Doctrine with their Bloods have sundry eminent Instruments of Christ endeavoured to reclaim the Popish from their Errours but in stead of being reclaimed they anathematized them with the dreadfulest Curses excommunicated yea murdered and destroyed multitudes of those who endeavoured their Reducement not permitting any to trade buy or sell to have either Religious or Civil Communion with them except they received the Beasts mark in their hands and foreheads All which considered we might safely forsake her nay could not safely do otherwise Since in stead of our healing of Babylon we could not be preserved from her destroying of us we did deservedly depart from her and every one go into his own Country and unless we had done so we could not have obeyed the clear Precept of the Word Apoc. 18. Come out of her my people c. Timothy is commanded to withdraw himself from perverse and unsound Teachers 1 Tim. 6. 3 5. Though Paul went into the Synagogue disputing and persuading the things concerning the Kingdom of God yet when divers were hardened and believed not but spake evil of that way he departed from them and separated the Disciples Acts 19. 9. And expresly is Communion with Idolaters forbidden 2 Cor. 6. 14 17. What fellowship hath righteousness with unrighteousness what communion hath light with darkness what concord hath Christ with Belial what agreement hath the Temple of God with Idols Come out from among them and be ye separate And Hos 4. 15. Though thou Israel play the harlot yet let not Judah offend and come ye not unto Gilgal neither go ye up to Bethaven Though in name that place was Bethel the House of God yet because Jeroboam's Calf was set up there it was indeed Bethaven the House of Vanity If Rome be a Bethaven for Idolatry and corrupting of Gods Worship our departure from it may be safely acknowledged and justified In vain therefore do the Romanists Stapleton Sanders c. brand our separation from them with the odious name of Donatism and Schism it being evident out of Augustine that the Donatists never objected any thing against nor could blame any thing in the Church from which they separated either for Faith or Worship whereas we have unanswerably proved the Pseudo-Catholick Roman Church to be notoriously guilty both of Heresie and Idolatry and our Adversaries themselves grant in whatever Church either of these depravations are found Communion with it is to be broken off I shall conclude this Discourse with that Passage out of Musculus concerning Schism There is saith he a double Schism the one bad the other good the bad is that whereby a good Vnion the good whereby a bad Vnion is broken asunder If ours be a Schism it is of the latter sort Obs 3. The voluntary and unnecessary dividing and separation from a true Church is Schismatical When we put bounds and partitions between it and our selves we sin say some as did these Seducers here taxed by Jude If the Church be not Heretical or Idolatrous or do not by Excommunication Persecution c. thrust us out of its Communion If it be such as Christ the Head hath Communion with we the Members ought not by separation to rend and divide the Body To separate from Congregations where the Word of Truth and Gospel of Salvation are held forth in an ordinary way as the Proclamations of Princes are held forth upon Pillars to which they are affixed where the Light of the Truth is set up as upon a Candlestick to guide Passengers to Heaven To separate from them to whom belong the Covenants and where the Sacraments the Seals of the Covenant are for substance rightly dispensed where Christ walketh in the midst of his golden candlesticks and discovers his Presence in his Ordinances whereby they are made effectual to the Conversion and Edification of Souls in an ordinary way where the Members are Saints by a professed subjection to Christ and his Gospel and haply have promised this explicitly and openly where there are sundry who in the judgment of Charity may be conceived to have the work of Grace really wrought in their Hearts by walking in some measure answerable to their Profession I say to separate from these as those with whom Church-communion is not to be held and maintained is unwarrantable and Schismatical Pretences for Separation I am not ignorant are alledged frequently and most plausibly that of Mixt Communion and of admitting into Church-fellowship the vile with the precious and those who are Chaff and therefore ought not to lodge with the Wheat Answ 1. Not to insist upon what some have urged viz. That this hath been the stone at which most Schismaticks have stumbled and the Pretence which they have of old alledged as having ever had a Spiritum Excommunicatorium a Spirit rather putting them upon dividing from those who they say are unholy than putting them upon any godly endeavours of making themselves holy as is evident in the Examples of the Audaeans Novatians Donatists Anabaptists Brownists c. 2. Let them consider Whether the want of the exact purging and reforming of these Abuses proceed not rather from some unhappy Obstructions and political Restrictions whether or no caused by those who make this Objection God knows in the exercise of Discipline than from the allowance or neglect of the Church it self Nay 3. Let them consider Whether when they separate from sinful mixtures the Church be not at that very time purging out those sinful mixtures And is that a time to make a separation from a Church by departing from it when the Servants of Christ are making a separation in that Church by reforming it But 4. Let it be seriously weighed That some sinful mixtures are not a sufficient cause of separation from a Church Hath not God his Church even where corruption of Manners hath crept into a Church if purity of Doctrine be maintained And is separation from that Church lawful from which God doth not separate Did the Apostle because of the sinful mixtures in the Church of Corinth direct the Faithful to separate Must not he who will forbear Communion with a Church till it be altogether freed from mixtures tarry till the day of Judgement till when we have no promise that Christ will gather out of his Church whatsoever doth offend 5. Let them consider Whether God hath made private Christians Stewards in his House to determine whether those with whom they Communicate are fit Members of the Church or not Or rather Whether it be not their duty when they discover Tares in the Church in stead of separating from it to labour that they may be found good Corn that so when God shall come to gather his Corn into his Garner they may not be thrown out Church-Officers are ministerially betrusted with the Ordering of the Church and for the opening and shutting of the doors of the Churches Communion by the Keys of Doctrine and Discipline And herein if they shall either be hindred
jealous of your Hearts when Contentions begin stifle them in the Cradle Paul and Barnabas separated about a small matter the taking of an Associate 7. Beware of Pride the Mother of Contention and Separation Love not the preheminence Rather be fit for than desirous of Rule Despise not the meanest say not I have no need of thee All Schisms and Heresies are mostly grafted upon the Stock of Pride The first rent that was ever made in God's Family was by the Pride of Angels ver 14. and that Pride was nothing else but the desire of Independency 8. Avoid Self-seeking He who seeks his own things and profit will not mind the good and peace of the Church Oh take heed lest thy Secular Interest draw thee to a new Communion and thou colour over thy departure with Religion and Conscience Thus have we spoken of the first viz. What these Seducers did viz. separate themselves 2. The Cause of their separation or what they were in these words sensual not having the Spirit This I will onely give the Breviate of still keeping to his own words leaving it to his Commentary on Jude since printed By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle seems to me to make their bruitish sensuality and propensions to be the cause of their separation as if he had said They will not live under the strict Discipline where they must be curb'd and restrain'd from following their lusts no these Sensuallists will be alone by themselves in Companies where they may have their fill of sensual pleasures and where they may gratifie their genius to the utmost The Apostle seems to add this their sensuality and want of the Spirit to their separating themselves not onely to shew that sensuality was the cause of their separation and the want of the Spirit the cause of both but as if he intended directly to thwart and cross them in their pretences of having an high and extrordinary measure of spiritualness above others who as these Seducers might pretend were in so low a Form of Christianity and had so little spiritualness that they were not worthy to keep them company whereas Jude tells these Christians that these Seducers were so far from being more spiritual than others that they were meer Sensuallists and had nothing in them of the Spirit at all c. Observations Obs 1. Commonly sensuality lies at the bottom of sinful separation and making of Sects Separate themselves sensual c. Obs 2. It 's possible for those who are sensual and without the Spirit to boast of Spiritualness Of these before Obs 3. Sanctity and Sensuality cannot agree together Obs 4. They who want the Spirit are easily brought over to Sensuality To his Worthy Friend H. N. SIR I Heartily thank you for putting me in mind of our late Discourse and for giving me so fair an opportunity to pursue it by the Sermon that you sent me which I greedily read and had no sooner run over but I bless'd my self to find that you should put the Cause upon this Issue and to appeal to that for the justification of the present Separation I look'd again and thought that you might be mistaken and had sent me a Sermon against Mr. Jenkin rather than one for him It was a Discourse that I do acknowledge my self not to be altogether a Stranger to and what I then retained some remembrance of but yet wholly to undeceive my self I sent for the Book which you say you compared it with and to my no small satisfaction found them as to what concerns the matter of our Dispute honestly to agree and that you may as well bring the one to vouch for the credit of the other as he himself may if there were occasion Mr. Brinsley's Arraignment of Schism from whence he hath borrowed the substance of this Sermon in the justification of what he hath said here upon that Subject And now Sir I am glad that I have brought you thus far for I desire no better advantage than what this Sermon will afford me and shall decline the Order that we observed in our Discourse on purpose to comply with it You may remember that I then undertook to shew 1. That the old Nonconformists did themselves hold lay-Lay-Communion with the Church of England and accounted those that did not guilty of Schism as by their Writings yet extant doth appear 2. That the present Nonconformists who are Presbyterians did plead their Practice and use their Arguments against the Independents and others that did in the late Times separate from themselves 3. That lay-Lay-Communion with the Church of England is the same in our Times that it was in the Times of the old Nonconformists and that the Church of England hath as much to say for it self now as it had then 4. That therefore the new Separation doth not in reality differ from the old and is truly Schism if either they or the old Nonconformists spoke true Now this I look upon as a very covenient Method to bring the Case to a Decision but because I will shew how willing I am to meet you and how confident I am in the goodness of my Cause I shall take that course which will more readily lead me to make use of the Sermon though in the pursuing of that I shall also say what will serve for the proof of the Propositions before laid down In the first place it will be necessary to shew what Schism is Now that as may be collected from Mr. Jenkin here is a perverse or undue separation from church-Church-Communion pag. 21 22. or a voluntary and unnecessary dividing and separation from a true Church pag. 31. And upon this Definition I shall proceed and shew 1. That the Church of England is a true Church 2. That there is a Separation from it 3. That this Separation is voluntary and unnecessary 4. That therefore the present Separation is schismatical 1. That the Church of England is a true Church But here we are put to it to tell what the Church of England is by the Author of Sacrilegious Desertion pag. 35. We are told saith he of Schism from the Church of England when I would give all the Money in my Purse to make me understand what the Church of England is I might here without any more ado refer him to Mr. Baxter for resolution of whom Mr. Hickman saith in his Bonasus Vapulans printed the same Year pag. 138. That he has Communion with the Church of England in all Ordinances who cannot but certainly know what that Church is or else how can he hold Communion with it But because there is so great a Profit like to attend it and in compassion to him that hath there raised so much dust that he cannot see his own way I shall for once tell him what it is by Wise Men thought to be viz. That Company of Persons in this Nation that doth joyn together in the Ordinances of God according to the Laws established amongst us
of Discipline than from the allowance or neglect of the Church it self If you would see more of their Opinion formerly as to this case I refer you to Mr. Brinsley in his Arraignment of Schism pag. 32. to Mr. Firmin in his Separation examined pag. 28. the Confutation of the Brownists published by Mr. Rathband pag 18. and Mr. Vines on the Sacrament pag. 22. 6. We must not separate from a Church as long as Christ holds Communion with it So Mr. Jenkin here pag. 36. saith Separation from Churches from which Christ doth not separate is Schismatical So Mr. Vines on the Sacrament pag. 242. If God afford his Communion with a Church by his own Ordinances and his Grace and Spirit we are not to separate It would be unnatural and peevish in a Child to forsake his Mother while his Father owns her for his Wife Now whether Christ holds not Communion with our Church I refer you to the several Marks given in this Sermon by Mr. Jenkin p. 32. such as the having the Gospel of Salvation preached in an ordinary way c. which you may compare with what is said in the Vindication of the Provincial Assembly pag 141. And so much is expresly granted by T. P. or rather D. as Mr. Crofton unriddles it in his Jerubbaal wrote in answer to Mr. Crofton 1662. pag. 18. The Essentials constitutive of a True Church are 1. The Head 2. The Body 3. The Union that is between them Which three concurring in the Church of England Christ being the professed Head She being Christs professed Body and the Catholick Faith being the Union-bond whereby they are coupled together She cannot in justice be denied a True though God knows far from a pure Church So much is granted by the Author of Nonconformists no Schismaticks pag. 13. who having started an Objection viz. You own the Church of England to be a true Church of Christ and if so Christ is in it and with it and why will you leave that Church from which Christ is not withdrawn Replies after this sort We acknowledge the Church of England to be a true Church and that we are Members of the same visible Church with them but it 's one thing to leave a Church and another thing to leave her external Communion To leave a Church is to disown it and cease to be a Member of it or with it by ceasing to have those Requisites that constitute a Member of it as Faith and Obedience I will not quarrel at this time with the distinction but I do not understand what service it can be of to them when after all the accuracy of it such that have nothing more to say will notwithstanding that be Schismaticks if his own Definition of Schism hold true for pag. 12. he saith That Schism is a causeless separation of one part of the Church from another in external Communion Now if the Church of England is so a Church that Christ holds Communion with it and they Members of that Church as he acknowledgeth then they that leave her external Communion are guilty of Schism and then it 's no matter whether there be any difference betwixt leaving a Church and leaving her external Communion when the least of them makes those that are guilty of it to be Schismaticks To sum up now what hath been said 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 Constitution 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 separated from and Separation from it is Schismatical So that as far as the Negative part holds we are secure 2. For what Reasons may a Church be separated from and Persons be justified in it Dr. Manton on Jude pag. 496. saith The onely lawful grounds of Separation are three viz. Intolerable Persecution Damnable Heresie and gross Idolatry To which Mr. Jenkin doth here pag. 23. add unjust Excommunication and a necessary Communion with a Church in its Sins All which I shall now consider and enquire whether they are Causes existent at the present amongst us and what they of the Separation have reason to plead 1. Damnable Heresie This I have before sufficiently acquitted our Church of and therefore conceive that I may without more ado proceed 2. Gross Idolatry I find those that deny the lawfulness of hearing the established Ministers are most forward to charge this upon us With this the confident Author of Prelatique Preachers none of Christs Teachers that he might possess the unwary Reader betimes thought safest to begin his Book viz. The Idolatrous madness of the Common-Prayer-Book-Worship hath of late been made so manifest to all the Houshold of Faith in this Nation As if it was a thing so certain plain and notorious that he must not be one of the Houshold of Faith that doth not discern it and abhor the Church for it With the like boldness are we assaulted by the Author of A Christian and sober Testimony against sinful Compliance or the unlawfulness of hearing the present Ministers of the Church of England pag. 55. printed 1664. An Author of great forwardness but of intolerable ignorance or malice that tells you pag. 44. That our Church doth own that Men ought to be made Ministers onely by Lord Bishops And then what a breach is made upon our Church by the Bishop of Soder in the Isle of Man that takes upon him to Ordain without that Title That the Office of Suffragans Deans Canons Petty-Canons Prebendaries Choristers Organists Commissaries Officials c. is not onely accounted by us lawful but necessary to be had in the Church And pag. 45. That Women may administer Baptism And pag. 94. reveals a further Secret That the Reformed Churches generally renounce the Ministry of the Church of England not admitting any by vertue of it to the Charge of Souls Now do you not think that such as these are able Champions and fit to enter the Lists of Controversie that take up things by hear-say By this you may guess to what Tribe they belong and you may learn it from Mr. Baxter in his Cure pag. 193. It is an ordinary sound to hear an ignorant rash self-conceited Person especially a Preacher to cry out Idolatry Idolatry against his Brothers Prayers to God But what occasion 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 say of it Most of the Matter I grant to be Divine And Mr. Crofton in his Reformation no Separation pag. 25. speaks more universally I confess their Common-Prayer is my Burden yet I must confess I find in it no Matter to which on a charitable Interpretation a sober serious Christian may not say nay can deny his Amen Not for the
his Anatomy upon the Heart pag. 160. But is not that now true which he there charges upon themselves We have gone against the Letter of it For do not many of them that have said all this set up Churches against Churches exercise the Worship of God administer Ordinances the Word Sacraments apart and in a separated Body Which in a peculiar manner and by way of eminency is called Schism saith Mr. Brinsley pag. 16. Is Schism all on a sudden grown so innocent a thing that Persons are to be indulged and tamely permitted to continue in it And is it not as sad now as it was then that many that pretend to Religion make no Conscience of Schism as Dr. Manton on Jude pag. 492. doth observe Certainly That still remains good which was said by Mr. Brinsley pag. 17. The Schisms and Divisions which are broken in and that amongst God's own People are what I cannot but look upon as one of the blackest Clouds one of the saddest Judgments which hang over the head of this Kingdom at this day of sad influence for the present and unless they be healed of dangerous consequence for the future Have we not Atheism and Infidelity and Profaneness enough to encounter but must we have more Work found us by those that have given us Arguments to oppose themselves with Are we in no danger of being over-run with a Foreign Power and that the Romans shall come and take away our Name and Church when we which are at difference amongst our selves shall without any opposition be swallowed up by them Are they yet to be taught that as nothing can so nothing will sooner make us a prey to them than mutual Hostilities amongst our selves And whence is it that they will run the adventure and care not what they expose us to Is it that Rome is nearer to them than they are to us That will not be supposed Is it that they expect better Quarter from that than they meet with from our Church That let Experience decide Is it that by bringing all to confusion and a common scramble they may hope to go away with the Supremacy That their Divisions amongst themselves doth confute For can they think because they agree against us that they will agree among themselves Or can they think if they do not that one alone can carry the Victory from the Common Enemy Let a sober Author of their own in his Discourse of the Religion of England be heard who saith pag. 39. That the common safety and advancement of true Religion cannot stand by a multiplicity of petty Forms but requires an ample and well-setled State to defend and propagate it against the amplitude and potency of the Romish Interest And are not these the thoughts of the wisest in this Nation and shall Men yet continue to keep up Feuds and Animosities and make no scruple of contradicting themselves to feed them It was once said by Mr. Brinsley pag. 62. That it 's a foul blemish to a Minister of Christ to speak one thing to day and another thing tomorrow to say and unsay And I will appeal to all the World whether this be not what our Brethren are guilty of Surely if they would but take the pains to review what they have written and weigh those Arguments against Schism and Separation that they formerly published they would return to themselves and to that Church which they have so unadvisedly broken off from they would then think it their Duty with the old Nonconformists to come as far as they can and their Happiness to live in the Communion of that Church where they may be as good as they will they would then see that Schism is a great Sin and that their present Separation is Schism I should now conclude but that I may fear that Mr. Jenkin will proclaim and others think me a Slanderer for saying pag. 44. That he hath borrowed the Substance of this Sermon from Mr. Brinsley's Arraignment of Schism if I do not make it good and therefore in my own vindication and also to shew you how far holiness and indignation may be pretended when indeed it is little better than hypocrisie and calumny that prompts Men on I shall draw the Comparison and leave you and all others to judge whether he be not one of those empty and unaccomplished Predicants spoken of in his Exodus pag. 56. that preach the Sermons of others and more than that dare before all the World publish them as his own the like to which is also done by him or one of his Brethren in the Vindication of the Presbyterial Government pag. 132. compared with Mr. Brinsley pag. 16. and pag. 134. with 52. and pag. 135. with 41. Nor hath he borrowed from Mr. Brinsley alone but hath rifled divers other Authors for the greatest part of his Book as might easily be proved were it either requisite or worth the while How far he is beholden to others for that kind of Wit and tawdry Eloquence that a gross and bribed Flatterer in his Patronus bonae Fidei gives him the Title of Seneca for the Author of the Vindication of the Conforming Clergie hath already shewed And how bold he hath made with others for Argument and Reason the following Instances will be a sufficient Specimen where he hath scarcely left any thing untouched that he then thought might serve his purpose A Sermon preached by W. Jenkin herewith Printed and also to be found in his Comment on Jude printed in Quarto 1652. The Arraignment of the present Schism by John Brinsley LONDON 1646. Mr. Jenkin THeir Heresies were perverse and damnable Opinions their Schism was a perverse Separation from Church-communion The former was in Doctrinals the latter in Practicals the former was opposite 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 Heresie so their breaking of the latter was Schism pag. 21. Mr. Brinsley HEresie saith Jerome is properly a perverse Opinion Schism is a perverse Separation The one a Doctrinal the other a practical Error The one opposite to Faith the other to Charity By the one Faith all the Members are united to the Head by the other Charity they are united to one another Now the breaking of the first of these Bands is Heresie the latter Schism pag. 14. Mr. Jenkin Schism is usually said to be twofold negative and positive 1. Negative is when there is onely simplex secessio when there is onely a bare secession a peaceable and quiet withdrawing from Communion with a Church without making any head against that Church from which the departure is 2. Positive is when persons so withdrawing do so consociate and draw themselves into a distinct and opposite Body setting up a Church against a Church or as Divines express it from Augustine an Altar against an Altar And this is it which in a peculiar manner and by way of eminency
THE Present Separation SELF-CONDEMNED And Proved to be SCHISM As it is Exemplified in a Sermon Preached upon that Subject by Mr. W. JENKYN And is further attested by divers others of his own Persuasion All produced in Answer to a LETTER from a FRIEND MANTON on JAMES pag. 404. True Wisdom as it will not sin against Faith by Error so not against Love by Schism LONDON Printed for Edward Croft at the Seven Stars in Little Lumbard street 1678. SIR UPon the Discourse that passed not long since betwixt you and me concerning the present Differences amongst us in this Nation and the Difficulties you then pressed me with about the Nature and Reasons of Schism and the Side which the Sin of it would lie upon I began to consider of it and forthwith resolved to see what I could meet with of that Subject amongst that Party you so boldly charge with it especially before their exclusion when they might be supposed to speak impartially And amongst the rest having procured of a Friend the Notes of a Sermon long since preached by Mr. Jenkin I diligently read it over and thought it a Discourse very well calculated to bring this matter to an issue betwixt us for which end having compared it with and corrected it by what he afterward printed upon that Text I did resolve to send it to you This I confess I the rather pitched upon as he is yet alive and is able to justifie it and because you also urged me with some Objections offered in particular against him and his proceedings in the case and did affirm That he with the rest of his Brethren durst not now own what they had formerly preached or preach what they formerly did about Separation lest they should revive what they hope is by this time forgotten and disquiet the Ashes of the old Nonconformists whose Followers they profess to be but herein as you said widely differ from I must confess my self not to have been a little disturbed at those Passages that you produced out of some of them and could not but transcribe that from Mr. Calamy in his Apologie against an unjust Invective pag. 10. viz. What will Mr. Burton say to old Mr. Dod Mr. Hildersham Mr. Ball Mr. Rathband c Did not these Reverend Ministers see the Pattern of Gods House And yet it is well known that they wrote many Books against those that refused Communion with our Churches he means the Episcopal and were their greatest Enemies And I cannot forget another you shewed me out of the Vindication of the Presbyterial Government pag. 135. published by the Provincial Assembly of London 1650. of whom you told me Mr. Jenkin was one viz. There were many godly and learned Nonconformists of this last Age that were persuaded in their Consciences that they could not hold Communion with the Church of England in receiving the Sacrament kneeling without sin yet did they not separate from her Indeed in that particular Act they withdrew but yet so as that they held Communion with her in the rest being far from a negative much more from a positive Separation Nay some of them even when our Churches were full of sinful Mixtures with great Zeal and Learning defended them so far as to write against those that did separate from them I do acknowledge that I am not able to reconcile all things of this nature and that it is very hard to shew where the difference lies betwixt now and then and to find out what the People have to scare them from Communion with the Church of England now that they had not in those Times and why what Mr. Cartwright Mr. Dod c. wrote then in defence of it will not still so far hold good But I hope you easily conceive that the Case is not the same with the Ministers as the People For the People it is confessed and you gave me an undeniable Proof of the general Belief of the present Nonconformists in this matter viz. That when by the late Act of Parliament every one that was in any Office of Trust was required to receive the Sacrament of the Lords Supper according to the usage of the Church of England they that amongst them were concerned were generally advised to it by their own Pastors and few if any were found to refuse it which doubtless they would have done if either they or their Pastors had thought that they had sinned in so doing and their own Interest or the capacity they might be in of doing better Services in their Places than out of them would not have made it lawful if it had not been thought lawful in it self And therefore I do very readily grant this But withal I hope you do perceive that there is a great difference betwixt the People and their Ministers betwixt the Peoples Communicating with and the Ministers Officiating in the Church for the Ministers are in order to this required to renounce the Covenant and to assent and consent to the use of the Liturgie And therefore though the People may now Communicate upon the same terms that the People did before the Wars when Separation from the Church of England was proved to be Schism by the great Nonconformists of those Times as is abovesaid and the Ministers may now Communicate upon the same terms as the People yet they cannot do it as Ministers and what reason is there that they should degrade themselves who are as Mr. Jenkin saith on Jude pag. 21. Church-Officers betrusted with the ordering of the Church and for opening the Doors of the Churches Communion by the Keys of Doctrine and Discipline and be no more than private Christians that have no power in these matters as he there observes Is this nothing to be from Rulers of the Flock turned down amongst the common Herd and from being keepers of the Keys to be brought under the power of them But supposing that they could thus far condescend yet do you make nothing of the Apostles necessity and woe is me or think you it fit after so sacred a Character as that of Ordination that they can clear themselves if they neglect it Consider what is written in a Book called Sacrilegious Desertion of the Holy Ministry rebuked pag. 30. viz. Is a Vow and Dedication to preach the Gospel no reason to preach it elsewhere when it 's forbidden in your Assemblies Is the alienation of Consecrated Persons no Sacrilege You told me indeed That supposing they were under the like necessity which you said they were not yet that as St. Paul's necessity did not so neither did theirs confine them to any particular Place Time or Number that Preaching was not more so 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 them to preach to Five besides their own Family so it did not forbid them private Conference elsewhere a way that the Nonconformists do so much recommend that one of them
what in another case he once said in his Sermon of the Saints Worth pag. 11. viz. If a man takes the Picture of another he will not take it of his Back-side Leg or Hand or the like but of his Face his beautifullest Part yet that you and others will observe it that the World be no more troubled with such Narratives as can serve to no good End but will effectually promote a bad which is to expose Religion and make it mean and contemptible For my part I could heartily wish that all Differences about little things were laid aside it being as he observes pag. 252. on Jude very unsuitable that a greater Fire should be employed in roasting of an Egg than an Ox and to be more contentious for Bubbles than Blessedness As for greater Differences I could as heartily wish they were composed that the Love of God did more encrease and that would be the encrease of Vnity For what he saith Vol. 2. on Jude pag. 630. is very true The preserving of our Love to God is an excellent preservative against Sectaries and false Teachers He who loves God will fear to break the Vnity and Peace of the Church I cannot conclude better As for the great Case I refer you to the Sermon it self by which methinks I could stand and fall as being confident that either that will justifie Mr. Jenkin or that he will be able to justifie that and so shall be impatient till you give your Opinion of it to SIR Your Servant H. N. THE SERMON JUDE ver 19. These be they who separate themselves sensual having not the Spirit IN the 17 verse Jude produceth the Testimony of the Apostles of Jesus Christ in confirmation of what he had before said In which Testimony I note five Particulars 1. To whom it is commended to his beloved 2. How it was to be improved by remembring it 3. From whom it proceeded the Apostles of our Lord Jesus 4. Wherein it consisted in a Prediction That there should be mockers walking after their ungodly lusts 5. To whom it is opposed viz. to these Seducers These are they who separate themselves In which Words the Apostle shews That these who separate themselves from the Church were Scorners and that these who were sensual and void of the Spirit did follow their ungodly lusts Or in the Words Jude expresseth 1. The Sin of these Seducers in separating themselves 2. The Cause thereof which was 1. Their being sensual And 2. Their not having the Spirit For the first their Separation Two things are here to be opened 1. What the Apostle here intends by separating themselves 2. Wherein the Sinfulness of it consists 1. For the first The Original word may signifie the unbounding of a thing and the removing of a thing from those Bounds and Limits wherein it was set and placed c. Or it imports the parting and separating of one thing from another by Bounds and Limits put between them and the putting of Bounds and Limits for distinction and separation between several things it being thus a Resemblance taken from Fields or Countries which are distinguished and parted from each other by certain Boundaries and Land-marks set up to that end and thus it 's commonly taken by Interpreters in this place wherein these Seducers may be said to separate themselves divide or bound themselves from others either first Doctrinally or secondly Practically 1. Doctrinally by false and Heretical Doctrines whereby they divided themselves from the Truth and Faithful who were guided by the Truth of Scripture and walked according to the Rule of the Word c. 2. Practically they might separate themselves as by Bounds and Limits 1. By Prophaneness and living in a different way from the Saints namely in all loosness and uncleanness 2. By Schismaticalness and making of separation from and divisions in the Church Because they proudly despised the Doctrines or Persons of the Christians as contemptible and unworthy or because they would not endure the holy severity of the Churches Discipline they saith Calvin departed from it They might make Rents and Divisions in the Church by Schismatical withdrawing themselves from Fellowship and Communion with it Their Heresies were perverse and damnable Opinions their Schism was a perverse separation from Church-communion The former was in Doctrinals the latter in Practicals The former was opposite 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 Heresie so their breaking of the latter was Schism And this Schism stands in the dissolving the Spiritual Band of Love and Union among Christians and appears in the withdrawing from the performance of those Duties which are both the Signs of and Helps to Christian Vnity as Prayer Hearing Receiving of Sacraments c. For because the dissolving of Christian Vnion chiefly appears in the undue separation from church-Church-communion therefore this rending is rightly called Schism It is usually said to be twofold Negative and Positive 1. Negative is when there is onely simplex secessio when there is onely a bare secession a peaceable and quiet withdrawing from Communion with a Church without making any head against that Church from which the departure is 2. Positive is when Persons so withdrawing do so consociate and draw themselves into a distinct and opposite Body setting up a Church against a Church or as Divines express it from Augustine an Altar against an Altar And this it is which in a peculiar manner and by way of eminency is called by the name of Schism and becomes sinful either in respect first of the groundlesness or secondly the manner thereof 1. The groundlesness when there is no casting of Persons out of the Church by an unjust Censure of Excommunication no departure by unsufferable Persecution no Heresie nor Idolatry in the Church maintained no necessity if Communion be held with a Church of communicating in its Sins and Corruptions 2. The manner of Separation makes it unlawful when 't is made without due endeavour and waiting for Reformation of the Church from which the departure is and such a rash departure is against Charity which suffers both much and long all tolerable things It is not presently distasted when the justest occasion is given it first useth all possible means of remedy The Chyrurgeon reserves Dismembring as the last remedy It looks upon a sudden breaking off from Communion with a Church which is a Dismembring not as Chyrurgery but Butchery not as medicinal but cruel 2. The Sinfulness of this Schismatical separation appears several ways I shall not spend time to compare it with Heresie though some have said that Schism is the greater Sin of the two August cont Donat. lib. 2. cap. 6. tells the Donatists that Schism was a greater Sin than that of the Traditores who in time of Persecution through fear delivered up their Bibles to the Persecutors to be burnt A Sin at which the
Donatists took so much offence that it was the ground of their separation But to pass by these things By these three Considerations especially the sinfulness of Schism shews it self In respect of 1. Christ 2. The Parties separating 3. Those from whom they separate 1. In respect of Christ it is 1. An horrible Indignity offered to his Body it dividing Christ as the Apostle speaks 1 Cor. 1. 15. and makes him to appear the Head of two Bodies How monstrous and dishonourable is the very conceit hereof 2. It 's Rebellion against his Command his great Command of Love The Grace of Love is by some called the Queen of Graces and it 's greater than Faith in respect of its Object not God onely but Man its duration which is eternal its manner of working not in a way of receiving Christ as Faith but of giving out the Soul to him and the Command of Love is the greatest Command in respect of its comprehensiveness it taking in all the Commandments the end of them all being Love and it being the fulfilling of them all 3. It 's opposite to one great End of Christ's greatest Undertaking his Death which was that all his Saints should be one 4. It tends to frustrate his Prayer for Unity among Saints John 17. and endeavours that Christ may not be heard by his Father 5. It opposeth his Example By this shall all men saith he know that ye are my disciples if ye love one another Love is the Livery and Cognisance which Christ gives to every Christian If there be no Fellowship among Christians there 's no following of Christ. Let this mind be in you that was in Christ Jesus Phil. 2. 5. 6. It 's injurious to his Service and Worship How can Men pray if in wrath and division How can Christians fight with Heaven and prevail when they are in so many divided Troops What worthiness can be in those Communicants who celebrate a Feast of Love with Hearts full of rancour and malice 2. In respect of the Parties separating For 1. It causeth a decay of all Grace By divisions among our selves we endeavour to divide our selves from him in and from whom is all our fulness All wickedness follows contention Upon the Stock of Schism commonly Heresie is grafted There is no Schism saith Jerome but ordinarily it inventeth and produceth some Heresie that so the Separation may seem the more justifiable The Novatians and Donatists from Schism fell to Heresies Our Times sadly comment upon this Truth they equally arising to both The farther Lines are distanced one from another the greater is their distance from the Center And the more divided Christians are among themselves the more they divide themselves from Christ. Branches divided from the Tree receive no Sap from the Root The Soul gives Life to Members which are joyned together not pluck'd asunder 2. Schism is the greatest disgrace to the Schismaticks A Schismatick is a Name much disowned because very dishonourable All Posterity loads the name of sinful Separatists with disgrace and abhorrency He spoke truly who said The sin and misery of Schism cannot be blotted out with the blood of Martyrdom He cannot honourably give his Life for Christ who makes divisions in his Church for which Christ gave his Life 3. In respect of the Church from whom this separation is made For 1. It 's injurious to the Honour of the Church whose greatest glory is Vnion How can a Body be rent and torn without the impairing of its Beauty Besides how disgraceful an imputation is cast upon any Church when we profess it unworthy for any to abide in it that Christ will not and therefore that we cannot have Communion with it 2. It 's injurious to the peace and quietness of the Church Schismaticks more oppose the Peace of the Church than do Heathens If the natural Body be divided and torn pain and smart must needs follow The tearing and rending of the Mystical Body goes to the Heart of all sensible Members They often cause the Feverish Distempers of Hatred Wrath Seditions Envyings Murders Schism in the Church puts the Members out of joynt and disjoynted Bones are painful All my bones saith David are out of joynt Church-divisions cause sad thoughts of heart True Members are sensible of these Schisms though artificial ones feel nothing None rejoyce but our Enemies Oh impiety to make Satan musick and to make mourning for the Saints 3. It 's opposite to the Edification of the Church Division of Tongues hindred the building of Babel and doubtless division in Hearts Tongues Hands Heads must needs hinder the building of Jerusalem While Parties are contending Churches and Commonwealths suffer In troublous times the Walls and Temple of Jerusalem went but slowly on Though Jesus Christ the Head be the onely Fountain of Spiritual Life yet the usual way of Christs strengthning it and perfecting thereof is the fellowship of the Body that by what every joynt supplies the whole may be encreased When Church-members are put out of joynt they are made unserviceable and unfit to perform their several Offices They who were wont to joyn in Prayer Sacraments Fasting and were ready to all mutual Offices of Love are now fallen off from all 4. It 's opposite to the future Estate of the Church in Glory In Heaven the Faithful shall be of one mind We shall all meet saith the Apostle in the unity of the faith Ephes 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 Disciples wrangle here on Earth Observations Obs 1. Naturally men love to be boundless they will not be kept within any Spiritual compass Obs 2. Our separation from Rome cannot be charged with Schism This will evidently appear if we consider either the ground or the manner of our Separation 1. For the ground and cause thereof Our separation from Rome was not for some slight and tolerable Errours but damnable Heresies and gross Idolatries The Heresies Fundamental and Idolatries such as those who hold Communion with her cannot but partake of In respect of both which the Church of Rome was first apostatized before ever we separated Nor was there any separation from it as it had any thing of Christ or as it was Christian but as it was ROMAN and POPISH c. 2. For the second the manner of our Separation it was not uncharitable rash heady and unadvised nor before all means were used for the Cure and Reformation of the Romanists by the discovery of their Errours that possibly could be thought of notwithstanding all which though some have been enforced to an acknowledgement of them they still obstinately persist in them Our famous godly and learned Reformers would have healed Babylon but she is not healed Many skilful Physicians have had her in hand but like the Woman in the Gospel she grew so much the worse By Prayer Preaching Writing yea by sealing their
for Ecclesiastical Matters It is the joyning together in the Ordinances of God which makes a Church a True Church as Mr. Brinsley saith in his Arraignment of Schism pag. 31. And it 's the joyning together in them according to the Laws established amongst us that makes such a Church to be the Church of England I must profess Sir to you That I can hardly forbear to expose that Book of Sacrilegious Desertion that as much abounds with Ill-nature Self-conceit Confusion and Self-contradiction as any that I have met with of that kind but because the Author hath been in many things of good use to the Church of God I shall not treat him with that rigour such a Book deserves and shall therefore proceed to shew That this Church is a True Church He indeed pag. 43. of that Book when it had been objected against the present separation That their Members are taken out of True Churches replies How many Bishops have written that the Church of Rome is a True Church c. and must no Churches therefore be gathered out of them Her it should be thereby disingenuously insinuating That the Church of England is no otherwise a true Church than that of Rome and may as safely be separated from Now how the Church of Rome is said to be a true Church Mr. Brinsley will inform us pag. 26. of his Arraignment of Schism There is a twofold Trueness Natural the one Moral the other In the former sense a Cheater a Thief may be said to be a true Man and a Whore a true Woman and till she be divorced a true Wife yea and the Devil himself though the Father of Lies yet a true Spirit And in this sense we shall not need to grutch the Church of Rome the name of a true Church if not so why do we call her a Church A Church she is in regard of the outward Profession of Christianity but yet a false Church true in Existence but false in Belief c. not so a true Church but that she is also a false Church an Heretical Apostatical Antichristian Synagogue But whether the Author of Sacrilegious Desertion hath the same thoughts of the Church of England let pag. 76. shew where he saith As I constantly joyn in my Parish-Church in Liturgie and Sacraments so I hope to do while I live if I live under as honest a Minister at due times And he would by all means have their Assemblies accounted onely as Chappel-Meetings pag. 15. with respect to the Publick Now God forbid that all this should be and that in the mean time he should 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 evident from him and so his abovesaid Insinuation the more blame-worthy But however let him think as he pleaseth it is very obvious that the constant Opinion of the old Nonconformists was That the Church of England was a true Church and what as such they thought that they were oblig'd to hold Communion with So Mr. Baxter in his Preface to the Cure of Church-Divisions saith of them The old Nonconformists who wrote so much against Separation were neither blind nor Temporizers They saw the danger on that side Even Brightman on the Revelation that writeth against the Prelacy and Ceremonies severely reprehendeth the Separatists Read but the Writings of Mr. J. Paget Mr. J. Ball Mr. Hildersham Mr. Bradshaw Mr. Bains Mr. Rathband and many such others against the Separatists of those Times and you may read that our Light is not greater but less than theirs c. So Mr. Crofton in his Reformation not Separation though several of them he evidently wrongs that were far from any disaffection to the Order and Discipline of the Church as Ridley c. pag. 43. Tindal Hooper Ridley Latimer Farrar Whitaker Cartwright Bains Sibbs Preston Rogers Geree J. Ball Langly Hind Nicols c. groaning under retained Corruptions c. yet lived to their last breath in constant Communion with the Church And this they did upon the supposition of this Truth Nay so far were they persuaded of this that they did prefer it to most Churches in the World So the Letters betwixt the Ministers of Old and New-England published by Mr. Ash and Mr. Rathband 1643. If we deny Communion with such a Church as ours there hath been no Church this thousand years with which a Christian might lawfully joyn When the Wars began there were those indeed that talked otherwise and then they would persuade the People that there was no difference betwixt that and Rome as Mr. Marshal in his Sermon upon the Vnion of the Two Houses Jan. 18. 1647. All Christendom except Malignants in England do now see that the Question in England is Whether Christ or Antichrist shall be Lord and King Then those that were suspended before the Long-Parliament time were the Witnesses that were slain and the Prelacy was an Antichristian Power and the taking away of that and the Ceremonies was the tenth part of the City falling as Mr. Woodcock did expound it in his Sermons of the two Witnesses 1643. pag. 83 86. Then they were the Amorites and there was the cup of abomination amongst them as you may find it in a Book called The Principal Acts of the General Assembly convened at Edinburgh May 29. 1644. pag. 19. But when the Tide began to turn and Presbytery was opposed 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 London-Ministers in their Vindication pag. 143. We do not deny but that the way of Ministers entring into the Ministry by the Bishops had many defects in it But we add That notwithstanding all the accidental corruptions yet it is not substantially and essentially corrupted By Dr. Seaman in his Answer to the Diatribe by Mr. Brinsley of Schism page 31. by Mr. Firmin in his Separation examined page 23. Then we are told That Preaching and Prayer were kept pure in the Episcopal days by Mr. Firmin ibid. pag. 29. And to shew you how reverendly they spoke of this Church I will onely quote it from one that must be thought to speak out of no affection and that is J. Goodwin in his Sion College visited pag. 26. Doubtless the real and true Ministers of the Province of London having such abundant opportunity of converse 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 Religion in England under the late Prelatical Government than in all the Reformed Churches besides But you will say All this may be granted and yet nothing said for the Case is altered the Church of England not being now what it was then This I acknowledge the Author of
Firmin is so pestered with that he answers it after this sort in his Separation examined pag. 28 29. But this Objection hath no place in these Churches for Prayer Preaching Administration of the Sacraments yea Discipline they had in the Episcopal days c. As if that were sufficient to vindicate what they wanted in theirs The Case then was plainly thus That they were some Years without any setled Constitution That though the Province of London was by an Ordinance 1645. divided into Twelve Classical Elderships yet after all the Ordinances about it the very Form of Government was not ordered to be published till 29 Aug. 1648. nay nor the Articles of Religion agreed to be printed till about a Month before And yet notwithstanding then the Cry was Independency a great Schism and worse than Popery as Adam Steuart in his Zerubbabel to Sanballat p. 53. and Separation from them Schismatical Now if it must be so when no body knew what the Church was nor they themselves knew what Foundation to lay it upon if J. Goodwin in his Sion College visited pag. 10. or J. L. in his Plain Truth pag. 6. are to be believed and as Mr. Brinsley pag. 49. doth not deny then what must it not be when it is from a Church that is established and whose Articles Constitutions and Orders are and have been time out of mind setled as ours is If in 1647. there was a Church and a Church of England as the Ministers sent by the Parliament in that Year to Oxford did maintain and as the Form of Church-Government to be used in the Church of England printed by Order of Parliament 1648. doth acknowledge then certainly such a thing there is now to be found To conclude this If the old Nonconformists thought the Church of England to be a true Church and what they did think themselves obliged to hold Communion with If the present Nonconformists when time was did declare as much If the Church of England doth not now differ from what it was when they so thought of it and that it is much more a Church than what that was that the Independents were accounted by them Schismaticks for withdrawing from Then I hope their Separation from us will be allowed to be unwarrantable And now I know not what can be said unless with the Author of Sacrilegious Desertion pag. 33. it be said that this is onely local distinction not separation But that is the second thing I shall proceed to shew 2. There is a Separation from the Church of England If there was no more to be said in this Case than what Adam Steuart in his Zerubbabel to Sanballat wrote against the Independents 1644. it would be sufficient viz. If ye be not separated from us but entertain Union and Communion with us what need ye more a Toleration rather than the rest of the Members of our Church The pains the Nonconformists took to compass and the joy which they expressed at obtaining a Toleration shews that they were not of its Communion But what credit can we give to such a Declaration For alas as Mr. Brinsley pag. 28. saith in the same case what meaneth the lowing of the Oxen and the bleating of the Sheep I mean the confused noise of our lesser and greater Divisions Divisions not onely without Separations Sects and Factions but Divisions of an higher nature amounting to no less than direct Separation and that not barely to a negative but to a positive Separation to the setting up of Altars against Altars Churches against Churches That it is so de facto I think it will not it cannot be denied For if Mr. Baxter and some others shall profess That they meet not at the same hour with the Publick under any colour and pretence in any Religious Exercise than according to the Liturgie and yet in the mean time use it not the Dividers will not see as the Author of Sacrilegious Desertion saith pag 20. the different Principles on which they go while their Practice seemeth to be the same But if we should grant this to those that are willing to hold Communion with us yet these are very few to what do wholly decline and deny it Mr. Jenkin here saith pag. 22. That Separation appears in the withdrawing from the performance of those Duties which are both the Signs of and Helps to Christian Vnity as Prayer Hearing Receiving of Sacraments c. And that Schism is negative when there is onely a simple secession c. without making head against that Church from which the departure is or positive when Persons so withdrawing do so consociate and draw themselves into a distinct and opposite Body setting up a Church against a Church Now I dare appeal to all that know them whether Mr. Jenkin and the far greater part of his Brethren have been ever seen in our Congregations unless at some times the more adventurous of them have thrust their Heads in at the Door when if they heard all as it is usually but very little of the Sermon that they have patience to hear Mr. Brinsley will tell them That as for Occasional hearing it is agreed on all hands it is not properly an act of church-Church-Communion pag. 35. And I will appeal to your Eyes whether they do not constantly keep up their Meetings in opposition to those of the Church But what need I go so far about when this is not onely acknowledged but defended See Mr. Wadsworth in his Separation yet no Schism Epist to the Reader where he puts the Case of the Nonconformists thus There are some hundreds of true Ministers of Jesus Christ and there are many thousands likewise of visible Professors of Christianity do willingly hear and joyn with these Ministers in the Worship of God and in a participation of Sacraments These meet in distinct Congregations separate from the legallyestablished Congregations in the Land with whom they will not because they cannot hold Communion And now it is out and what you see is plainly avowed So that I have leave to pass to the next Head 3. That this Separation is voluntary and unnecessary The sin of Schism will all say is very great and what cannot be blotted out with the blood of Martyrdom as Mr. Jenkin here saith pag. 26. one spoke very well But as he observes from Musculus pag. 31. There is a double Schism the one bad the other good the bad is that whereby a good Vnion the good whereby a bad Vnion is broken asunder And of what sort the present Separation is comes now to be tried which I shall do by making my Observations from what this Sermon will afford and by shewing from thence when a Separation is justifiable and when not From all which if it appears that the Reasons produced by them fall within the compass of the Negative but hold not as to the Affirmative it will appear That their Separation is voluntary and unnecessary Now there are Six Cases as may be collected
his Separation examined p. 42. once said of the Presbyterial is true of the Episcopal That there are many Ministers that have as few wicked at that Ordinance of the Lords Supper as ever were in the Church of Corinth I must confess that I was pleased with the ingenuous acknowledgment of the Author of The Cry of a Stone in 1642. who saith pag. 39. I freely acknowledge that there are many in the Parishes of England which are of a very godly Life and Conversation and some that go as far therein as ever I saw any in my life And if I should prefer any of the Separated before them in Conversation I should speak against my own Conscience but in the Church-state and Order I must prefer the other And I question not but that the State of the Church is still as good in that respect as it was then and might have been better had those kept in it that are run away from it and that by their Divisions in Religion make many to question whether there be any such thing in the World Certainly were our endeavours rightly placed and united there is scarcely any Church in the World whose Temper would promise more success than that of ours And if we would deal fairly as J. G. in his Cretensis pag. 5. once said in comparing them together and not set the Head of the one against the Tail of the other but measure Head with Head and Tail with Tail I will not say of our Church as he did of Independency That if that hath its Tens Presbytery hath its Thousands of the Sons of Belial in its Retinue but I will say That even the separated Churches as they now stand are not without them as well as we And if they would as well look out the Extortioner and Unjust and Covetous and Railer not to speak of others amongst themselves as they do pick out the Fornicator and Drunkard that are as they insinuate with us they would find their own Churches not so good and others not so bad as they imagine But supposing that such are in the Communion of our Church as it is not to be altogether denied yet is not the Church presently to be blamed Hear what Mr. Brinsley saith in his Arraignment of Schism pag. 39. Supposing such unwarrantable Mixtures have been and yet are to be found yet it cannot properly be put upon the Churches score What her Ordinance was touching the keeping back scandalous Persons from the Sacrament they which have read her ancient Rubrick cannot be ignorant And Mr. Vines of the Sacrament c. 19. p. 233. speaking about the Power which the Minister hath of keeping off unworthy Persons from the Lords Supper saith I as little doubt of the Intention of the Church of England in the Rule given to the Minister before the Communion in the case of some emergent Scandal at the present time The Church hath provided for the correcting of Offenders and perhaps there may be as good reason why the Censures of it are not now executed as there was in the late Times Mr. Crofton once told the Independents in his Bethshemesh clouded p. 110. The continuance of our disordered Discipline is the fruit of their disordered Separation from us I would fain be resolved in what Adam Steuart in his Zerubbabel to Sanballat pag. 70. puts to the Querie I would willingly know saith he whether it were not better for them that aim at Toleration and Separation to stay in the Church and to joyn all their endeavours with their Brethren to reform Abuses than by their separation to let the Church of God perish in Abuses Whether they do not better that stay in the Church to reform it when it may be reformed than to quit it for fear to be deformed in it If they had taken this course and had given us their help in stead of withdrawing from it doubtless the Censures of the Church would have signified more and the Members of it have been in a much better condition than now they are I shall conclude this with what is said by a well-experienced Person in his Address to the Nonconformists pag. 161. If in stead of this Separation each Christian of you had kept to Parochial Communion and each outed Minister had kept their Residence among them and Communion with them as private Members in the Parish-way and had also in a private capacity joyned with those Ministers which have succeeded them in doing all the good they could in the Parish I nothing doubt but that by so doing you would have taken an unspeakable far better course to promote the Power of Religion in the Nation than by what you have done It 's they that have in great measure weakned if not tied our Hands and then complain that we do not fight If all things therefore were considered I believe that they would have as little reason to condemn our Churches for Corruptions in this kind as I am sure if they will be constant to themselves that they have none to separate from us upon account of them 2. Separation is not to be allowed for slight and tolerable Errors which are not Fundamental and hinder Communion with Christ the Head as may be collected from pag. 28. 37. of this Sermon So also say the old Nonconformists in their Confutation of the Brownists published by Mr. Rathband pag. 4. We desire the Reader to consider that a People may be a true Church though they know not nor hold not every Truth contained in the Scriptures but contrarily hold many Errors repugnant to them This was the Primitive Opinion and Practice say the Provincial Assembly in their Vindication pag. 139. All such who professed Christianity held Communion together as one Church notwithstanding the difference of Judgments in lesser things and much corruption in Conversation And now that the Church of England doth hold no Fundamental Errors I appeal to themselves What it was before the Wars let the Author of Church-Levellers printed for Tho. Vnderhil 1644. speak When it was objected That the Presbyterians whilst persecuted by the Bishops did hold forth a full Liberty of Conscience he answers This is a Slander the difference between them and the Prelates being not in Doctrinals but Ceremonials And therefore after the Covenant was taken whilst the Lords had the Power of Admission to Benefices all Persons presented were to read the Articles publickly and profess their consent to them And that it is the same still is confessed So Mr. C. in his Discourse of the Religion of England pag. 43. The Doctrine of Faith and Sacraments by Law established is heartily received by the Nonconformists So Sacrilegious Desertion pag. 45. We differ not at all from the Doctrine of the Church of England till the new Doctrine about Infants was brought into the new Rubrick And certainly that is if an Error no dangerous or fundamental one So Dr. Owen in his Peace-offering 1667. p. 12. The Confession of the Church of
i. e. Mr. Burroughs will by no means allow but condemns as the direct way to bring in all kind of disorder and confusion into the Church This both Presbyterians and Independents then are agreed in That Edification alone is no sufficient Reason to forsake one Church for another and that a Persons own Opinion of his Case in that matter will not make that lawful to him which will be the unavoidable means of bringing in confusion to the Churches which he either leaves or joyns himself to But the Author of Separation yet no Schism thinks he hath sufficient Reason for his Opinion who doth thus argue viz. You call it a Crime because you suppose it is a transgression the Law of visible Communion with some particular Church But I say That the Laws of visible Communion with this or that particular Church are but positive and therefore subordinate to Laws more natural and necessary such is that wherein we are commanded to take care of our Souls and Salvation So that if Christians do shift particular Churches for the obtaining of very apparent advantages to their Salvation above what they have had where they were I see therein no Crime at all committed I grant indeed that positive Laws must give way to natural but then there must be a plain necessity that must intervene to make them inconsistent for otherwise both remain in force as I conceive they do in the Instance here given If indeed Salvation was inconsistent with or what we run the apparent hazard of in Communion with a particular Church then there is sufficient reason for separation from it but if it be onely that I conceive the increase of Knowledge or the engaging of my Affections may be better attained by separation from than continuance in its Communion this is far from a necessity and so no sufficient Reason to break it As it is in a Family If the Master takes no care to provide for his Children and Servants who of old were esteemed the Goods of their Master but that they must starve if they continue with him or if what he provides is such as will rather poyson than nourish them or what is absolutely forbid as Swines flesh under the Law in such a case they may shift for themselves and refuse to live with him till he mends their Condition But if what he provides is lawful wholesom and sufficient though not of so good nourishment as might be wished they are to content themselves and to keep within the bounds of Duty and Observance So it is here If we were in a Church that either denied us what is necessary to Salvation or that would engage us to do what will bring it into imminent hazard we have an unquestionable Reason to forbear Communion with her But when the means of Salvation that we enjoy are sufficient to it and what we deliberate about is onely the Degree and Measure what is better and fitter we cannot quit a Church without sin and our departure is unnecessary And that will further appear if we consider 1. That no further Knowledge or Edification is necessary than what we can attain to in a lawful way and what is otherwise lawful in it self by taking an undue course for it is made unlawful As Hearing Reading and Christian Converse are very fit Means for my Improvement but if I for it do injure my Family and neglect my Calling it is so far from being my duty that it is my sin So to edifie my self and to acquire a greater measure of Knowledge and Christian Vertues is a noble and most excellent End but if I for it break off Communion with the Church whereof I am a Member I make my self a Transgressor All which if well considered the falacy of our Author's Argument will appear For suppose I reason thus The Laws of particular Families are but postive and therefore subordinate to Laws more necessary such is that wherein we are commanded to take care of our Souls and therefore if I neglect the former for the good of the latter I see no Crime therein committed Would not this appear very conceited and imaginary And if it 's false here it is so in the Case that he offers The grounds of his mistake herein seem to be 1. That he was so intent upon the positive Laws of particular Churches that he had no respect to church-Church-communion in it self which is highly necessary by which means he did not consider that this Principle of shifting Communion for the expectation of further Improvement is what tends so to the dissolution of a Church that he that holds it is capable of continuing in no Communion whatsoever and what cannot be put in practice but confusion in and breaking up of Churches will most certainly follow This was what they of New-England had experience of and therefore provided against in their Platform of Church-Discipline cap. 3. Church-Members say they may not depart from the Church and so one from another as they please nor without just and weighty cause Such departure tends to the dissolution of the Body Just Reasons for a Members removal of himself are 1. If a man cannot continue without sin 2. In case of Persecution But not a word of a more profitable Ministry and greater edification Now if this be the necessary and constant Effect of this Principle it cannot be true 2. Another ground of his mistake seems to be That the notion of a particular Church led him to think that their separation into Societies distinct from our Church was no more than to go from one Parish-Church to another which is also the conceit of the Author of Sacrilegious Desertion This he insinuates pag. 66. But this is apparently false as I have shewed in part before and which will be further evident if you observe that their Agreement with us in Thirty six of our Articles makes them to be no more of us whilst they differ in the others that refer to our Constitution and which they separate from us for as they profess than that of the Independents made them one with the Presbyterians who in all matters of Faith did freely and fully consent to the Confession published by the Assembly the things of Church-Government and Discipline onely excepted as they say in the Preface to the Platform of Church-Discipline in New-England And much to the same purpose is that of the Congregational Churches met at the Savoy 1658. But yet for all this they neither of them think themselves one with the other and the Independents for their separation were notwithstanding accused of Schism by the other 2. This Course is unnecessary and so unlawful because even in the way in which a Person is whilst a Member of a true Church in the sense all along spoken of he may attain to all due Improvement The Author of Prelatique Preachers none of Christs Teachers pag. 31. to encourage People rather to sit at home than hear the Publick Ministers tells them That
may continue there without being guilty of the Sin of them How far the first of these is and ought to be acknowledged I have shewed above at pag. 62. And how far the latter you may see in Mr. Brinsley's Arraignment of Schism pag. 50. Though toleration of some unwarrantable mixtures in a Church be an evil yet it is not so great an evil as Separation upon that ground This was the Opinion of the Five dissenting Brethren in their Apologetical Narration pag. 6. We have always professed and that in those times when the Churches of England were the most either actually over-spread with defilements or in the greatest danger thereof That we both did and would hold a Communion with them as the Churches of Christ And this they agreed to upon this consideration that otherwise there hath been no Church yet nor will be to the day of Judgment which Persons otherwise perswaded could or can hold Communion with as you may find it in the old Nonconformists Letters to those of New-England pag. 12. Mr. Firmin's Separation examined pag. 25. and the Vindication of the Provincial Assembly pag. 135. 2. I add That the imposition of things unlawful or so thought to be in a Church makes a Person in this case no farther concerned than as they are imposed on him For if Corruptions tolerated are no bar to Communion then they are not when imposed meer Imposition not altering the Nature as Mr. Crofton saith in his Jerubbaal pag. 27. 3. Imposition in some things unlawful or supposed so to be will not justifie a separation from what is lawful The Author of Separation yet no Schism in his Epistle to the Reader thus pleads for the People The People are not always free from such Impositions which they extremely suspect as sinful as that they cannot enjoy Baptism for their Children without the Cross nor receive the Lords Supper without Kneeling to name no more as well he could not But suppose that these things are imposed and what they extremely suspect can this be a Reason for their separation in those 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 what I cannot do is no excuse for the omission of what I can Thus did the old Nonconformists think and practice as I observed to you before from the Vindication of the Provincial Assembly pag. 135. That though some of them thought it unlawful to receive the Sacrament kneeling yet they held Communion with the Church in the rest And accordingly Mr. Firmin argues in his Separation examined pag. 29. Suppose there should be some Humane mixtures are all the Ordinances polluted Why do you not communicate with them in those Ordinances which are pure Now if this be true what shall we say to them that have nothing to object against the greatest part of what they are required to communicate with us in and yet keep up a total and positive Separation from us as if all Parts were alike infected and that from the Crown of the Head to the Sole of the Foot there was nothing but Wounds and putrifying Sores 4. The meer suspicion that a Person may have of the unlawfulness of what is imposed will not justifie his omission of or separation in that particular For he ought to come to some resolution in it and in case of Obedience Communion and Charity to go against such his Suspicion To this purpose speaks Mr. Geree in his Resolution of Ten Cases 1644. Things wherein doubts arise are of a double nature 1. Meerly arbitrary and at my own dispose 2. That are under command as coming to the Sacrament Obedience to the Higher Powers in things lawful If Scruples arise about these and a Man doubts he sins if he acts and he also doubts he sins if he forbears c. In this case he must weigh the Scales and where he apprehends most weight of Reason must incline that way though the other Scale be not altogether empty And this done after humble and diligent search with bewailing our infirmity that we are no more discerning will be accepted by God God puts not his People on necessity of sinning nor can our Scruples dispense with his Commands So Mr. Faldo in his Quakerism no Christianity pag. 93. In doubtful and difficult Cases wherein we cannot reach the knowledge of our Duty it 's our Duty to follow the Examples of the greatest number of the Saints c. And then surely what will serve in such a case to let us dispense with our Doubts will much more in Obedience to Governours and for Communion with a Church This I thought to have more largely handled as it 's thought a new and late Argument used by Bishop Sanderson c. but what I can prove to be of old the common Resolution of the Case and as the contrary is pleaded for from Mr. Hales But lighting happily upon a Book called Mr. Hales's Treatise of Schism examined wrote by a Learned Person I shall refer you to it where he particularly undertakes this Point pag. 110 c. Having thus made good the Three Propositions abovesaid and shewed That the Church of England is a True Church That there is a Separation from it and That this Separation is voluntary and unnecessary that which remains is not to be denied viz. That therefore the present Separation is Schismatical So that now you may see in what condition those of our dissenting Brethren are that withdraw from the Communion of our Church and how little able they will be to reconcile their present Proceedings to their former Principles and Professions It was once said by them in the Vindication of the Presbyterial Government pag. 133. We dare not make separation from a true Church by departing from it as you do speaking to the Independents Then Independency was what they proved to be Schism because 1. Independents do depart from our Churches being true Churches and so acknowledged by themselves 2. They draw and seduce Members from our Congregations 3. They erect separate Congregations 4. They refuse Communion with our Churches in the Sacraments Now we judge that no Schism is to be tolerated in the Church as say the London-Ministers in their Letter to the Assembly pag. 3. Then the inevitable Consequences of it could be discovered and represented as that by it Peoples minds would be troubled and in danger to be subverted bitter heart-burning would be fomented and perpetuated godly painful and orthodox Ministers be discouraged and despised the life and power of Godliness be eaten out by frivolous Disputes and the whole Course of Religion in private Families be interrupted and undermined as they there say pag. 4. Then Church-Division was as great a Sin as Adultery and Theft as Dr. Bryan maintains in the Publick Disputation at Kilingworth 1655. pag. 28. Then it was pleaded That they Covenanted not onely against Sin but Schism as saith Mr. Watson in
is called by the name of Schism pag. 22. Mr. Brinsley There is to use his terms Camero a negative and a positive Separation The former is simplex secessio when one or more do quietly and peaceably withdraw themselves from Communion with a Church not making head against that Church from which they are departed The other when persons so withdrawing do consociate and draw themselves into a distinct and opposite Body setting up a Church against a Church This is that which Augustine and other Divines after him call the setting up of an Altar against an Altar And this is it saith that judicious Author which in a peculiar manner and by way of eminency is called by the name of Schism pag. 16. Mr. Jenkin Schism beeomes sinful either in respect 1. of the groundlesness or 2. the manner thereof 1. The groundlesness when there is no casting of persons out of the Church by an unjust Censure of Excommunication no departure by unsufferable Persecution no Heresie nor Idolatry in the Church maintained 2. The manner of Separation makes it unlawful when 't is made without due endeavour and waiting for Reformation of the Church from which the departure is and such a rash departure is against Charity which suffers both much and long all tolerable things It is not presently distasted when the justest occasion is given it first useth all possible means of remedy The Chyrurgeon reserves Dismembring as the last remedy It looks upon a sudden breaking off from Communion with a Church which is a dismembring not as Chyrurgery but Butchery pag. 23. Mr. Brinsley Vnwarrantable either for ground or manner The former an unjust the latter a rash Separation each a Schism Vnjust when there is no Persecution no spreading Error or Heresie no Idolatry 2. The manner which if sudden and heady without due endeavour and expectance of Reformation in that Church it may be a rash and consequently an unwarrantable Separation inasmuch as it is opposite to Charity it being the nature of Charity to suffer much and long all things which are sufferable It is not presently distasted so as to fly off upon every small and trivial occasion no nor yet upon a just and weighty one without first assaying all possible means of remedy So deals the wary and careful Chyrurgeon with his Patient not presently fall to dismembring reserving it for the last remedy So deals Charity by the Church not presently separate and break off Communion which is the dismembring of a Church No this saith Camero is not Chyrurgia but Carnificina which Mr. Cotton englisheth rightly not Chyrurgery but Butchery pag. 24 25. Mr. Jenkin I shall not spend time to compare it with Heresie though some have said that Schism is the greater sin of the two Aug. contr Don. l. 2. c. 6. tells the Donatists that Schism was a greater sin than that of the Traditores who in time of Persecution through fear delivered their Bibles to Persecutors to be burnt A sin at which the Donatists took so much offence that it was the ground of their Separation pag. 24. Mr. Brinsley Musculus informs me of some who in point of sinfulness have compared Schism with Heresie and others who have aggravated it beyond it as the greater evil of the two Augustine tells the Donatists contr Don. l. 2. c. 6. that their Schism was a greater sin than that which they took such high offence at and which was the ground of their separation viz. the sin of the Traditores such as in time of Persecution had through fear delivered up their Bibles to the Persecutors to be burnt pag. 17 18. Mr. Jenkin In respect of Christ 1. It 's an horrible indignity offered to his Body as the Apostle speaks 1 Cor. 1. 15. and makes him to appear the Head of two Bodies How monstrous and dishonourable is the very conceit hereof 2. It 's rebellion against his Command his great Command of Love The Grace of Love is by some called the Queen of Graces and it 's greater than Faith in respect of its Object not God onely but Man its Duration which is eternal its manner of working not in a way of receiving Christ as Faith but of giving the Soul to him pag. 24. Mr. Brinsley It is injurious to Christ who seemeth by this means to be as it were divided So Paul urgeth it Is Christ divided Himself hereby made the Head of two disagreeing Bodies which is dishonourable and monstrous to conceive of him pag. 19. Mr. Brinsley It 's opposite to so great a Grace as Charity Charity the Queen of Graces greater than Faith 1. In regard of the Object Faith respecteth God onely but Charity both God and Man 2. In regard of the manner of working Faith worketh intramittendo by receiving and letting in Christ and his Benefits but Charity extramittendo by giving out the Soul 3. In regard of duration Charity is for eternity p. 18. Mr. Jenkin By Divisions among our selves we endeavour to divide our selves from him in and from whom is all our fulness Upon the Stock of Schism commonly Heresie is grafted There is no Schism saith Jerome but ordinarily it inventeth and produceth some Heresie that so the Separation may seem the more justifiable The Novatians and Donatists from Schism fell to Heresies Our Times sadly comment upon this Truth they equally arising unto both pag. 25 26. Mr. Brinsley By dividing themselves from the Body they are in a dangerous way to divide themselves from the Head Schism maketh way to Heresie So Jerome There is no Schism but ordinarily it inventeth and broacheth some Heresie that so the Separation may seem the more justifiable A Truth sufficiently experimented in those ancient Schismaticks the Novatians and Donatists who from Schism fell to be Authors or Defenders of Heretical Opinions We have a late and dreadful Instance pag. 22. Mr. Jenkin It s injurious to the peace and quietness of the Church If the natural Body be divided and torn pain and smart must needs follow The tearing and rending of the mystical Body goes to the Heart of all sensible Members they often cause the Feverish Distempers of Hatred Wrath Seditions Envying Murders Schism in the Church puts the Members out of joynt and disjoynted Bones are painful All my bones saith David are out of joynt Church-Divisions cause sad thoughts of Heart pag. 27. Mr. Brinsley The Church is hereby disquieted Even as it is in the natural Body if there be a solutio continui so as it be divided it breedeth smart and pain The mystical Body cannot be rent and torn by Divisions but it goeth to the heart of all the sensible Members The divisions of Reuben were great thoughts of heart oft-times breeding those Feverish distempers of Hatred Variance Wrath Seditions I and Murders too p. 21. Mr. Brinsley Schism in the Church puts the Members out of joynt Bones out of joynt are painful Thence David borrows this expression All my bones are out of joynt Such are Schisms in
the Church causing sad thoughts of heart pag. 67. Mr. Jenkin It 's opposite to the Edification of the Church Division of Tongues hindred the building of Babel and doubtless Division in Hearts Tongues Hands and Heads must needs hinder the building of Jerusalem While Parties are contending Churches and Common-wealths suffer In troublous times the Walls and Temple of Jerusalem went but slowly on pag. 27. Mr. Brinsley The Church is hereby hindred in the Edification of it We know what it was that hindred the building of Babel even a Schism in their Tongues division of Languages And surely there is no one thing that can more hinder the building of Jerusalem when Christians shall be divided in their Heads Hearts Tongues Hands As it is in Civil Wars whilst the Parties are contending the Commonwealth suffers The Wall and Temple of Jerusalem went slowly on in troublous Times pag. 21. Mr. Jenkin When Church-Members are put out of joynt they are made unserviceable and unfit to perform their several Offices They who were wont to joyn in Prayer Sacraments and Fasting and were ready to all mutual Offices of Love are now fallen off from all pag. 28. Mr. Brinsley Members of the Church being put out of joynt by Schism become unuseful to the Body unapt to those Duties and Services which before they performed How is it that those who were wont to joyn with the Churches in Hearing Prayer Sacraments and were so ready to all mutual Offices of Love are now fallen off from all pag. 67. Mr. Jenkin Our Separation from Rome was not before all means were used for the cure and reformation of the Romanists by the discovery of their Errours that possibly could be thought of notwithstanding all which though some have been enforced to an acknowledgement of them they still obstinately persist in them Our famous godly and learned Reformers would have healed Babylon but she is not healed Many skilful Physicians have had her in hand but she grew so much the worse In stead of being reclaimed they anathematized them with the dreadfullest Curses excommunicated yea murdered and destroyed multitudes of those who endeavoured their reducement not permitting any to trade buy or sell to have either Religious or Civil Communion with them except they received the Beasts Mark in their Hands and Foreheads All which considered we might safely forsake her Since in stead of healing Babylon we could not be preserved from her destroying of us we did deservedly depart from her and every one go into his own Country and unless we had done so we could not have obeyed the clear Precept Apoc. 18. Come out of her my people pag 29 30. Mr. Brinsley Our Separation was necessitated through their obstinacy in their Errors which notwithstanding the discovery of them and that so clear as that some of their own have been enforced to an acknowledgement of them and all ways and means used for their Reformation they still persist in What then remains but a cutting off We would have healed Babylon but she is not healed What then followeth Forsake her and let us go every one to his own Country How many Physicians have had her in hand Luther c. and the rest of our pious Reformers but all to no purpose We were enforced she not permitting any to trade buy or sell to have either Religious or Civil Communion with her except they receive her Mark in their Hands and Foreheads But on the other hand anathematizing them These things considered let God and the World be judge whether our Separation from them be voluntary Not unjust being warranted by Authority of Scripture commanding this separation Come out of her my People Rev. 18. 4. pag. 27 28. Mr. Jenkin To separate from Congregations where the Word of Truth and Gospel of Salvation are held out in an ordinary way as the Proclamations of Princes are held forth upon Pillars to which they are affixed where the Light of Truth is set up as it were upon a Candlestick to guide Passengers to Heaven to separate from them to whom belong the Covenants and where the Sacraments the Seals of the Covenant are for substance rightly dispensed where Christ walketh in the midst of his golden Candlesticks and discovereth his presence in his Ordinances whereby they are made effectual to the conversion and edification of Souls in an ordinary way where the Members are Saints by a professed subjection to Christ where there are sundry who in the judgement of Charity may be conceived to have the work of Grace really wrought in their hearts by walking in some measure answerable to their Profession I say to separate from these as those with whom Church Communion is not to be held is Schismatical pag. 31 32. Mr. Brinsley Are not our Congregations true Churches What are not here the Pillars of Truth Is not the Word of Truth the Gospel of Salvation here held forth and that in an ordinary and constant way even as the Edicts and Proclamations of Princes are wont to be held forth by Pillars to which they are affixed where the Light of Gods Truth is set up and held forth for the guiding of passengers in the way to Eternal Life Are not here the golden Candlesticks where the Seals of Gods Covenant the Sacraments of the New Testament are for substance rightly dispensed where there is the presence of Christ in the midst of his Ordinances so as in an ordinary way they are made effectual to the conversion and salvation of many where Christ sitteth walketh in the midst of his golden Candlesticks where there are Societies of visible Saints all such by outward profession and a considerable part of them walking in measure answerable to that profession can it be questioned where these are whether there be true Churches of Christ pag. 29 30. Mr. Jenkin The voluntary and unnecessary Separation from a true Church is Schismatical pag. 31. Mr. Brinsley Schism is a voluntary and unwarrantable Separation from a true Church pag. 23. Mr. Jenkin Pretences for Separation are alledged frequently and most plausibly Mixt Communion and of admitting into Church-fellowship the vile with the precious and those who are Chaff and therefore ought not to lodge with the Wheat Mr. Brinsley Sinful mixtures are tolerated among you There is not that due separation of the Wheat from the Chaff the precious from the vile but all sorts are admitted Mr. Jenkin Answ 1. Not to insist upon what some have urged viz. That this hath been the Stone at which most Schismaticks have stumbled and the pretence which they have of old alledged as is evident in the examples of the Audaeans Novatians Donatists Anabaptists Broâ—nists pag 33. Mr. Brinsley Answ 1. I might here mind them That this hath been the common Stock whereupâ—n Schism hath been usually grafted the common pretence taken up by all Schismaticks the Novatians Audaeans Donatists from the same Root sprung that later Schism of the Anabaptists It was the same Stone at which Brown
or negligent private Christians shall not be intangled in the guilt of their Sin if they be humbled and use all lawful means for remedy though they do Communicate 6. Let them search Whether there be any Scripture-warrant to break off Communion with any Church when there is no defect in the Ordinances themselves onely upon this ground because some are admitted to them who because of their personal miscarriages ought to be debarred The Jews of old though they separated when the Worship if self was corrupted 2 Chron. 11. 14 16. yet not because wicked men were suffered to be in outward Communion with them Jer. 7. 9 10. Nor do the Precepts or Patterns of the Christian Churches for casting out of Offenders give any liberty to separation in case of failing to cast them out and though the suffering of scandalous Persons 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. 5. 11. concerns not Religious but Civil Communion by a voluntary familiar intimate Conversation either in being invited or inviting as is clear by these two Arguments 1. 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 punishment of the nocent not for a punishment to the innocent Now though such Civil Eating was to be forborn yet it follows not at all much less much more that Religious Eating is forbidden 1. Because Civil Eating is arbitrary and unnecessary not so Religious which is enjoyned and a commanded Duty 2. There is danger of being infected by the wicked in civil familiar and arbitrary Eatings not so in joyning with them in an holy and commanded 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 Jesus Christ were it not for whom we would neither eat at Sacrament with wicked men nor at all To conclude this Separation from Churches from which Christ doth not separate is Schismatical Now it 's clear in the Scripture that Christ owneth Churches where Faith is found for the substance and their Worship Gospel-worship though there be many defects and sinful mixtures among them And what I have said concerning the Schismaticalness of separation because of the sinful mixtures of those who are wicked in practice is as true concerning separation from them who are erroneous in judgment if the Errours of those from whom the separation is made be not Fundamental and hinder Communion with Christ the Head And much more clear if clearer can be is the Schismaticalness of those who separate from and renounce all Communion with those Churches which are not of their own manner of constitution and modell'd according to the Platform of their own particular Church-order To refrain Fellowship and Communion with such Churches who profess Christ their Lord whose Faith is sound whose Worship is Gospel-worship whose Lives are holy because they come not into that particular way of Church-Order which we have pitch'd upon is a Schismatical rending of the Church of Christ to pieces Of this the Church of Rome are most guilty who do most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and circumscribe and bound the Church of Christ within the Limits and Boundaries of the Roman Jurisdiction even so as that they cast off all Churches in the World yea and cut them off from all hópe of Salvation who subject not themselves to their way Herein likewise those Separatists among our selves are heinously faulty who censure and condemn all other Churches though their Faith Worship and Conversation be never so Scriptural meerly because they are not gathered into Church-order according to their own Patterns In Scripture Churches are commended and dignified according as their fundamental Faith was sound and their Lives holy not according to the regularity of their first manner of gathering And notwithstanding the exactest regularity of their first gathering when Churches have once apostatized from Faith and Manners Christ hath withdrawn Communion from them And this making of the first gathering of People into Church-fellowship to be the Rule to direct us with whom we may hold Communion will make us refuse some Churches upon whom are seen the Scripture-characters of true Churches and joyn with others onely upon an Humane testimony because Men onely tell us they were orderly gathered Obs ult It should be our care to shun Separation To this end 1. Labour to be progressive in the work of Mortification The less carnal we are the less contention and division will be among us Are ye not carnal saith the Apostle and he proves it from their divisions Separation is usually but very absurdly accounted a sign of an high-grown Christian We wrangle because we are Children and are men in malice because children in holiness Wars among our selves proceed from the lusts that war in our members James 4. 1. 2. Admire no Mans Person The excessive regarding of some makes us despise others in respect of them When one Man seems a Gyant another will seem a Dwarf in comparison of him This caused the Corinthian Schism Take heed of Man-worship as well as Image-worship Let not Idolatry be changed but abolish'd Of this largely before upon having mens persons in admiration 3. Labour for experimental benefit by the Ordinances Men separate to those Churches which they account better because they never found those where they were before to them good Call not Ministers good as the young man in the Gospel did Christ complementally onely for if so you will soon call them bad Find the setting up of Christ in your Hearts by the Ministry and then you will not dare to account it Antichristian If with Jacob we could say of our Bethels God is here we would set up Pillars nay be such for our constancy in abiding in them 4. Neither give nor receive Scandals Give them not to occasion others to separate nor receive them to occasion thy own separation Watch exactly construe doubtful matters charitably Look not upon Blemishes with Multiplying-glasses or old Mens Spectacles Hide them though not imitate them Sport not your selves with others nakedness Turn separation from into lamentation for the Scandalous 5. Be not much taken with Novelties New-Lights have set this Church on fire For the most part they are taken out of the Dark-Lanthorns of old Hereticks They are false and Fools-fires to lead Men into the Precipice of Separation Love Truth in an old dress let not Antiquity be a prejudice against nor Novelty an inducement to the entertainment of Truth 6. Give not way to lesser differences A little division will soon rise up to greater Small Wedges make way for bigger Our Hearts are like to Tinder a little Spark will enflame them Be
Sacrilegious Desertion pag. 43. doth suggest The love of Peace and the fear of frightning any further from Parish-Communion than I desire do oblige me to forbear so much as to describe or name the additional Conformity and that Sin which Nonconformists fear and fly from which maketh it harder to us that desire it to draw many good People to Communion with Conformists than it was of old But this additional Conformity that the People are concerned in I am yet to understand and I fear he had another Reason to forbear the description of it viz. because he could not However for once suppose this yet he grants that it 's onely harder but that doth not make it unlawful For then what shall we say to Mr. Corbet that in his Discourse of the Religion of England Anno 1667. pag. 33. doth declare That the Presbyterians generally hold the Church of England to be a true Church though defective in its Order and Discipline and frequent the Worship of God in the Publick Assemblies I believe he speaks of those that he converses with for here it is generally otherwise as to the point of Practice What shall we say to Mr. Hickman that in his Bonasus Vapulans page 133. saith of himself I profess where-ever I come I make it my business to reconcile People to the Publick Assemblies my Conscience would fly in my Face if I should do otherwise What shall be said to that of Mr. Baxter in his Cure of Church-Divisions pag. 263 264 265. where he saith Thousands of well-meaning People live as if England were almost all the World and do boldly separate from their Neighbours here which they durst not do if they soberly considered that almost all the Christian World are worse than they And that the present State of this Church is far better than almost any in the World he there doth largely prove So far as the Profession of these Persons doth hold who both deserve and I am confident have your reverence we are safe But still suppose the worst I will be bold to say and I question not to prove that our Church is more a Church than what theirs was when they so briskly assaulted the Independents and charged them with no less than Schism for their separtion from it For if you consider you will find that their Constitution was not setled nor the Church in any order when this Controversie began and was carried on amongst them How it was in 1642. Sir Edward Dering in his Speeches then made and printed will inform us pag. 47. The Church of England not long since the Glory of the Reformed Religion is miserably torn and distracted you can hardly now say which is the Church of England A little above in the same page he saith thus Mr. Speaker There is a certain new-born unseen ignorant dangerous desperate way of Independency Are we Sir for this Independent way Nay Sir are we for the elder Brother of it the Presbyterial Form I have not yet heard any one Gentleman within these Walls stand up and assert his Thoughts here for either of these Ways And yet Sir we are made the Patrons and Protectors of these so different so repugnant Innovations c. How it was in 1645. you may guess when the Sovereign Argument they had was That they had hopes of a Settlement So Mr. Calamy in a Fast-Sermon preached that Year did call upon his People to be ashamed and confounded as for divers other things so amongst the rest for this that whilst the Parliament is sitting and labouring to settle things and while the Assembly of Ministers are studying to settle Religion and labouring to heal our Breaches that any should be separating from us as we may learn out of The Door of Truth opened pag. 5. So again pag. 6. They engage themselves into separated Congregations and do not wait and tarry to see what Reformation the Parliament will make So it is confessed by the London-Ministers in their Letter to the Assembly pag. 2. Jan. 1. 1645. That the Reformation of Religion is not yet setled among us according to the Covenant and urge it to shew that the Desires and Endeavours of the Independents for a Toleration at that time were very unreasonable How it was in 1646. you may see in Mr. Brinsley's Arraignment pag. 48 49. It is alledged That in this Kingdom at present there is no way laid forth for the Churches to walk in And then why may they not take liberty to set up their way as well as others theirs Answ Suppose the Church hath not her way laid out yet it will not be denied but that she hath been all this while seeking it out c. Neither can it be truly said that the Church is so wholly destitute of a way to walk in whether for Worship or Government the former of which is and for some good time hath been fully agreed upon the latter however not fully compleated yet is it for substance both determined and held forth How it was 1656. Dr. Drake in his Bar to Free admission doth acknowledge pag. 132. How many Congregations have for ten or twelve Years together assembled constantly at the Word and Prayer without the Lords Supper yea some of them haply without Baptism A great fault I grant but I hope not so great as to unchurch them To favour whom he is drove to affirm That I dare not say the Sacraments are essential Notes of the Church visible This was that which lay hard upon them and what the Independents took great advantage of viz. That they were some Years without any setled Constitution and at last so defective in such a considerable part as Government and Discipline So it was urged by the Five Dissenting Brethren in their Apologetical Narration 1643. pag 23. When the others charged them with Schism they thus answer Schism which yet must either relate to a differing from the former Ecclesiastical Government of this Church established and then who is not involved in it as well as we or to the Constitution and Government that is yet to come and until that be agreed on established and declared and actually exist there can be no guilt or imputation of Schism from it This was what the Presbyterians themselves lamented as the Norwich-Ministers in their Hue and Cry after Vox Populi Anno 1646. pag. 31. We could wish some Penal Law were against the Independents Anabaptists and some Government setled And when it is objected there The Parliament hath given full Power and Authority for Ordination c. They answer For what Sir to Ordain Pastors for each Congregation or to chuse Elders In what Ordinance is this Power given to any but the City of London The want of this was what their Adversaries did continually object and this was what they used all their skill to refute as Mr. Brinsley pag. 31. Object We want an Ordinance viz. Discipline So in Knutton's Seven Questions about Separation 1645. And which Mr.
from this Sermon in which Separation is unwarrantable and schismatical 1. It is not to be allowed when it is by reason of Mixt-Communion and admitting into Church-fellowship the vile with the precious This he handles at large from pag. 33. to pag. 37. and saith That it hath no Scripture-warrant And this hath been their constant Opinion So Mr. Firmin in his Separation examined pag. 40. Corrupt Members there were enough in the Jewish Church and so in the Christian Churches soon after and in the Apostles times but you have no example of separating from them So the Provincial Assembly of London in their Vindication of the Presbyterial Government pag. 134. Suppose there were some sinful mixtures at our Sacraments yet we conceive this is not a sufficient ground of a negative much less of a positive separation This they give the Reason of Because in what Church soever there is purity of Doctrine there God hath his Church though overwhelmed with scandals And therefore whosoever separates from such an Assembly separates from that place where God hath his Church which is rash and unwarrantable Mr. Vines in his Treatise of the Sacrament hath a whole Chapter viz. cap. 20. to shew the unlawfulness of it and saith pag 235. That to excommunicate our selves from Gods Ordinances if Men of wicked Life be not excommunicate for fear of pollution by them is Donatistical So Dr. Manton on Jude pag. 496. The Scandals of Professors are ground of mourning but not of separation And Mr. Baxter doth speak fully to it in his Cure of Church-Divisions pag 81. If you mark all the Texts of the Gospel you shall find that all the separation which is commanded in such cases besides the separation from Infidels and the Idolatrous World is but one of these two forts 1. That either the Church cast out impenitent Sinners by the Power of the Keys or 2. That private Men avoid all private familiarity with them But that the private Members should separate from the Church because such Persons are not cast out of it shew me one Text to Prove it if you can The consideration of this made the Author of the Book called Nonconformists no Schismaticks to quit this Argument concluding pag. 16. with good reason That if one Mans sin desileth another that Communicates with him who can assure himself of any Scriptural Communion on this Side Heaven All which I have produced and could indeed tire you with Quotations of this kind on purpose to let you see how much the Author of Separation yet no Schism doth run counter to his own Party and withal how little acquaintance with this Argument will serve to shew the weakness and inconsistency of that Tract He puts the case thus pag. 56. If Ministers or many of the Members are much corrupted or the Members onely commonly so but connived at it is a sufficient ground for the sound to withdraw And for this he gives two Reasons 1. Lest under the pretence of Peace they should be guilty of the greatest Uncharitableness and that is the hardning and encouraging them in their abominable Impieties 2. Because the sound ought by the Law of God and Nature to provide for their own safety for they cannot but be in apparent danger by Communicating with such Now granting the Case so to be yet separation will not be granted lawful by themselves upon the Reasons which he there gives I shall refer him for an Answer to the first of the Letters that passed betwixt the Ministers of Old and New England published by Mr. Ash and Mr. Rathband 1643. as thought by them at that time very seasonable When those of New England had said That by joyning with an insufficient and unworthy Ministry they did countenance them in their Place and Office pag. 8. it is answered pag. 11. The Scripture teacheth evidently not onely that the People by joyning do not countenance them in their Place and Office but that they must and ought to joyn with them in the Worship of God and in separating from the Ordinance they shall sin against God From whence you may observe That the countenancing of such whom the Word of Truth doth condemn as not approved Ministers of God as it 's there said is no reason to discharge us of our Duty and if Separation be not otherwise our Duty the fear of hardning others by our Communion with them will never make it to be so Surely this might have been very well thought to be the effect of the same Practice in the Church of Corinth where there was as the Provincial Assembly of London observeth in their Vindication pag. 134. such a profane mixture at their Sacrament as we believe few if any of our Congregations can be charged withal And yet the Apostle doth not persuade the godly Party to separate much less to gather a Church out of a Church Which yet had been very necessary if this Author's Reason had been of any force And his second Reason viz. Care of our own safety will also have no place here if Mr. Jenkin's Authority will signifie any thing with him who speaking in this Sermon p. 36. of that Text 1 Cor. 5. 11. of not eating with a Brother c. shews very well that it is to be understood of Civil and not Religious eating and gives this as one Reason for it viz. That there is danger of being infected by the wicked in civil familiar and arbitrary eatings not so in joyning with them in an holy and commanded Service and Ordinance If we follow the Apostles Precept of having no familiar and ordinary converse with Fornicators Covetous Idolaters Drunkards c. we may be assured that we shall be in no danger of Infection by their Company in Religious Offices and Duties where there is little or no converse opportunity and way for it The case I acknowledge is sad when such are to be found amongst Christians and that Discipline is not exercised upon them but I ought not to leave my Place and Duty because such do joyn with me in it or to separate from the Church of God because such continue in its Communion For this is to tear the Church in pieces and the Doctrine that drives to it is very pernicious Take the Character of it from the Provincial Assembly in their Vindication pag. 124. That Doctrine that crieth up Purity to the ruine of Vnity is contrary to the Doctrine of the Gospel But truly the case is not so bad with us as it is represented I know there are some that do object as J. Rogers did in 1653. The Parish-Churches are not rightly constituted for there is in them ranting revelling To whom I shall reply as Mr. Crofton did then to him in his Bethshemesh clouded pag. 103. O sharp sentence severe censure at one word pronounced on all Parishes indefinitely the Position whence it flows had need be well proved and the Inference well backed For I must needs say that what Mr. Firmin in
Gibbet and the Stake and cry out Pelagianism and Socinianism nay Mahometism Mr. Jenkin and his Brethren once said in the Vindication of the Presbyterial Government pag. 140. To make ruptures in the Body of Christ and to divide Church from Church and to set up Church against Church and to gather Churches out of true Churches and because we differ in some things therefore to hold Communion in nothing this we think hath no warrant out of the Word of God and will introduce all manner of Confusion in Churches and set open a wide gap to bring in Atheism Popery Heresie and all manner of wickedness And all People would be apt to say the same and could not see into the Reason of this Separation if it came to this Whether the Righteousness of Christ be the meritorious or formal Cause of our Justification or Whether Moral Vertue and Grace differ in their nature or onely in their cause It must be somewhat gross and tangible that they can judge of and therefore charge them home That they hold no necessity of the Righteousness of Christ and That Moral Vertue as it was in the Heathens or in Christians without any Divine Grace will save 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 trusting their Souls with them as their Bodies with Tygers Bears and Wolves It is truly and well observed by Mr. Hickman in his Sermon De Haeresium origine pag. 12. Ipsa salus non servet eas oves quae aeque metuunt a pastoribus lupis Once render their Pastors formidable to them and we may know how the day will go Beat up these Kettle-Drums and you may easily gather and securely Hive the Bees I shall conclude this with what Mr. Baxter saith in his Cure of Church-Divisions pag. 393 394. As I have known many unlearned Sots that had no other Artifice to keep up the reputation of their Learning than in all Companies to cry down such and such who were wiser than themselves for no Scholars So many that are or should be conscious of the dulness and ignorance of their fumbling and unfurnish'd Brains have no way to keep up the reputation of their Wisdom with their simple Followers but to tell them O such an one hath dangerous Errors and such a Book is a dangerous Book and they hold this and they hold that and so to make odious the Opinions and Practices of others And if Ignorance get possession of the ancient and gray-headed it triumpheth there and saith Give me a Man that I may dispute with him or rather Away with this Heretick he is not fit to be disputed with How far Mr. Jenkin 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 Samson shaking his Locks and rushing forth with his mouth full of Menaces against the uncircumcised Philistims those audacious Hereticks that lie sculking in the corners of the Church of England but poor man meets with the misfortune of that Champion to be led away in triumph and in stead of answering others is not able to defend himself 3. Separation is not to be allowed for the manner of Church-constitution So saith Mr. J. here pag. 37. Much more clear if clearer can be is the Schismaticalness of those who separate from and renounce all Communion with those Churches which are not of their own manner of Constitution For which he gives three Reasons pag. 38. And herein he agrees with Mr. Brinsley in his Arraignment pag. 32. and in his Church-Remedy pag. 51. Now if this Argument held for Presbytery against Independency and that the separation of the latter was for that reason Schismatical I see not why it should not be of as equal force to condemn the former who yet do presume to offer it on their own behalf against us and think that they have said enough when they have been able to pick some quarrel with the present Constitution 4. Separation is not to be allowed when it is upon those terms which will make us refuse some Churches upon which are seen the Scripture-characters of true Churches This Mr. J. gives as a Reason to confirm the former pag. 38. Now what those Characters are he tells us a little before in the same page viz. In Scripture Churches are commended according as their fundamental Faith was sound and their Lives holy Nay he seems to resolve it wholly into the former pag. 34. where he saith Hath not God his Church even where corruption of Manners hath crept into a Church if purity of Doctrine be maintained Now how far our Church hath upon it these Characters I appeal to what is abovesaid to shew and for which I question not but it may contend with any Church in the World 5. It is not to be allowed because other Churches are by them accounted better So pag. 39. Men separate to those Churches which they account better because they never found those where they were before to them good Which he there condemns and as a remedy against it advises to labour for experimental benefit by the Ordinances The reason of this Separation saith Mr. Vines on the Sacrament p. 235. seems plausible to easie capacities such as the Apostle calls Rom. 16. 18. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the simple but if it be urged by the Standard of Scripture it will be found too light But now the case is altered and it is become a considerable Argument A more profitable Ministry a purer Worship a stricter Discipline an holier Society and Fellowship are some of the massie Pillars upon which the weight of this new Separation is laid Hither the Author of Separation yet no Schism doth with confidence betake himself pag. 65 66 67. The Reason supposeth that which is not to be supposed i. e. That to withdraw from a Church for the benefit of a more profitable Ministry is a Crime Now here I shall consider whether this Reason will hold and serve to justifie a Separation from a Church and if it were granted whether yet it is a Reason amongst us Whether it is so in it self let Mr. Brinsley speak in his Arraignment pag. 47. where the Case is put thus May not People make choice of what Ministers they please putting themselves under such a Ministry as by which they may edifie most Answ Suppose it That a People have such a Power and Right to chuse their own Ministers yet having once chosen them and God by giving a Blessing to their Ministry having ratified and confirmed that Choice evidencing that they are the Ministers of God to them whether they may now upon pretext of greater Edification take a liberty to themselves to chuse new ones as oft as they please this the moderate Author of the late Irenicon
they might otherwise help themselves and that they had Means sufficient without it as the Scriptures mutual Edification and Conference Prayer and Meditation c. and that though never so few or weak Christ was amongst them And if this would be sufficient when wholly destitute of a Ministry I am apt to think it would do as well with one though not altogether so well qualified as might be desired I shall conclude this with what the same Author saith pag. 28. When God hath vouchsafed a sufficiency of Means and those unquestionably lawful though not of so rank flesh or so highly promising as some others for the attaining of any good and desirable End a declining and forsaking of those Means whether out of a diffidence of the sufficiency of them for the End desired or upon any other reason whatsoever to espouse others pretending to more strength and efficacy hath been still displeasing unto God and of sad consequence to those that have been no better advised than to make trial of them But is it really thus that there is any such difference betwixt the Abilities of their and our Teachers and that the obtaining apparent Advantages to their Salvation in that respect above what they could have had with us is what they separate for So they would have it thought as you may see in the Call to Archippus printed 1664. pag. 20 21. There is indeed a Ministry and Preaching such as it is but whether snch as is likely to answer the Ends of it judge ye Are those like to convert Souls that have neither will nor skill to deal with them about their Conversion So again When there is no better help than an idle ignorant loose-living Ministry under which God knows we speak it with grief of heart too many not to say the most of those that are of late come in may be reckoned or than the cold and heartless way that is generally in use the Coal of Religion doth ever go out An high and daring Charge which he will be concerned to make good or to suffer under the imputation of a foul Defamer Have they neither will nor skill to convert Souls From whence then proceed those most excellent and laborious Sermons that the Wisest of the Nation do so extol the present Generation for Whence was it that when we were bewildred with Phrases and Religion made hard and unintelligible and Cases intricate and perplexed that the things of it were made easie and to lie near to Mens Understandings and that the part of Casuistical Divinity is not near so cumbersom as it was in the days of some Men Are they idle and ignorant From whence then is it that their Adversaries of all sorts are so well opposed not to say confuted that they are made to quit their ground and to betake themselves to new Principles in their own defence to fall from the Infallibility of the Person to that of Tradition as they do abroad from old Nonconformity to Brownism and from Presbyterianism to Independency as some do at home In what Age and Church have the great Truths and Principles of our Religion been more effectually considered more diligently searched into more clearly stated and explained or more successfully defended than in ours and which I may challenge the whole Party of the Separation to shew any thing equal to From whence comes all this to pass if our Church did so abound with uncatechised Vpstarts poor Shrubs and empty and unaccomplished Predicants as Mr. Jenkin with an holy indignation doth in his Exodus p. 55. complain Surely if these Men had but duly weighed things and had been conversant in the Writings of our Church or looked amongst themselves they would not have dared thus to reproch the most Learned and Industrious Ministry that perhaps England ever yet had Let me recommend to such what Mr. Baxter saith in the like case in his Explication of Passages in the Profession of the Worcestershire Association printed 1653. pag. 110. I desire those Brethren that object this but to search their hearts and ways and remember what may be said against themselves and cast the beam first out of their own eye at least to censure as humble men that are sensible of their own miscarriages and imperfections And if they did according to this advice I am perswaded that they would think there were as good and useful Men in the World as themselves Do we not find some of themselves forced to acknowledge as much Consult Sacrilegious Desertion pag. 86. I really fear lest meer Nonconformity hath brought some into reputation as consciencious who by weak Preaching will lose the reputation of being judicious more than their silence lost it And a little after speaking of their own Ministers he saith Verily the injudiciousness of too many among you is for a lamentation And pag. 88. he adds Through Gods mercy some Conformists preach better than many of you can do Truly when I consider what a Stock of worthy and accomplished Persons in that Quality whether for Sobriety and Learning our Church is at present furnished with though it must be confessed there are that are defective in both as when were they not I look upon Men of this quarrelsom temper to be such as are described in Sacrilegious Desertion pag. 91. That having set themselves in a dividing way secretly do rejoyce at the disparagement of Conformists and draw as many from them as they can and that therefore deserve the Character he there gives That they are but destroyers of the Church of God Such that to strengthen themselves and carry on their own Interest care not what they do or say but how worthily let the Author of the Antidote to Mr. Baxter's Cure judge who saith pag. 20. That to reproch a whole Party for the miscarriages of some few without taking notice how many faults are in those whom they would defend is the usual artifice of such that think themselves concerned upon any wretched terms whatsoever to maintain an ill Cause and have prostituted their Consciences to defend an Argnment I will leave such to consider what Mr. Watson saith in his Sermon of God's Anatomy upon the Heart pag. 167. which is so severe that I care not to transcribe But to proceed As little reason is there to separate from a Church for remisness of Discipline This the Author of Separation yet no Schism saith that he seeth no sin in pag. 67. for the Reason given before and to which my abovesaid Answer and what I have also said pag. 66. will be sufficient I shall onely add That care is taken by our Church and Constitution as I have already shewed for the due Administration of Discipline And if it be objected That it fails in the exercise and application of it I will answer with Mr. Jenkin here pag. 33. Let them consider whether the want of purging and reforming of Abuses proceed not rather from some unhappy and political restrictions in the exercise
Excommunication as you may see in the Doctrine and Discipline of the Kirk of Scotland printed 1641. pag. 12. And as they there declared the Office of a Bishop to be unlawful in it self pag. 19. so I find that the General Assembly did require that besides this Subscription to the Book of Discipline some Persons I suppose suspected of affection that way should subscribe a particular Declaration of the unlawfulness of Episcopacy as was the Case of Mr. Maxwell and Mr. Hay in the Principal Acts of the General Assembly 1644. And thus it was amongst us when all Persons to be Ordained were to bring a Testimonial of their having taken the Covenant as you may find it in the Form of Church-Government pag. 20. and in all Places required to take it and to read the Directory the next Lords-day after the receipt of it by an Ordinance Aug. 23. 1645. So that taking Security by Profession and Subscription that the Order of the Church shall be observed by Persons intrusted in the Ministrations of it and Suspension in case of refusal is no Persecution But supposing that so it was yet it is not intolerable I do grant that it must needs be a great trouble to a good Man that he cannot do God and the Church that Service which he hath devoted himself unto by reason of some Limitations put upon him but yet I think that this is not sufficient to carry him off from Communion with a Church and to set up another because he is denied this Liberty for he is still capable of being a private Member of it and therefore he ought to continue in the latter Capacity when suspended from the former So saith Mr. Crofton in his Reformation not Separation Epist to the Reader I cannot be perswaded that I am disbanded from Christs Army so soon as I am superseded to my Conduct I must march under his Banner when I may not be permitted to march at the Head of a Company So again pag. 98. I conceive Administration of God's Worship is much different from Attendance on God's Worship and I stand bound to the last when I am justly or unjustly barred from the first And this was the Opinion of the old Nonconformists But now we find it otherwise and sometimes these plead the obligation of their Ordination sometimes the Relation which they have to a peculiar People and sometimes the necessity of multitudes of Souls The first we find insisted upon by the Author of Separation yet no Schism Epist to the Reader If it be asked May not Supreme Magistrates within their Dominion suspend some Ministers from the Exercise of their Office when they conceive it is for the peace of the rest It will be answered That the Lord of Lords who giveth the Office and the Commission hath certainly with the Office designed them to the Exercise thereof and hath therein placed not onely the Office but the Exercise thereof above the restraint of any Powers whatsoever so long as the Exercise thereof continues to be regulated by the Laws of Christ And in this case nothing is more ordinarily produced than that of the Apostle Wo is me c. But is not this to advance every one beyond the cognisance of Superiors and to fall in with the Church of Rome whilst they decry it If indeed theirs was the Apostle's case the Apostle's resolution of obeying God rather than Man would become them But how little it is so let the old Nonconformists shew in their Confutation of the Brownists pag. 41. How unskilfully that speech of the Apostles is alledged will appear to them that will consider these three differences between their Case and ours 1. They that inhibited the Apostles were professed Enemies to the Gospel 2. The Apostles were charged not to teach in the Name of Christ nor to publish any part of the Doctrine of the Gospel 3. The Apostles received not their Calling and Authority from men nor by the hands of men but immediately from God himself and therefore might not be restrained or deposed by men whereas we though we exercise a Function whereof God is the Author and we are also called of God to it yet we are called and ordained by the ministry of men and may therefore by men be deposed and restrained from the exercise of it I shall conclude this with what Mr. Crofton saith in his Reformation not Separation pag. 70. If the Being of Christianity depended upon my Personal Ministry as the being or appearing a Christian doth on my Communion with the Church visible the Inference might be of some force But till that be proved I think it is of little But is this really the case Then what becomes of those that among themselves have taken up wholly with other Professions and yet were never charged by their Brethren for so doing as Mr. Baxter is by the Author of the Antidote pag. 15. with having left the Lord's Work Now I question not but the same Reason that did induce some to take up with other Employments to the neglect of this and so satisfie the rest that they acquiesce in it will also be sufficient to shew That meer Ordination cannot bind to the Exercise of that Office when the Magistrate and Church forbids and consequently that a Restraint is no intolerable Persecution But the relation that they have to a peculiar People makes this Inhibition intolerable This is indeed pleaded in Sacrilegious Desertion pag. 11. 45. I undertake to prove that Pastors and People are the constitutive Essentials of a true Church that Dr. Seaman Mr. Calamy Dr. Manton c. with the People subject to them as Pastors were true Churches Prove you if you can that on August 24. 1662. they were degraded or these true Churches dissolved But before he puts others to prove the contrary he ought to have made good his own Proposition by proving That the Relation betwixt particular Pastors and People is not to be dissolved For what though Pastors and People are the Constitutive Essentials of a true Church what though Dr. Seaman Mr. Calamy c. and the People with them were true Churches Can neither Dr. Seaman c. remove or be removed from a People but all this mischief follows that Ministers are presently degraded and Churches dissolved Could not Mr. Calamy remove from St. Edmondsbury to Rochford and from Rochford to Aldermanbury as he himself doth declare in his Apologie Could not Mr. Jenkin remove from Black-Fryers to Christ-church without all this disorder What wreck was here made in Churches if this Relation was indissoluble But if a Pastor may thus remove himself from one Church upon invitation to another as it seems he may it shews that the Relation is not so strict as is pretended and that consequently Superiors in Church and State may so far dissolve that Relation as well as the Pastor himself But however what relief will this afford to those that leave those Places where they had any pretence of such
a Relation and busie themselves where they had none What relief will this be to those that contract a new Relation and that do gather Churches out of Churches Surely Dr. Seaman's Dr. Jacomb's and Mr. Jenkin's Flocks now are taken from other Places than Alhallows Breadstreet Martins Ludgate c. Lastly The necessity of the People is what doth make their Preaching necessary as they would have it understood So Sacrilegious Desertion pag. 59. and so their Suspension intolerable Persecution But supposing this as doubtless there is and ever was Work sufficient for a greater number of skilful and faithful Labourers yet is there no way to be useful but by facing a numerous Congregation and preaching at such Times and in such Places as do declare a defiance to the Church which they thereby make a manifest rupture in and open separation from Is there no good to be done by preaching to Five besides a Mans own Family and by Personal Conference and Instruction How came then our Saviour and his Apostles oftentimes to betake themselves to this way as an Author of their own in his Archippus doth inform us pag. 21 But if it be of great advantage and that it is no little part of a Ministers Duty personally to Instruct and Preach from House to House as that Author saith how comes it to be so sadly neglected by them as he there complains and how comes the Apostles Wo to be pleaded for the one and not to bind the other Hear what the Author of Sacrilegious Desertion faith pag. 93. Is it not too much Hypocrisie to cry out against them that forbid us Preaching and in the mean time to neglect that which none forbids us viz. Christian Conference Certainly as he saith pag. 94. Sincerity inclineth men to that way of Duty that hath least Ostentation But if the state of the People be indeed the reason why do we not find them where there is most need of their Assistance Are we not told in Sacrilegious Desertion pag. 10. That the Nonconformists have found that some Places of many Years past have had no Ministers at all Are there no Places in England and Wales that do much more abound in Ignorance than London and the adjacent Parts and are the Nonconformists there to be met with No that Work is left to one good Soul that having not a Liberty by the Law to exercise his Office in the more Publick way doth with unwearied diligence pursue the Ends of it in travelling over steep Mountains and craggy Rocks and conversing with the rude and untaught Natives whilst others do more consult their Ease and Profit You see then upon the whole that their Suspension is not intolerable Persecution or what will be sufficient to justifie their Separation but that still notwithstanding their Pleas they are upon the same terms with the People and what will not justifie the Separation of the People will not justifie that of the Minister and what is sufficient to retain the People in Communion is sufficient to retain the Minister And so we are left to consider the State of the People and whether there be on their part intolerable Persecution Not to dispute whether what is suffered be Persecution or not I shall onely consider whether it be what is sufficient to warrant their Separation And that will appear if we observe That their Suffering must be either because they do not at all Communicate with the Church or that there are some particular things onely which they do not Communicate with us in If it be for the former then they did separate before their suffering and consequently their Suffering can be no reason for their Separation If it be onely as to particular things then I say it will be hard to shew that any Person doth suffer intolerably upon that score the Church proceeding in so great tenderness where Persons have shewed their readiness to hold Communion with her in what they can and have so far given satisfaction of their Piety Peaceableness and Compliance that in the Cases where the Laws have been thought severe they have rarely been executed upon such in their severity Which I conceive is a sufficient Reply to those that cry out Persecution and intolerable because of the great Penalties that Offenders in such kind are liable unto For the meer supposal and expectation of severity is no good Reason for Separation as long as it is not nor is likely to be actually inflicted For as Mr. Bradshaw the Nonconformist in his Vnreasonableness of Separation printed 1640. pag. 107. doth say Though Humane Laws under never so great Punishments should bind us to never so great Corruptions in Gods Service yet so long as we do not actually communicate in those Corruptions our Communicating is never the worse for the said Laws So I say Though Laws threaten never so great Punishments yet so long as we do not actually suffer them our Condition is not the worse for these Laws And this was thought a good Argument by Mr. Baily in his Historical Vindication of the Church of Scotland 1646. Pag. 20. who when charged That the King and his Family are subject to the Classical Assemby answers That any Presbyterian did ever so much as begin a Process with any Prince when they had the greatest Provocations thereto it cannot be shewed to this day The Church of Scotland notwithstanding all the cross Actions of King James or King Charles yet never did so much as bethink themselves of drawing against them the Sword of Church-Censures Where he denies not the Charge of their Churches claiming such a Power but thinks it enough to reply That she had never so used it So then you see that it is not the Power that our Superiors have nor the Penalties that a Law threatens that will serve in this case as long as the Use of that Power and Execution of those Laws is suspended and a Person ought not any more to quit the Church than he will his Country as long as he may be suffered to abide in it And that he may do with us that will hold Communion with our Church in what he can and doth behave himself with modesty in those things which for the present he cannot Communicate in 4. Vnjust Excommunication is another Reason given to make Separation warrantable But that being a spiritual Persecution as Camero calls it doth not really differ from the former and therefore will receive the same Answer 5. That which will warrant a Separation from a Church is a necessary Communion with it in its Sins Towards the resolution of which I shall observe 1. That bare Communion with a Church doth not necessarily make a Person to communicate with the Sins of it This is granted by all that say We must not separate from a Church because of the ungodly that are in its Communion or because of some mixtures that are in its Worship And if we must not separate from them it is certain we
and his Followers first stumbled pag. 37 38 39. Mr. Jenkin 2. Let them consider whether the want of reforming abuses proceed not from some unhappy obstructions in the exercise of Discipline rather than from the allowance of the Church Mr. Brinsley What though there are some failings in the execution through some unhappy obstructions in the exercise of Discipline yet cannot the Church stand charged with them pag. 40. Mr. Jenkin 3. Let them consider whether when they separate from Sinful mixtures the Church be not at that very time purging out those Sinful mixtures pag. 33. Mr. Brinsley Consider the manner in separating at such a time in a time of Reformation What separate from a reforming Church pag. 51 52. Mr. Jenkin Hath not God his Churâ—h even wâ—â—re corruption of Manners hath crâ—pt into a Church iâ— purity of Doctrine be maintained And is sepâ—ration from that Church lawful from which God doth not separate pag. 34. Mr. Brinsley Suppose there may be some nay many just Scandals amongst us by reason of corruption of manners yet is not this a sufficient ground of separation from a Church wherein there is purity of Doctrine pag. 50. Mr. Brinsley How dare any forsake that Church which God hath not forsaken p. 59. Mr. Jenkin Let them consider whether God hath made private Christians Stewards in his House to determine whether those with whom they communicate are fit Members of the Church or not or rather whether it be not their duty when they discover Tares in the Church in stead of separating from it to labour that they may be found good Corn that so when God shall come to gather his Corn in to his Garner they may not be thrown out Church-Officers are Ministerially betrusted with the ordering of the Church and for the opening and shutting of the Doors of the Churches Communion by the Keys of Doctrine and Discipline and herein if they shall be either hindred or negligent private Christians shall not be intangled in the guilt of their Sin p. 34 35. Mr. Brinsley God hath not made all private Christians Stewards nor yet Surveyors in his House so as that every one should take an exact notice of the conditions of all those whom they hold Communion with who are fit to be members of the Church and who not It is Cyprian's counsel What though there be some Tares discovered in the Church yet let us for our parts labour that we may be found good Corn that so when God shall come to gather his Crop into his Garner we may not be cast out Ministerially the Church-Officers whom Christ hath betrusted with the ordering of the Church them he hath made the Porters in his House for the opening and shutting the doors of the Churches Communion by the keys of Doctrine and Discipline Now in this case if either their hands be tied by any humane restrictions or if through negligence they let loose the Rains how private Christians should be entangled in the guilt of that sin it cannot be conceived pag. 414. Mr. Jenkin The Command not to eat with a Brother c. 1 Cor. 5. 11. concerns not Religious but Civil Communion by a voluntary familiar intimate Conversation either in being invited or inviting pag. 35. Mr. Brinsley That which Paul prohibits there is not properly a Religious but a Civil Communion not to mingle themselves with such scandalous Livers by a voluntary familiar and intimate Conversation in an ordinary way repairing to their Tables or inviting them to yours Mr. Jenkin Now though such Civil eating was to be forborn yet it follows not at all much less much more that Religious eating is forbidden Because Civil eating is arbitrary and unnecessary not so Religious which is enjoyned and a commanded Duty pag. 36. Mr. Brinsley If we may not have Civil much less Religious Communion Ans Not so neither inasmuch as the one is arbitrary and voluntary the other a necessary Communion pag. 45. Mr. Jenkin It should be our care to prevent Separation To this end 1. Labour to be progressive in the work of Mortification pag. 38. Mr. Brinsley How shall this Vnity be attained 1. To this end labour after new hearts Mr. Jenkin 2. Admire no Mans Person This caused the Corinthian Schism Take heed of Man-worship Mr. Brinsley How may Schism be prevented 6. Take heed of having the Persons of Men in admiration This occasioned all those Divisions in the Church of Corinth Take we heed how we look too much at Men. p. 59. Mr. Jenkin 3. Labour for Experimental benefit by the Ordinances Find the setting up of Christ in your hearts by the Ministry and then you will not dare to account it Antichristian If with Jacob we could say of our Bethels God is here we would set up Pillars Mr. Brinsley 4. Labour to see and acknowledge God in our Congregations Now if he be here how dare any withdraw When Jacob apprehended God present with him at Bethel Surely the Lord is in this place he sets up his Pillar there Have we met with him why do we not set up our Pillar here pag. 58. Mr. Jenkin 4. Neither give nor receive Scandals Give them not to occasion others to separate nor receive them to occasion thy own Separation Construe doubtful matters charitably Look not upon Blemishes with Multiplying-glasses or old Mens Spectacles Hide them though not imitate them Sport not your selves with others nakedness Mr. Brinsley 3. Take heed of Scandals whether of giving or receiving Of giving to drive off others of receiving to set off our selves Doubtful matters still construe them on the better part So doth Charity not looking upon Blemishes with Multiplying or Magnifying-glasses So far as may be without sin hide them Cursed Cham espies the nakedness of his Father and makes sport with it pag. 56. Mr. Jenkin 5. Be not much taken with Novelties New-Lights have set this Church on fire For the most part they are taken out of the Dark-Lanthorns of old Hereticks They are false and Fools-fires to lead Men into the Precipice of Separation Love Truth in an old dress let not Antiquity be a prejudice against nor Novelty an inducement to the entertainment of Truth Mr. Brinsley 2. Be not over-affected with Novelties As for those New-Lights which have set this Kingdom on fire at this day for the most part they are no other than what have been taken out of the Dark-Lanthorns of former Hereticks no other but ignes fatui false fires useful onely to mislead Tr th is lovely and ought to be embraced in whatever dress she cometh whether new or old As not Antiquity so neither should Novelty be any prejudice to Verity Mr. Jenkin 6. Give not way to lesser differences A little division will soon rise up to a greater Small Wedges make way for bigger Our hearts are like to Tinder a little spark will enflame them Be jealous of your hearts Paul and Barnabas separated about a small matter the taking of an Associate pag. 40 c. Mr. Brinsley 1. Take heed of lesser divisions Small Wedges make way for great ones Small differences sometimes rise to Divisions pag. 57. Mr. Brinsley 4. Bâ— jealous over our own heâ—rts they being like unto Tinder ready to take fire by the least spark It was no great matter that Paul and Barnabas differed vpon onely about the taking of an Associate pag. 71 c. Now Sir by this you may perceive how some Men do make their Books and Sermons and by what ways a Man may rise to the reputation of being a considerable Author he may cull and pick pilfer and steal 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 neglected Authors and prying into Books that are cast into corners might pass as such 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 advise 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 conclude to whom it is no pleasure to deal in such a way and to converse with those kind of Books that you see my Design hath put me upon It is Charity to you and the World that hath led me along and I hope I have so managed it as shall be to the offence of none but those that are Enemies to Truth I am sure I have so much avoided all that might exasperate that I have for that reason cast aside Leaves of what some others might be tempted to have taken in If Mr. Jenkin hath been hardly dealt with he must thank himself who 〈◊〉 without provocation defamed others could not be suffered to run away with that out-cry which he hath made without a just Rebuke I am SIR Your Servant S. R. FINIS ADVERTISEMENT The RIGHT of TYTHES Asserted and Proved from Divine Institution Primitive Practice Voluntary Donations and Positive Laws With a Just Vindication of that Sacred Maintenance from the Cavils of Thomas Elwood in his Pretended Answer to the Friendly Conference Printed for E. Croft at the Seven Stars in Little Lumbard-street