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-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
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
know when Dr. Manton himself was asked why he used not the Lords Prayer he replied That he omitted it not that he thought it unlawful but lest by the use of it he should give offence to some of his Brethren and his own People So that you see Sir to what a pass things are brought and that it is as necessary for them thus to do as it is to retain the esteem of their Party and as necessary to retain that esteem as it is to have a Livelihood where it is wanted or to be accounted Godly and Religious Now Sir I know not how you may like this to suffer disrespect and want and discouragement but if you do I 'le assure you that I know but few that are of your mind For is not Respect to be valued before Contempt providing for a Mans House before neglecting it and especially when this is consistent with and obtained in the Service of God And now I am fallen upon the thing that I perceive you would bring me to when you charge them upon Mr. Jenkin's Principles who saith that admiration of mens persons and self-conceit self-seeking and pride are the most general Causes of Schism as I see that he doth pag. 26 27 28. of this Sermon Causes you said as evident among them as their Schism it self and by which with no little art they bolster it up Thus they take to themselves the Title of the Servants of God and give to the People that of the godly and the gracious and for their encouragement magnifie their Numbers and which they take all occasions to represent As a Nonconformist can no sooner die but it shall be spread through all the Congregations who are told by their Ministers the Lords-day before his Interment that such a one is lately dead and to be buried at such a time from such a place where he desires them to be and to shew their Respects by attending his Corps to its Funeral In order to which his Praises are sounded from the Pulpit and he Sainted by some little Poet and his Sayings that have either been ordinarily used by him in Discourse or frequently dropped from him in the Pulpit are collected and then Sermon Poem and Sayings vented amongst the Multitudes crowding from all Quarters of the Town and that are as proud to carry one of them home as the poor Zealots in the Church of Rome are to get any Rag that hath but touched the Reliques of their Saint in a solemn Procession After which rehearsal you bid me consider how this would look if done in the Church of England But Sir this is a course that seems to me not at all unreasonable in their circumstances it being very necessary that they should above all things get the Peoples esteem and very fit that the People should testifie their esteem of them and why not in this way of Attendance on them For First It 's a comfort to the Church under the loss of their Pastor to see him respected when dead as he was when alive Secondly By burying their Pastor with honour and putting themselves into Mourning and engaging others to follow him to his Burial they do shew the respect that they had to him in a day of Persecution and Distress when despised by others and that they continued constant to him to the death Thirdly It 's good to shew the World that they are not so despicable for Quality or Number as is pretended And are not these Reasons sufficient to justifie their Practice in this case and to shew how it would not so well become you in your Church as it doth them in theirs But I perceive this that I said last of all stuck most in your stomach as you judged it a kind of an open Challenge and Defiance to Authority and you thought that you had me at a great advantage when you so readily brought Chapter and Page upon me from Mr. Jenkin on Jude pag. 623. viz. That miserable is that Commonwealth whose Manners have brought their Laws under their power For you considered not that this is spoken of Irreligious Persons and Civil Affairs but in the Matters of Religion I hope you know better and that the more contemptible the Laws about those things are made and the weaker the Authority is to put them into execution the safer they themselves be whom the Laws are designed against And besides do you think that Men ought not to make as publick a Profession of their Religion as with security they can and to let the Power understand how much it would be for their Safety and Interest to come over to the strongest Side And is it not far better for Authority to depend upon Religion than Religion upon Authority Where have you lived all this while that are yet to learn in so necessary a Point of Casuistical Divinity As for Mr. Jenkin himself when you said that he made very bold with the Reputation of others and took as great a liberty to revile as to commend and did produce him against himself on Jude pag. 184. viz. That it is Seducers policy to asperse the Ministers to cause a dislike of their Ministry and again pag. 394. That the great endeavour of Seducers is to be magnified or rather omnified to have all others debased and nullified I must confess that I have nothing to say and that what you pointed me to in the same Book pag. 521. â—ake away this sinful censuring from many Professors and there will nothing remain to shew them Religious whereas a just man is severe onely to himself holds still true It is a great fault in them and what if he hath miscarried in as I hope he hath repented of so by his silence upon that gentle Reproof given him in The Vindication of the Conforming Clergie doth seem to own I must acknowledge that my own Temper as well as my Religion hath so much endeared me to that most excellent Description of Charity 1 Cor. 13. Charity envieth not Charity vaunteth not it self is not puffed up doth not behave it self unseemly c. beareth all things believeth all things hopeth all things c. that were all other things in the Church of England as agreeable to me as the Temper of it it would mightily reconcile me to it We find no Martins no Centuries no Gangraena's no Glocester-Coblers no Stories or uncertain Reports picked up and maliciously improved by which the Reputations of their Adversaries are invaded and exposed to the World notwithstanding the Provocations they have received and the abundant matter that hath been formerly and of late afforded for such an History And there is nothing hath made me more out of love with my old Friend Mr. J. than a certain proneness that he hath discovered to make Invectives against others and to attend in the mean time so little to himself as to give occasion to others if they would take it to make them against him But I hope how little soever he respected
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-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-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-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
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-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
England declared in the Articles of Religion and herein what is purely Doctrinal we fully embrace and constantly adhere unto Again pag. 17. We know full well that we differ in nothing from the whole Form of Religion established in England but onely in some few things in outward Worship Herein too we have the concurrence of Mr. W. himself in his Separation yet no Schism p. 60. If you take it the Church of England for such Christians onely who are of the Faith in Doctrinals with those that hold the Thirty nine Articles here the Nonconformists come in for a share also who are of your Faith therein excepting those which respect Discipline and Ceremonies And pag. 62. It is evident that some sort of Errors in a Church though but tolerated may be a just ground of withdrawing though I do not charge the Church of England with any such Errors This therefore being thus acknowledged one would have thought the Argument might be fairly dismissed and that here could be no reason found for Separation And yet when we are come thus near it is like the two Mountains spoken of in Wales upon whose tops you may exchange Discourse and almost come to shaking of Hands and notwithstanding all there is little less than a days Journey betwixt you We seem to have brought the Matter to a perfect reconciliation but when we least thought of it we are at open War again For the Author last-mentioned grants as much as we can ask but immediately thrusts in a Reason or two that he thinks will maintain their Ground and vindicate their Practice notwithstanding The Doctrine he hath nothing against but yet the Preachers are Sometimes he saith they are contrary one to another some are for the Doctrine of Predestination others against it c. and how shall he then judge of their Faith and Doctrinals pag. 60. Sometimes he saith It is conceived many of them preach contrary to the Articles ibid. Sometimes again It is conceived that several of them do not honestly believe those Articles that they have professed to believe p. 62. And to make all sure because it may be objected That the People have liberty in this case of complaining he answers To what purpose when such Errors are publickly professed in printed Books and no course taken for correcting or ejecting of the Authors pag. 61. Things as impertinently as slanderously suggested For what though the Ministers differ among themselves in some Points as he doth after his Predecessors the Brownists affirm as you may see in the Nonconformists Answer to them pag. 4. is that a reason to forsake our Communion and doth he that forsakes ours for theirs find the case much amended Do not the Nonconformists as much differ from each other as any amongst us If not from whence proceed all those Disputes about Communion and Non-communion with us about the Imputation of Christ's Righteousness the nature of justifying Faith lawfulness and unlawfulness of prescribed Forms of Prayer of God's Prescience c. And why are Mr. How and Mr. Baxter c. so much teazed by some of their Fellows and the latter called Slanderer Dictator Self-saver and accused of Profaneness Blasphemy and what not as you may see in the Antidote to his Cure 1670 Is it not because they will not swallow down the absurdest of their Principles or do go further toward an accommodation of our unhappy Differences than they will allow But what are those Points that our Ministers thus differ among themselves or from our Church in Is it about the mode in Imputation or about the Object of Predestination c. These things the Church of England is not so minute and positive in If he will not believe me I shall turn him over to Mr. Hickman who hath in several Tracts particularly concerned himself in this Argument and may be supposed to understand it He in his Latin Sermon De Haeresium origine 1659. pag. 37. undertaking to answer Tilenus about the Doctrine of our Church concerning the Object of Predestination whether massa corrupta or no saith Apage nugas Non solet Ecclesia Anglicana in mysteriis hujusmodi explicandis vagari in eas quaestiones quae nimia subtilitate popularem captum effugiunt Is it about the special Grace of God in the conversion of a Sinner or the influence of the Holy Spirit in it Then I will dare him to produce any that are herein Nonconformists to the Doctrine of the Church of England and that teach That there is no special Grace exerted in the conversion of a Sinner or That the Holy Ghost is of no further use in the conversion of Men than as he first inspired those that delivered the Doctrine of Christianity c. as he slanderously doth say He may force and scrue and wrest but he cannot do it honestly and fairly But supposing there were several that did thus teach and that such Books were Licensed where this is affirmed Doth this presently make the Church Heretical Notwithstanding this I believe that the Church of England is in it self as Orthodox as theirs was in 1646. when Shlichtingius his Comment on the Hebrews or what was little better came out thus attested by Mr. J. Downame I have perused this Comment and finding it to be learned and judicious plain and very profitable I allow it to be printed and published I doubt they would have taken it very ill to have been then charged with Socinianism because that Book came out with such an Imprimatur from him that was deputed in those Times to give it And yet I never heard that Mr. Downame was corrected or ejected for so doing And may they continue Orthodox notwithstanding and we for such an escape be counted Heretical But how far a Church is concerned in such Cases I think will appear from what is said in The Divine Right of the Presbyterial Government pag. 265. The Church of Rome setting aside those particular Persons among them that maintained damnable Errors which were not of the Church but a predominant Faction in the Church continued to be a true Church of Christ until Luther's time as the unanimous consent of the Orthodox Divines confess yea as some think till the cursed Council of Trent till when the Errors among them were not the Errors of the Church but of particular Men. Now I hope they will be as favourable to us and give our Church as much allowance in this case as that of Rome and not count it the Error of the Church till by some Decree Canon or Article it is owned so to be Sir You may by this time perceive how hard these Persons are put to it when it makes them so quick to espy and busie to rake all the dirt they can together to make our Church deformed and worthy of all that defamation they have branded it with and of that distance they observe and keep from it How do they torture Phrases hale along Expressions whithout due Process to 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
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-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-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-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-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
in his Advice to the rest saith of it That Publick hearing without Personal conference seldom bringeth men to understand well what you say Sacrileg Disert pag. 93. And therefore that you conceived not how St. Paul's Wo or their Ordination did oblige them to flock up to the Capital City or to betake themselves to the chiefest Towns and to draw great numbers together no more than it did before Bartholomew in 62 to follow the same course But Sir I will onely ask you whether you think it not better to preach to many than to few and in publick than in corners and in Towns than Villages and in London than the Country In Villages People will jog on in their old way they have neither much curiosity nor leisure or whatever is there taught or learned spreads no further But you know teach London and you teach the whole Nation thence the Light before the Wars shone forth into all parts and after when Heresies were hatched and nourished up under her wings from her they spread all the Kingdom over as is observed by the Provincial Assembly of London in their Vindication pag 119. and the same way doubtless is still to be observed if any good is to be done And it is the same as to the Places of eminency in the Country And therefore whatever becomes of the remote Parts and the little Places great care is here to be taken that the Souls in Cities and Corporations be not deserted as the Author of Sacrilegious Desertion doth hint p. 69. and better leave those to shift for themselves than to leave these unsupplied Which gives a very good account why they flock so much from the Country to the Town And if you still persist to demand why it was not thought so before 62 the Answer is ready for then London was their own and the Pulpits were safe when kept by those that were of their own Persuasion But the case being now otherwise if they should retire and not keep up a distinct Party the City would be another thing and the whole Nation be in danger of Infection And then what would become of them and their Families For there are not very many of them that were bred up to the understanding of Trade or keeping Books of Account and that can shift for themselves as other Men and if put by that way of Livelihood where must they seek for it As there cannot be a walking without a moving as Mr. Jenkin judiciously observes on Jude pag. 447. so there cannot be an eating without Food and how Food is to be had on their part without Preaching is not easie to imagine Do you think if they had betaken themselves to instruct their Flocks that they left by private Conference as the Author of the Address to the Nonconformists propounds pag. 199. that those who now support them in point of Livelihood in the way they are in would do the same in the other way as that Author conjectures Nay if they were left to the mercy of the Act of Parliament which allows Five beside their own Family and did govern themselves by it can you think that would turn to any account Alas Sir you know Charity is grown cold in these times and if they put all upon that issue we may say God help them for it may be feared the People will not We know Sir and you cannot be ignorant of it that it 's a Publick way and the being followed and admired by Multitudes when the Members have the reputation of being joyned to a numerous and wealthy Congregation and where Trade may be promoted that opens the Purses and shall I say engages the Hearts of not a few and therefore if you will not allow them to preach in this way you must not allow them to live and eat as other Folk Methinks your own experience should open your eyes and let you see what difference is made betwixt him that labours in the Word and him that doth not betwixt him that preacheth at such convenient Seasons that he may resort to the Publick Worship and is willing to shew that he and the Church of England in effect are one and him that preacheth in opposition to it at the same time with the Publick and thereby proclaimeth that he and the Church are two Alas Sir the City-Mouse did not more excel the Country than one here doth the other in the Provisions of his Table and the Munificence of his Benefactors The one lives by Preaching and lives plentifully the other lives by his Learning in the sense of the Scholar that sold his Books to maintain himself with as some of them whom I know you love and reverence are reported to do and others forced to be beholden to Conformists that have made private Collections for them These are they that the Author of Sacrilegious Desertion pag. 111. is to be understood of when he saith That the French Impression of the Councils is too dear for the Purse of a Nonconformable Minister And besides Sir is it nothing think you for a Man to walk disconsolately through the Streets hardly taken notice of and his Worth and Learning covered by his Cloak and Modesty and another in the mean time sailing along perhaps with two or three Attendants and ever and anon one or other stepping forth to salute him with a lowly Reverence And is not this another material difference betwixt him that preacheth and him that preacheth not betwixt him that preacheth in the one way and him that preacheth in the other before spoken of Nay is it not come to this that those they call moderate yielding men are scarcely endured but even their Reputations are clancularly struck at by their Brethren insomuch that they are fain to carry it with more wariness and comply more than otherwise they would that they may not be the Marks of their Reproches Hence I believe it was that after the Book entituled The Cure of Church-Divisions had exasperated the Party Anno 1670. the Author to lick himself a little whole in their esteem made some amends for his transgression in his thundring Book of Sacrilegious Desertion in the Year 1672. And I guess that it is for the same reason that when he publickly professed That the notorious necessity of the People who were more than the parish-Parish-Church could hold moved him to preach at the same hours with the Publick and that he met not under any colour and pretence of any Religious Exercise in other manner than according to the Liturgie and the Practice of the Church of England and were he able that he would accordingly read himself yet that he never had that read and since his disposal of that Place doth preach occasionally in the Meeting-places of the City at the same hours where there is none of that necessity before pleaded by him and where the Churches generally rather want Auditors than Auditors Churches And so much are they under the awe of this that you
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.
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
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
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