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-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
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
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
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
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
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