and in danger to be fubverted ', bitter heart-
burning would be fomented and perpetuated ', godly,
painful, and orthodox Miniflers be difcouraged , and
defpifed ', the life and power of Godlinefs be eaten out,
by frivolous Di flutes ; and the whole Course of Re-
ligion in private Families be interrupted, and under-
mined', as they there lay, pag. 4. Then Church-Di-
vifion was as great a Sin as Adultery and Theft, as
Dr. Bryan maintains, in the Publicly Diflutation at
Kilingworth) 1655. pag. 28. Then it was pleaded,
That they Covenanted not onely againfl Sin,but Schifm,
as faith Mr. Watfon, in his Anatomy upon the Heart,
pag. 1 <5o. But is not that now true, which he there
charges upon themfelves, We have gone againfl the
Lethr of it ? For, do not many of them that have
faid all this, jet up Churches againfl Churches, exer-
cife the Worjhip of God, adminifler Ordinances, the
Word, Sacraments, apart, and in a feparated Body P
Which in a peculiar manner, and by way of eminency,
is called Schifm, (aith Mr. Brinjley, pag. 1 6. Is Schifm
all on a fudden grown fo innocent a thing, that Per-
fons are to be indulged, and tamely permitted to
continue in it ? And is it not as fad now, as it was
then,
(up)
then, that many that pretend to Religion, make no
Conscience of Schifm, as Dr. Manton on Jndi>, pag.
45>2. doth obferve ? Certainly, That ftill remains
good which was (aid by Mr. Brinjley, pag. 17. The
Schifms and Divifwns which are broken in, and that
amongU God's own People, are what I cannot but look^
upon as one of the blackeji Clouds, one of the faddeji
Judgments which hang over the head of this Kingdom
at this day ', of fad influence for the prefent, and, un-
lefs they be healed, of dangerous confequence for the
ftiture. Have we not Atheifm, and Infidelity, and
Profanenefs enough to encounter ; but muft we have
more Work found us, by thofe that have given us
Arguments to oppofe themfelves with ? Are we in
no danger of being over-run with a Foreign Power,
and that the Romans Jhall come and take away our
Name and Church ; when we, which are at difference
amongft our felves, mail without any oppofition be
fwallowed up by them ? Are they yet to be taught,
that as nothing can, lb nothing will (boner make
us a prey to them, than mutual Hostilities amongft
our felves ? And whence is it, that they will run the
adventure , and care not what they expofe us to ?
Is it that Rome is nearer to them, than they are to
us ? That will not be fuppofed. Is it that they ex-
pefl: better Quarter from that, than they meet with
from our Church ? That let Experience decide. Is
it
C **o)
it that by bringing all to confufion, and a common
fcramble, they may hope to go away with the Su-
premacy ? That their Divifions amongft themfelves
doth confute. For, can they think, becaufc they
agree againft us, that they will agree among them-
felves ? Or, can they think, if they do not, that one
alone can carry the Victory from the Common Ene-
my ? Let a fober Author of their own, in his Di-
fconrfe of the Religion of England, be heard, who
faith, pag. 39. That the common fafety and advance-
ment of true Religion cannot ft and by a multiplicity of
petty Forms \ but requires an ample and well-fetled
State, to defend and propagate it againjl ths amplitude
and potency of the RomifJj Inierefl. And are not thefe
the thoughts of the wifeft in this Nation? and mall
Men yet continue to keep up Feuds and Ani mod-
ties, and make no fcruplc of contradicting them-
felyes to feed them ?■ It was once faid by Mr. Briu-
fleyipag. 62. That it's a foul blemiffj to a iviinifker of
Chrijiy to (peak^ one thing to day, and another thing to
morrow, to fay and nnfay. And I will appeal to all
the World, whether this be not what our Brethren
arc guilty of Surely, if they would but take the
pains to review what they have written, and weigh
thole Arguments, againft Schijm and Separation that
they formerly publiihed, they would return to them-
felves, and to that Church which they have fo un-
adviiedly
(IS!)
advifcdly broken off from 5 they would then think
it their Duty, with the old "Nonconformifts^ to come
as far as they can , and their Happinels to live in
the Communion of that Church where they may be
as good as they will ; they would then fee, that
Schifm is a great Sin, and that their prefent Separa-
tion is Schifm,
I mould now conclude, but that I may fear that
Mr. Jenh^n will proclaim , and others think me a
Slanderer, for faying, fag. 44. That he hath borrow-
ed the Subftance of this Sermon from Mr. Brinfleys
Arraignment of Schifm^ if I do not make it good :
and therefore in my own vindication, and alfo to
(hew you how far holinefs and indignation may be
pretended, when indeed it is little better than bypo-
crifie and calumny that prompts Men on, I (liall draw
the Comparifon , and leave you and all others to
judge , whether he be not one of thole empty and
unaccomplijhed Tredicants fpoken of in his ExodttSy
pag. $6. that preach the Sermons of others , and, more
than that, dare before all the World publiiTi them
as his own : the like to which is alio done by him,
or one of his Brethren, in the Vindication of the
Fresbyterial Government , pag. 132. compared with
Mr. Brinjley^ pag. 16. and pag. 134. with 52. and
pag. 135. with 41. Nor hath he borrowed from
Nir. Brinfley alone, but hath rifled divers other Au-
R thors
(122)
thors for the greateft part of his Book, as might ea-
fily be proved, were it either rcquifite, or worth
the while. How far he is beholden to others for
that kind of Wit and tawdry Eloquence that a i^rois
and bribed Flatterer , in his Yatronm bona Widely
gives him the Title of Seneca for, the Author of
the Vindication of the Conforming Clergie hath alrea-
dy (hewed : And how bold he hath made with
others for Argument and Reafon, the following In-
ftances will be a fufficient Specimen, where he hath
fcarcely left any thing untouched that he then
thought might ferve his purpofe.
A Sermon
(I23)
A Sermon preached by W.
Jenkin, herewith Printed,
and alfo to be found in his
Comment on Judejrinted
in Quarto, 1652.
THcir Herefies were per-
verle and damnable Opi-
nions ••> their Schifm was a
perverfe Separation from Church-
communion : The former was in
Doclrinals, the latter in Praclicals ;
the former was oppofite to Faith,
this latter to Charity. By Faith all
the Members are united to the
Head, by Chanty one to another :
and as the breaking of the former
is Herefie, fo their breaking of the
latter was Schifm. . pag.2.1.
Schifm is ufually faid to be two-
fold, negative, and pofitive. 1 . Ne-
gative is, when there is onely (im-
plex CeceJJio, when there is onely a
bare feceffion, a peaceable and qui-
et withdrawing from Communion
with a Church, without making a-
ny head againft that Church from
which the departure is. 2. Pofitive
is, when perfons fo withdrawing
do fo coniociate and draw them-
felvcs into a diftin<ft and oppofite
Body, fettir.-g up a Church againft
a Church, or, as Divines exprefs it,
from
The Arraignment of the
prefent Schifm, by John
M^LONDON,
1646.
Erefie (faith Jerome) is
properly a perverfe Opi-
nion, Schifm is a perverfe
Separation. The one a DoSlrhal,
the other a practical Error. The one
oppofite to Faiths the other to Chart-
tj.- -By the one (Faith) all the Mem-
bers are united to the Head; by the
other ( Charity ) they are united to
one another. Now the breaking of
the firfl efthefe Bands is Herefie,
the latter Schifm. pag. 14.
There is, to ufe his terms fCame-
ro), a negative and a pofitive Sepa-
ration. The former is fimplex fe-
ceflio, when one or more do quietly
and peaceably withdraw themfelves
from Communion with a Ch'irch, — ■
not making head againfi that Church
from which they are departed : The
other ? when perfons fo withdrawing
do confociate and draw themfelves in-
to a difiintl and oppofite Body,fetting
up a Church againfi a Church. ■
This is that which Auguftine, and 0-
ther Divines after him, call the fet-
R 2 ting
( »m)
A/r. Jenhin. I
from Augrftine, an Altar againft an
Altar. And this is it which in a pe-
culiar.manner, and by way of cmi-
nency, is called by the name of
Schifin. pag.zz.
Schifm becomes finful, cither in
refpedt, i. of the groundlcfnefs ,
or, 2. the manner thereof, i. Th.
groundleinefs j when there is no
carting of pcrfons out of the
Church by an ui juft Cenfure of
Excommunication, no departure
by unfufTerable Pci fccution,no He-
retic nor Idolatry in the Church
maintained. 2. The manner of Se-
paration makes it unlawful i when
"ris made without due endeavour,
and waiting for Reformation of
the Church from which the depar-
ture is: and fuch a rafh departure
is againft Charity , which fuffers
both much and long all tolerable
things : It is not prcfently diftafted,
when the jufteft occafion is given ;
it firft ufcth all poffiblc means of
remedy. The Chyrurgeon referves
Difmembring as the I aft remedy.
It Jooks upon a fudden breaking off
from Communion with a Church
(which is a difmembring) not as
Mr. Brinfley.-
ting up of an Altar againft an Altar.
And this is it (faith that judicious
Author) which in a peculiar manner,
and by way of eminencj, is called by
the name if Schifm. pag'. 1 6,
ZJnwarrantabh, either for around,
or manner ; The former an unjufl,
the latter a rafl* Separation-, each a
Schifm. ZJnj.fi , when there is no
Perfecution, no fpreading Error or
Here fie, no Idolatry. 2. The manner,
which if fudJ.en and heady, without
due endeavour and expeclance of Re-
formation in that Church, it may be a
rap}y and confequently an unwarranta-
ble Separation, inafmuch as it is op-
pofite to Charity, — it being the na-
ture of Charity to fujfer much and
long, all things which are fuffera-
ble : It is not prefently difiafted, fo
as to fly off upon every f mall and tri-
vial occafon > no nor jet upon a jnft
and weighty one, without fir ft a {fay-
ing all pojjlble means of remedy. So
deals the wary and careful Chyrurge-
on with his Patient ; not pre/ently
fall to difmembring, referving it
for the lafl remedy. So deals Charity
by' the Church ; not prefentlj fepa-
rate and break^off Communion (which
Chyrurgeiy, but Butchery, /wjj.23. j # the difmembring of a Church.) No,
1 this (faith Camero) is not Chyrur-
but Carnificina
I {hall not fpend time to conv I
Chyi
gia, but Carnihcina i which Air.
Cotton — cnglifheth rightly, not Cby-
rurgery, but Butchery, pag.24,25.
Mufculus informs me of fome who
pare it with Kercfic, though fome in point of fwfnlnefs have compared
have
Schifm
(»0
Mr Jenkin.
have faid that Schifm is the greater
fin of the two. Aug. contr. Don.Lz.
c.6. tells the Donatifis, that Schifm
was a greater fin than that of the
Tr adit ore s, who in time of Perfe-
cution,through fear, delivered their
Bibles to Perfecutors to be burnt.
A fin at which the Donatifis took
fo much offence, that it was the
ground of their Separation.^.24.
In refpccl of Chrifr, r. It's, an
horrible indignity offered to his
Body fastheApofilefpeaks, iCor.
1. 15.) and makes him to appear
the Head of two Bodies. How
monftrous and difhonourable is the
very conceit hereof ! 2. It's rebel-
lion againft his Command,his great
Command of Love. The Grace of
Love is by fome called the Queen
of Graces; and it's greater than
Faith in refpecl of its Object, not
God onely, but Man; its Durati-
on, which is eternal ; its manner of I manner of working : Faith worketh
Mr Brinfley.
Schifm with Here fie, and others who
have aggravated it beyond it. as the
neater evil of the two. Auguitinc
tells the Donntifts, contr,' Don. I. 2.
C 6. that their Schifm was a greater
fin than that which they toot^ [ttth
hiqh offence at-, and which was the
ground of their feperation (viz. the
fin of the TradltGYCS, fuch as in time
of P erf ecu t ion had through fear de-
livered up their Bibles to the Perfe-
cutors to be burnt?) pag. 17, 18.
It is injurious to Chrifi , who
fcemeth by this means to be as it were
divided. So Paul urgeth it, Is Chrift
divided ? Himfelf hereby made
the Head of two dif agreeing Bodies ;
which is difbonourable, and monfirous
to conceive of him. pag. 19.
Ifs oppofite to fo great a Grace
as Charity Charity, the Queen of
Graces, -greater than Faith,—— -
I. In regard of the Object : Faith
refpeVteth God onely, but Charity both
God and Alan. 2. In regard of the
working, not in a way of receiving
Chrift (as FaithJ, but of giving the
Soul to him. pag. 24
By Divifions among our felves,
wc endeavour to divide our felves
from him, in and from whom is all
ourfulnefs- Upon the Stock of
Schifm commonly Herefie is graft-
ed. There is no Schifm (faith Je-
rome')
intramittendo, by receiving and let-
ting in Chrifi and his Benefits ; but
Charity extramittendo, by giving
out the So/I. 3. In regard of du-
ration :- Charity is for eternitj.p.lS.
By dividing themfclves from the
Body., they are in a dangerous way to
divide themfclves from the Head.—
Schifm maketh way to Herefie. So
Jerome. There is no Schifm, but or-
dinarily it inventeth and broacheth
fome
(ia«0
Mr. Jenhlu.
tome) but ordinarily it inventeth
and produccth iome Herefic, that
fo the Separation may feem the
more juftifiable. The Novations
and Donatifls from Schifm fell to
Hcrcfies. Our Times fadly com-
ment upon this Truth, they equally
arifing unto both. pag. 25, 26.
Its. injurious to the peace and
quictnefs of the Church. — If the
natural Body be divided and torn,
pain and {mart muft needs follow.
The tearing and rending of the my-
ftical Body, goes to the Heart of
all fenfible Members: they often
caufc the Feverifh D.ftempers of
Hatred, Wiath, Seditions,Envying,
Murders. Schifm in the Church
puts the Members out of joynt 5
and disjoynted Bones are painful :
All my hones (faith David) are out
of joynt. Chureh-Diviiions caufc
lad thoughts of Heart. pag. 27.
It's oppofitc to the Edification
of the Church. Divifion of Tongues
hundred the building of Babel;
and doubtlefs Divifion in Hearts,
Tongues, Hands, and Heads,
muft needs hinder the building or
jerufalem. While Parties are con-
tending, Churches and Common-
wealths fufTer. In troublous times
the
Mr. Brinfley.
fome Here fie, that fo the Separation
may feem the more juflifiable. — . A
Truth fuffciently experimented in
thofe ancient Schifmaticks, the No-
vatians and Donatifls , who from.
Schifm fell to be Authors or Defen-
ders of Heretical Opinions. We have
a late and dreadful Jnflance, &c.
pag.22.
The Church is hereby difquieted.
Even as it is in the natural Body, if
there be a folutio continui, fo as it
be divided , it breedeth fmart and
pain. — The myflical Boaj cannot be
rent and torn by Divifions, but it go-
eth to the heart of all the fenfible
Members. The divifions of Reuben
were great thoughts of heart, oft-
times breeding thofe Fever i/h difiem-
pers of Hatred, Variance, Wrath,
Seditions, I and Aiurdcrs too.^.Zl.
Schifm in the Church puts the
Members out of joynt', Bones out
of joynt are painful. Thence David
borrows this expreJJ?on,M\ my bones
are out of joynt. Such are Schifms
in the Church, caufing fad thoughts
of heart. pag. 67.
The Church is hereby kindred in
the Edification of it. We know what
it was that hindred the building of Ba-
bel, even a Schifm in their Tongues,
divifion of Languages. And f: re-
ly there is no one thing that can more
hinder the building of J eruf 1 1 em,
when Chrijlians /hall be divided in
t heir B eads. Hearts, Tongues, Hands.
As
("7)
Mr. Jenkin.
the Walls and Temple of fcrufa
lent went but (lowly on. pag. 27
When Church- Members are put
out of joynt, they arc made unfer-
viceable, and unfit to perform their
feveral Offices. They who were
wont to joyn in Prayer,Sacraments,
and Fading, and were ready to all
mutual Offices of Love, are how
fallen off from all. pag. 28.
Our Separation(from Rome)\vas
not before all means were ufed for
the cure and reformation of the
Romanifls , by the discovery of
their Errours, that pofllbly couid
be thought of: notwithstanding all
which (though fomc have been en-
forced to an acknowledgement of
xhem) they ftill obftinately perfift
in them. Our famous, godly, and
learned Reformers would have
healed Babylon, but fhe is not heal-
ed. Many skilful Phyficians have
had her in hand, but fhe grew fo
much the worfe. In ftead of be-
ing reclaimed, they anathematized
them with the drcadfulleft Curfcs,
excommunicated , yea murdered
and deftroyed multitudes of thofe
who endeavoured their reduce-
ment ; not permitting any to trade.
buy or fell, to have either Religi-
ous
Mr. Br in (ley.
As it is in Civil Wars, whilft
tie Parties are contending, the Com-
monwealth faff ers. The Wall and
Temple of Jcrufalem went /lowly on
in troublous Times. pa?. 2 r.
Ai r embers ofihe Church being put
out of joynt by Schifm, become unufe-
ful to the Body, unapt to thofe Du-
ties and Services which before they
performed. How is it that thofe
who were wont to joyn with the
Churches in Hearing, Prayer, $X-
cran.ents. and were fo ready to all
mutual Offices cf Love, are now fal-
len off fr om all? pa g. 67.
Our Separation was neceffitated,
through their obfinacy in their Er-
rors j which notwithstanding the di"
fecvery of them, and that fo clear, ai
that fame of their own have been en-
forced to an acknowledgement of
them, and all ways and means ufed,
for their Reformation, they fill per-
ft ft in. what then remains, hut a cut-
ting off? IVe would have healed Ba-
bylon, but fie is not healed. What
then follow eth ? For fake her , and
let us go every one to his own Coun-
try. How many Phyficians have had
her in hand, Luther, &c. and the reft
of our pious Reformers ? b. ■ t all to
no purpofe. ——We were enforced
fie not permitting any to trade, buy
or fell , to have either Religious or
Civil Communion with her, except
they receive her Markjh their Hands
and Foreheads: But, on the ether
hand,
Mr. Jenhtn.
ous or Civil Communion with
them, except they received the
lkaits Mark in their Hands and
Foreheads. All which confidered,
we might fafcly forfake her.- Since
in ftead of healing Babylon , we
could not be preferved trom her
deftroying of us, we did deferved-
ly depart from her, and every one
go into his own Country : and un-
lefs we had done fo, we could not
have obeyed the clear Precept,
Apoc. 1 8. Come out of her my peo-
ple-, pag 29, 30.
To feparate from Congregati-
ons where the Word of Truth and
Gofpelof Salvation are held out in
an ordinary way., as the Proclama-
tions of Princes are held forth up-
on Pillars, to which they are af-
'fxcdj where the Light- of Truth is
fet up, as it were upon a Candle-
ftick, to guide PalTcngers to Hea-
ven : to Separate irom them, to
whom belong the Covenants, and
where the Sacraments, the Seals of
the Covenant, are for fubftance
rightly difpenfed \ where Chrift
walketh in the midft of his golden
Gandlefticks, and difcovercth his
prefetiCc in his Ordinances, where-
by they arc made effectual to the
convcrfion and edification of Souls
in an ordinary way ; where the
Members arc Saints, by a profelTed
fubjedtion to Chrift, - where there
arc fundry who in the judgement
of
Mr. Brinfley.
band, anathematizing them. — Thefe
things confidered, let God and the
World be judge, whether our Sepa-
ration from them be voluntary.——
Nat unjuft, being warranted by Au-
thority of Scripture, commanding this
feparation , Come out of her my
People, Rev. 18. 4. pag. 27, 28.
Are not our Congregations true
Churches ? What , are not here the
Pillars of Truth ? Is not the Word
of Truth , the Go/pel of Salvation
here held forth, and that in an or-
dinary and conflant way , even as
the Edicls and Proclamations of
Princes are wont to be held forth
by Pillars to which they are affixed ?
where the Light of Gods Truth
is fet up and held forth , for the
guiding of paffengers in the way to
Eternal Life ? Are not here the
golden Candlefiicks, where the Seals
of Gods Covenant , the Sacraments
of the New Teflament, are for fub-
fiance rightly difpenfed; where
there is the prefence of Chrift in the
midfi of his Ordinances, fo as in an
ordinary way they are made effectu-
al to the converfon and falvation of
many-, where Chrift fit teth, walketh
in the midfi of his golden Candle-
ticks V
( I2P)
Mr. J engirt.
of Charity may be conceived to
have the wori of Grace really
wrought in their hearts, by walk
ing in fome meafure anfwcrable to
their Profeflion : 1 fay, to feparate
from thefe, as thofe with whom
Church Communion is not to be
held, isSchifmatical. pag. 31,32.
The voluntary and unnecefTary
Separation from a true Church, is
Schifmaticaf. pag.^i.
Pretences for Separation are
alkdged; frequcntly,and moft plau
fibly , Mixt Communion, and of
admitting into Church- fellowfhip
the vile with the precious, and
thofe who are Chaff, and therefore
ought not to lodge with the
Wheat.
An fa. 1. Not to infift upon
what fome have urged, 01*. That
this hath been the Stone at which
moft Schifmaticks have Humbled,
and the pretence which they have
of old alledged, as is evident in
the examples of the Audaans. No-
vations , Donatifts , Ayiabaptifts ,
Brownifts. pag^ 3 3 .
2. Let them confidcr, whether
the want of reforming abufes, pro-
ceed not from lome unhappy ob-
structions in the exercife of Difci-
plinc, rather than from the allow-
ance of the Church.
• 3. Let them confider, whether
when
Mr. Brinflcy.
picks,—— where there are Societies
of vijible Saint s, all fuch bj out-
ward pr'feffton , and a confederate
part of them walking in meafure an-
faerable to that profeffion \ can it be
queflioned, wh-te tkefe are, whether
there be true Churches of Chrift?
pag.29,30.
Schifm is a voluntary and unwar-
rantable Separation from a true
Church. pag. 23.
Sinful mixtures are tolerated a-
mong j opt :— There is not that due
feparation of the Wheat from the
Chaffs the precious from the vile >
but all forts are admitted.
Anfw. 1. I might here mind them y
That this hath been the common
Stock whereufn Schifm hath been
' fnally grafted^ the common pretence
taken up by a1 I Schifmaticks, the
Novatfans, Audasans, Dona tilts : —
fom the fame Root fprung that later
Schifm of the Anabaptifts : — It was
the fame Stone <*t which Brown and
his Followers firft fiumbled. pdg,
37,38-39.
What though there are fome fail-
ings in the execution , through fome
unhappy obflruElions in the exercife of
Difcipline? yet cannot the Church
fl and charged with them.\ pag. 40.
Confider the manner in fep orating
S at
Mr. Jenhiu.
when they (eparate from Sinful
mixtures , the Church be not at
that very rime purging out thofe
Sinful mixtures. pag.^.
Hath not God his Church, even
where corruption of Manners hath
crept into a Church, it purity of
Mr. Briniley.
at fveh a time, in a time of Refor-
mat ion. What, f eparate from a
reforming Church t pag. 51,52.
Suppofe there maj be (ome.,nay ma-
ny juft Scandals among ft m, by reafon
of corruption of manners ; jet ts not
Doctrine be maintained? And is1 this a [efficient ground of feparation
fep.racion from that Church law- from a Church wherein there u purity
ful, from which God doth not fe
parate? fag. 34.
Let them confider, whether God
hath made private Chriftians Stew-
ards in his Houfe , to determine
whether thofe with whom they
communicate are fit Members of
the Church , or not ? or rather,
whether it be not their duty, when
they difcover Tares in the Church,
in ftead of fcparating from it, to
labour that they may be found
good Corn ; that fo when Gou
(nail come to gather his Corn in
to his Garner , they may not be
thrown out? Church-Officers ari
Miniftcrially betrufted with the or
dcring of the Church, and for the
opening and (hutting of the Doors
of the Churches Communion, by
the Keys of Doclrine and Difci-
pline=, and herein if they (hall be
either hindred, or negligent, pri
vate Chriftians fhall not be intang
fvd in the guilt of their Sin.^.34,35.
if Doclrine. pag. 50.
How dare any for fake th.it Church
which Godh.ith not forfaken? p. 59.
God hath not made all private
Chriftians Stewards, nor yet Survey-
ors in his HouJey fo as that every one
fhould take an exact notice of the con-
ditions of all thofe whom they hold
Communion with , who are fit to be
members of the Church, and who not.
Jt is Cyprian5/ counfeL What though
there be fome Tares dif covered in the
Churchy — vet let us, for our part .^la-
bour that we ma) be found good Corn,
th.it fort hen God fhall come to father
his Crop into his Garner, we may not
be caft out. Adinifterially the
Church-Officers , whom Chrift hath
betnfted with the ordering of the
Church them he hath made the Por-
ters in hts Houfe, for the opening and
{hutting the doors ef the Churches
Communion, by the keys of Doclrine
and Difcipline. Now, in th s cafe, if
either their hands be tied by any hu-
mane reftriflionSy or if through ne-
gligence they let loofe the Rains, how
private Chriftians fkotild be entangled in the guilt of that Jin, if ctnnet be
€utceived. pag. 414. The
(
Mr. Jentyn.
The Command not to eat with 4
Brother, &c. I Cor. 5. 1 1. concerns
not Religious but Civil Communi-
on, by a voluntary, familiar, inti-
mate Converiation, either in being
invited, or inviting. pag. 3 5.
Now though fuch Civil eating
was to be forborn, yet it follows
not at all, much lels much more,
that Religious eating is forbidden :
Becaufe, Civil eating is arbitrary
and unnecefTary ^ not fo Religious,
which is en joyned,and a command
ed Duty. pag. 36.
It (hould be our care to prevent
Separation : To this end,
1. Labour to be progrefiive in
the work of Mortification, pag. 38.
2. Admire no Mans Pcrlon.
This caufed the Corinthian Schifm.
Take heed of Man-worfhip.
3. Labour for Experimental be-
nefit by the Ordinances. — Find
the letting up of Chrift in your
hearts by the Miniftry , and then
you will not d:treto account it An
tichriftian. If with facob,we could
fay ot our Bethels, God is here, we
would fet up Millars.
4. Neither give nor receive
Scandals. Give them not, to occa-
fion
I3I )
Mr. Brinfley.
That which Paul prohibit s there^
is not properly a Religions, but a Ci-
vil Communion, not to mingle them-
[elves with fuch fcandalous Livers,
by a voluntary, familiar, and intimate
Converfation,-—in an ordinary way,
repairing to their Tables, or inviting
them to yours.
If we may not have Civil, much
lefs Religious Communion. Anf. Not
fo neither j inafmuch as the one is ar-
bitrary and voluntary, the other a ne-
cejfary Communion. pag. 4 J.
How Jhall this Vnity be attained ?
1. To this end labour after new
hearts.
How may Schifm be prevented t
6. Take heed of having the Per-
fons of Men in admiration. This
occajioned all thofe Divifons in the
Ch: rch of Corinth. Take we heed
how we lookjoo much at Men. p. 59.
4. Labour to fee and acknowledge
God in our Congregations. Now if
he be here, how dare any withdraw ?
When Jacob apprehended God pre-
fent with him at Bethel, (Surely the
Lord is in this place. ) he fets up his
Pillar there. Have we met with
him ? why do we not fet up our Pil-
lar here? pag. 58.
3. Take heed of Scandals, whe-
ther of giving or receiving: Of giving,
S 2 to
Air, Jenfy?.
Hon others tofeparatc i nor receive
them, to occafion thy own Scpa
ration. — Conftrue doubtful mat-
ters charitably. Look not upon
Blcmifhes with Multiplying glafT.s,
or old Mens Spectacles : Hide
them, though not imitate them.
Sport not your (lives with others
nakednefs,
5. Be not much taken with
Novelties. New Lights hav^ fct
this Church on fire. For the mod
part they are taken out of the
Dark-Lanthorns ot old Hereticks.
They are falfe and Fools-fires, to
lead Men into the Precipice of Se-
paration. Love Truth in an old
drefsi let not Antiquity be a pre-
judice againff, nor Novelty an in-
ducement to the entertainment of
Truth,
6. Give not way to IcfTer d'ffc-
rerces : A li tie divifion will foon
rife up to a greater. Small Wedg-
es make way for bigger. Our
hearts are like to Tinder, a little
fpaik will enflame them. Be jc -
fous of your hearts. Paul and
Barnabas feparated about a fmall
matter, the takiivg of an AfTociatc.
fag. 40, &c.
Mr. Brinfley.
to drive off others', of receiving, to
fet off our [elves Doubtful mat-
ters fill I con fir ue them on the better
part i So doth Char in i not locking
upon Blemifkes with Multiplying or
■Magnify ing-gl a ffes. So far as
may be without fin, hide them.
Curfed Cham cfp cs the nakednefs of
his Father, and makes (port with it.
p3g. 56.
2. Be not over- affected with No-
velties At for thofc New Lights
which have fet this Kingdom on fire
at this day, for the mo ft part they
are no other than what have been ta-
ken out of the Darl^ Lanthorns of
former Heretickj , w other but ig-
nes fatui, falfe fires, ufiful onely to
mi fie ad. Tr th is lovely, and ought
to be embraced in whatever drefs (he
ccmeth, whether new or old. jis not
Antiquity, [0 neither Jhould Nvielty
be any prejudice to Verity,
J. Take heed of leffer divifion s.
Small Wedges make w^y for great
ones. Small differences fometimes
rife to Divifions. pjg. 57.
4. B falous over our own hearts '■>
they being like unto Tmder7 ready to
take fire Lj the lea ft fparkj It was
no (rreat matter that Paul and Bar-
nabas differed r pon, onely abmt the
tahvng of an Affociate. pag. ji,&c.
Now,
(*33)
Now, 57r, by this you may perceive, how Tome
Men do make their Books and Sermons , and by
what ways a Man may rife to the reputation of
being a confiderable Author : he may cull and
pick, pilfer and fteal , and become Learned to a
miracle, an excellent Preacher, and write even to
a Folio \ and if he had but the Art of keeping men
from poring into ncglefted Authors , and prying
into Books that are cad: into corners, might pais as
fiich : but as long as what is forgotten in one Age,
is revived in another, and as long as it is become a
Trade to collect Pamphlets, I would advife your
Friend to be more wary for the future , and keep
from writing a Folio and a Comment again.
And now, Sir, it is high time for me to con-
clude, to whom it is no pleafiire to deal in fuch a
way, and to converfe wich thofe kind of Books
that ycu fee my Defign hath put me upon. Ic is
Charity to you and the World that hath led me
along 5 and I hope I have io managed it, as fliall
be to the offence of none, but thofe that are Enem es
to Truth : I am fure I have fo much avoided all
that might exafperate , that I have for chat reafon
caft a fide Leaves of what fbme others might be
tempted to have taken in. If Mr. Jenkin hath been
hardly dealt with, he mull; thank himfelf, who ha-
ving,
(i34)
ving , without provocation , defamed others, could
not be fuftered to run away with that out-cry
which he hath made, without a juft Rebuke. I am,
(SIR)
Tour Servant ,
s. R.
f i w^i s.
cc
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