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
and his Followers first stumbled pag. 37 38 39. Mr. Jenkin 2. Let them consider whether the want of reforming abuses proceed not from some unhappy obstructions in the exercise of Discipline rather than from the allowance of the Church Mr. Brinsley What though there are some failings in the execution through some unhappy obstructions in the exercise of Discipline yet cannot the Church stand charged with them pag. 40. Mr. Jenkin 3. Let them consider whether when they separate from Sinful mixtures the Church be not at that very time purging out those Sinful mixtures pag. 33. Mr. Brinsley Consider the manner in separating at such a time in a time of Reformation What separate from a reforming Church pag. 51 52. Mr. Jenkin Hath not God his Churâ—h even wâ—â—re corruption of Manners hath crâ—pt into a Church iâ— purity of Doctrine be maintained And is sepâ—ration from that Church lawful from which God doth not separate pag. 34. Mr. Brinsley Suppose there may be some nay many just Scandals amongst us by reason of corruption of manners yet is not this a sufficient ground of separation from a Church wherein there is purity of Doctrine pag. 50. Mr. Brinsley How dare any forsake that Church which God hath not forsaken p. 59. Mr. Jenkin Let them consider whether God hath made private Christians Stewards in his House to determine whether those with whom they communicate are fit Members of the Church or not or rather whether it be not their duty when they discover Tares in the Church in stead of separating from it to labour that they may be found good Corn that so when God shall come to gather his Corn in to his Garner they may not be thrown out Church-Officers are Ministerially betrusted with the ordering of the Church and for the opening and shutting of the Doors of the Churches Communion by the Keys of Doctrine and Discipline and herein if they shall be either hindred or negligent private Christians shall not be intangled in the guilt of their Sin p. 34 35. Mr. Brinsley God hath not made all private Christians Stewards nor yet Surveyors in his House so as that every one should take an exact notice of the conditions of all those whom they hold Communion with who are fit to be members of the Church and who not It is Cyprian's counsel What though there be some Tares discovered in the Church yet let us for our parts labour that we may be found good Corn that so when God shall come to gather his Crop into his Garner we may not be cast out Ministerially the Church-Officers whom Christ hath betrusted with the ordering of the Church them he hath made the Porters in his House for the opening and shutting the doors of the Churches Communion by the keys of Doctrine and Discipline Now in this case if either their hands be tied by any humane restrictions or if through negligence they let loose the Rains how private Christians should be entangled in the guilt of that sin it cannot be conceived pag. 414. Mr. Jenkin The Command not to eat with a Brother c. 1 Cor. 5. 11. concerns not Religious but Civil Communion by a voluntary familiar intimate Conversation either in being invited or inviting pag. 35. Mr. Brinsley That which Paul prohibits there is not properly a Religious but a Civil Communion not to mingle themselves with such scandalous Livers by a voluntary familiar and intimate Conversation in an ordinary way repairing to their Tables or inviting them to yours Mr. Jenkin Now though such Civil eating was to be forborn yet it follows not at all much less much more that Religious eating is forbidden Because Civil eating is arbitrary and unnecessary not so Religious which is enjoyned and a commanded Duty pag. 36. Mr. Brinsley If we may not have Civil much less Religious Communion Ans Not so neither inasmuch as the one is arbitrary and voluntary the other a necessary Communion pag. 45. Mr. Jenkin It should be our care to prevent Separation To this end 1. Labour to be progressive in the work of Mortification pag. 38. Mr. Brinsley How shall this Vnity be attained 1. To this end labour after new hearts Mr. Jenkin 2. Admire no Mans Person This caused the Corinthian Schism Take heed of Man-worship Mr. Brinsley How may Schism be prevented 6. Take heed of having the Persons of Men in admiration This occasioned all those Divisions in the Church of Corinth Take we heed how we look too much at Men. p. 59. Mr. Jenkin 3. Labour for Experimental benefit by the Ordinances Find the setting up of Christ in your hearts by the Ministry and then you will not dare to account it Antichristian If with Jacob we could say of our Bethels God is here we would set up Pillars Mr. Brinsley 4. Labour to see and acknowledge God in our Congregations Now if he be here how dare any withdraw When Jacob apprehended God present with him at Bethel Surely the Lord is in this place he sets up his Pillar there Have we met with him why do we not set up our Pillar here pag. 58. Mr. Jenkin 4. Neither give nor receive Scandals Give them not to occasion others to separate nor receive them to occasion thy own Separation Construe doubtful matters charitably Look not upon Blemishes with Multiplying-glasses or old Mens Spectacles Hide them though not imitate them Sport not your selves with others nakedness Mr. Brinsley 3. Take heed of Scandals whether of giving or receiving Of giving to drive off others of receiving to set off our selves Doubtful matters still construe them on the better part So doth Charity not looking upon Blemishes with Multiplying or Magnifying-glasses So far as may be without sin hide them Cursed Cham espies the nakedness of his Father and makes sport with it pag. 56. Mr. Jenkin 5. Be not much taken with Novelties New-Lights have set this Church on fire For the most part they are taken out of the Dark-Lanthorns of old Hereticks They are false and Fools-fires to lead Men into the Precipice of Separation Love Truth in an old dress let not Antiquity be a prejudice against nor Novelty an inducement to the entertainment of Truth Mr. Brinsley 2. Be not over-affected with Novelties As for those New-Lights which have set this Kingdom on fire at this day for the most part they are no other than what have been taken out of the Dark-Lanthorns of former Hereticks no other but ignes fatui false fires useful onely to mislead Tr th is lovely and ought to be embraced in whatever dress she cometh whether new or old As not Antiquity so neither should Novelty be any prejudice to Verity Mr. Jenkin 6. Give not way to lesser differences A little division will soon rise up to a greater Small Wedges make way for bigger Our hearts are like to Tinder a little spark will enflame them Be jealous of your hearts Paul and Barnabas separated about a small matter the taking of an Associate pag. 40 c. Mr. Brinsley 1. Take heed of lesser divisions Small Wedges make way for great ones Small differences sometimes rise to Divisions pag. 57. Mr. Brinsley 4. Bâ— jealous over our own heâ—rts they being like unto Tinder ready to take fire by the least spark It was no great matter that Paul and Barnabas differed vpon onely about the taking of an Associate pag. 71 c. Now Sir by this you may perceive how some Men do make their Books and Sermons and by what ways a Man may rise to the reputation of being a considerable Author he may cull and pick pilfer and steal and become Learned to a miracle an excellent Preacher and write even to a Folio and if he had but the Art of keeping men from poring into neglected Authors and prying into Books that are cast into corners might pass as such But as long as what is forgotten in one Age is revived in another and as long as it is become a Trade to collect Pamphlets I would advise your Friend to be more wary for the future and keep from writing a Folio and a Comment again And now Sir it is high time for me to conclude to whom it is no pleasure to deal in such a way and to converse with those kind of Books that you see my Design hath put me upon It is Charity to you and the World that hath led me along and I hope I have so managed it as shall be to the offence of none but those that are Enemies to Truth I am sure I have so much avoided all that might exasperate that I have for that reason cast aside Leaves of what some others might be tempted to have taken in If Mr. Jenkin hath been hardly dealt with he must thank himself who 〈◊〉 without provocation defamed others could not be suffered to run away with that out-cry which he hath made without a just Rebuke I am SIR Your Servant S. R. FINIS ADVERTISEMENT The RIGHT of TYTHES Asserted and Proved from Divine Institution Primitive Practice Voluntary Donations and Positive Laws With a Just Vindication of that Sacred Maintenance from the Cavils of Thomas Elwood in his Pretended Answer to the Friendly Conference Printed for E. Croft at the Seven Stars in Little Lumbard-street
or negligent private Christians shall not be intangled in the guilt of their Sin if they be humbled and use all lawful means for remedy though they do Communicate 6. Let them search Whether there be any Scripture-warrant to break off Communion with any Church when there is no defect in the Ordinances themselves onely upon this ground because some are admitted to them who because of their personal miscarriages ought to be debarred The Jews of old though they separated when the Worship if self was corrupted 2 Chron. 11. 14 16. yet not because wicked men were suffered to be in outward Communion with them Jer. 7. 9 10. Nor do the Precepts or Patterns of the Christian Churches for casting out of Offenders give any liberty to separation in case of failing to cast them out and though the suffering of scandalous Persons be blamed yet not the Communicating with them The Command not to eat with a Brother who is a fornicator or covetous c. 1 Cor. 5. 11. concerns not Religious but Civil Communion by a voluntary familiar intimate Conversation either in being invited or inviting as is clear by these two Arguments 1. That Eating which is here forbidden with a Brother is allowed to be with an Heathen But it 's the Civil Eating which is onely allowed to be with an Heathen Therefore it 's the Civil Eating which is forbidden to be with a Brother 2. The Eating here forbidden is for the punishment of the nocent not for a punishment to the innocent Now though such Civil Eating was to be forborn yet it follows not at all much less much more that Religious Eating is forbidden 1. Because Civil Eating is arbitrary and unnecessary not so Religious which is enjoyned and a commanded Duty 2. There is danger of being infected by the wicked in civil familiar and arbitrary Eatings not so in joyning with them in an holy and commanded Service and Ordinance 3. Civil Eating is done out of love to the Party inviting or invited but Religious is done out of love to Jesus Christ were it not for whom we would neither eat at Sacrament with wicked men nor at all To conclude this Separation from Churches from which Christ doth not separate is Schismatical Now it 's clear in the Scripture that Christ owneth Churches where Faith is found for the substance and their Worship Gospel-worship though there be many defects and sinful mixtures among them And what I have said concerning the Schismaticalness of separation because of the sinful mixtures of those who are wicked in practice is as true concerning separation from them who are erroneous in judgment if the Errours of those from whom the separation is made be not Fundamental and hinder Communion with Christ the Head And much more clear if clearer can be is the Schismaticalness of those who separate from and renounce all Communion with those Churches which are not of their own manner of constitution and modell'd according to the Platform of their own particular Church-order To refrain Fellowship and Communion with such Churches who profess Christ their Lord whose Faith is sound whose Worship is Gospel-worship whose Lives are holy because they come not into that particular way of Church-Order which we have pitch'd upon is a Schismatical rending of the Church of Christ to pieces Of this the Church of Rome are most guilty who do most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and circumscribe and bound the Church of Christ within the Limits and Boundaries of the Roman Jurisdiction even so as that they cast off all Churches in the World yea and cut them off from all hópe of Salvation who subject not themselves to their way Herein likewise those Separatists among our selves are heinously faulty who censure and condemn all other Churches though their Faith Worship and Conversation be never so Scriptural meerly because they are not gathered into Church-order according to their own Patterns In Scripture Churches are commended and dignified according as their fundamental Faith was sound and their Lives holy not according to the regularity of their first manner of gathering And notwithstanding the exactest regularity of their first gathering when Churches have once apostatized from Faith and Manners Christ hath withdrawn Communion from them And this making of the first gathering of People into Church-fellowship to be the Rule to direct us with whom we may hold Communion will make us refuse some Churches upon whom are seen the Scripture-characters of true Churches and joyn with others onely upon an Humane testimony because Men onely tell us they were orderly gathered Obs ult It should be our care to shun Separation To this end 1. Labour to be progressive in the work of Mortification The less carnal we are the less contention and division will be among us Are ye not carnal saith the Apostle and he proves it from their divisions Separation is usually but very absurdly accounted a sign of an high-grown Christian We wrangle because we are Children and are men in malice because children in holiness Wars among our selves proceed from the lusts that war in our members James 4. 1. 2. Admire no Mans Person The excessive regarding of some makes us despise others in respect of them When one Man seems a Gyant another will seem a Dwarf in comparison of him This caused the Corinthian Schism Take heed of Man-worship as well as Image-worship Let not Idolatry be changed but abolish'd Of this largely before upon having mens persons in admiration 3. Labour for experimental benefit by the Ordinances Men separate to those Churches which they account better because they never found those where they were before to them good Call not Ministers good as the young man in the Gospel did Christ complementally onely for if so you will soon call them bad Find the setting up of Christ in your Hearts by the Ministry and then you will not dare to account it Antichristian If with Jacob we could say of our Bethels God is here we would set up Pillars nay be such for our constancy in abiding in them 4. Neither give nor receive Scandals Give them not to occasion others to separate nor receive them to occasion thy own separation Watch exactly construe doubtful matters charitably Look not upon Blemishes with Multiplying-glasses or old Mens Spectacles Hide them though not imitate them Sport not your selves with others nakedness Turn separation from into lamentation for the Scandalous 5. Be not much taken with Novelties New-Lights have set this Church on fire For the most part they are taken out of the Dark-Lanthorns of old Hereticks They are false and Fools-fires to lead Men into the Precipice of Separation Love Truth in an old dress let not Antiquity be a prejudice against nor Novelty an inducement to the entertainment of Truth 6. Give not way to lesser differences A little division will soon rise up to greater Small Wedges make way for bigger Our Hearts are like to Tinder a little Spark will enflame them Be
from this Sermon in which Separation is unwarrantable and schismatical 1. It is not to be allowed when it is by reason of Mixt-Communion and admitting into Church-fellowship the vile with the precious This he handles at large from pag. 33. to pag. 37. and saith That it hath no Scripture-warrant And this hath been their constant Opinion So Mr. Firmin in his Separation examined pag. 40. Corrupt Members there were enough in the Jewish Church and so in the Christian Churches soon after and in the Apostles times but you have no example of separating from them So the Provincial Assembly of London in their Vindication of the Presbyterial Government pag. 134. Suppose there were some sinful mixtures at our Sacraments yet we conceive this is not a sufficient ground of a negative much less of a positive separation This they give the Reason of Because in what Church soever there is purity of Doctrine there God hath his Church though overwhelmed with scandals And therefore whosoever separates from such an Assembly separates from that place where God hath his Church which is rash and unwarrantable Mr. Vines in his Treatise of the Sacrament hath a whole Chapter viz. cap. 20. to shew the unlawfulness of it and saith pag 235. That to excommunicate our selves from Gods Ordinances if Men of wicked Life be not excommunicate for fear of pollution by them is Donatistical So Dr. Manton on Jude pag. 496. The Scandals of Professors are ground of mourning but not of separation And Mr. Baxter doth speak fully to it in his Cure of Church-Divisions pag 81. If you mark all the Texts of the Gospel you shall find that all the separation which is commanded in such cases besides the separation from Infidels and the Idolatrous World is but one of these two forts 1. That either the Church cast out impenitent Sinners by the Power of the Keys or 2. That private Men avoid all private familiarity with them But that the private Members should separate from the Church because such Persons are not cast out of it shew me one Text to Prove it if you can The consideration of this made the Author of the Book called Nonconformists no Schismaticks to quit this Argument concluding pag. 16. with good reason That if one Mans sin desileth another that Communicates with him who can assure himself of any Scriptural Communion on this Side Heaven All which I have produced and could indeed tire you with Quotations of this kind on purpose to let you see how much the Author of Separation yet no Schism doth run counter to his own Party and withal how little acquaintance with this Argument will serve to shew the weakness and inconsistency of that Tract He puts the case thus pag. 56. If Ministers or many of the Members are much corrupted or the Members onely commonly so but connived at it is a sufficient ground for the sound to withdraw And for this he gives two Reasons 1. Lest under the pretence of Peace they should be guilty of the greatest Uncharitableness and that is the hardning and encouraging them in their abominable Impieties 2. Because the sound ought by the Law of God and Nature to provide for their own safety for they cannot but be in apparent danger by Communicating with such Now granting the Case so to be yet separation will not be granted lawful by themselves upon the Reasons which he there gives I shall refer him for an Answer to the first of the Letters that passed betwixt the Ministers of Old and New England published by Mr. Ash and Mr. Rathband 1643. as thought by them at that time very seasonable When those of New England had said That by joyning with an insufficient and unworthy Ministry they did countenance them in their Place and Office pag. 8. it is answered pag. 11. The Scripture teacheth evidently not onely that the People by joyning do not countenance them in their Place and Office but that they must and ought to joyn with them in the Worship of God and in separating from the Ordinance they shall sin against God From whence you may observe That the countenancing of such whom the Word of Truth doth condemn as not approved Ministers of God as it 's there said is no reason to discharge us of our Duty and if Separation be not otherwise our Duty the fear of hardning others by our Communion with them will never make it to be so Surely this might have been very well thought to be the effect of the same Practice in the Church of Corinth where there was as the Provincial Assembly of London observeth in their Vindication pag. 134. such a profane mixture at their Sacrament as we believe few if any of our Congregations can be charged withal And yet the Apostle doth not persuade the godly Party to separate much less to gather a Church out of a Church Which yet had been very necessary if this Author's Reason had been of any force And his second Reason viz. Care of our own safety will also have no place here if Mr. Jenkin's Authority will signifie any thing with him who speaking in this Sermon p. 36. of that Text 1 Cor. 5. 11. of not eating with a Brother c. shews very well that it is to be understood of Civil and not Religious eating and gives this as one Reason for it viz. That there is danger of being infected by the wicked in civil familiar and arbitrary eatings not so in joyning with them in an holy and commanded Service and Ordinance If we follow the Apostles Precept of having no familiar and ordinary converse with Fornicators Covetous Idolaters Drunkards c. we may be assured that we shall be in no danger of Infection by their Company in Religious Offices and Duties where there is little or no converse opportunity and way for it The case I acknowledge is sad when such are to be found amongst Christians and that Discipline is not exercised upon them but I ought not to leave my Place and Duty because such do joyn with me in it or to separate from the Church of God because such continue in its Communion For this is to tear the Church in pieces and the Doctrine that drives to it is very pernicious Take the Character of it from the Provincial Assembly in their Vindication pag. 124. That Doctrine that crieth up Purity to the ruine of Vnity is contrary to the Doctrine of the Gospel But truly the case is not so bad with us as it is represented I know there are some that do object as J. Rogers did in 1653. The Parish-Churches are not rightly constituted for there is in them ranting revelling To whom I shall reply as Mr. Crofton did then to him in his Bethshemesh clouded pag. 103. O sharp sentence severe censure at one word pronounced on all Parishes indefinitely the Position whence it flows had need be well proved and the Inference well backed For I must needs say that what Mr. Firmin in
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
may continue there without being guilty of the Sin of them How far the first of these is and ought to be acknowledged I have shewed above at pag. 62. And how far the latter you may see in Mr. Brinsley's Arraignment of Schism pag. 50. Though toleration of some unwarrantable mixtures in a Church be an evil yet it is not so great an evil as Separation upon that ground This was the Opinion of the Five dissenting Brethren in their Apologetical Narration pag. 6. We have always professed and that in those times when the Churches of England were the most either actually over-spread with defilements or in the greatest danger thereof That we both did and would hold a Communion with them as the Churches of Christ And this they agreed to upon this consideration that otherwise there hath been no Church yet nor will be to the day of Judgment which Persons otherwise perswaded could or can hold Communion with as you may find it in the old Nonconformists Letters to those of New-England pag. 12. Mr. Firmin's Separation examined pag. 25. and the Vindication of the Provincial Assembly pag. 135. 2. I add That the imposition of things unlawful or so thought to be in a Church makes a Person in this case no farther concerned than as they are imposed on him For if Corruptions tolerated are no bar to Communion then they are not when imposed meer Imposition not altering the Nature as Mr. Crofton saith in his Jerubbaal pag. 27. 3. Imposition in some things unlawful or supposed so to be will not justifie a separation from what is lawful The Author of Separation yet no Schism in his Epistle to the Reader thus pleads for the People The People are not always free from such Impositions which they extremely suspect as sinful as that they cannot enjoy Baptism for their Children without the Cross nor receive the Lords Supper without Kneeling to name no more as well he could not But suppose that these things are imposed and what they extremely suspect can this be a Reason for their separation in those things where nothing of this nature is Certainly in obedience to Magistrates and for Communion with a Church we ought to go as far as we can and what I cannot do is no excuse for the omission of what I can Thus did the old Nonconformists think and practice as I observed to you before from the Vindication of the Provincial Assembly pag. 135. That though some of them thought it unlawful to receive the Sacrament kneeling yet they held Communion with the Church in the rest And accordingly Mr. Firmin argues in his Separation examined pag. 29. Suppose there should be some Humane mixtures are all the Ordinances polluted Why do you not communicate with them in those Ordinances which are pure Now if this be true what shall we say to them that have nothing to object against the greatest part of what they are required to communicate with us in and yet keep up a total and positive Separation from us as if all Parts were alike infected and that from the Crown of the Head to the Sole of the Foot there was nothing but Wounds and putrifying Sores 4. The meer suspicion that a Person may have of the unlawfulness of what is imposed will not justifie his omission of or separation in that particular For he ought to come to some resolution in it and in case of Obedience Communion and Charity to go against such his Suspicion To this purpose speaks Mr. Geree in his Resolution of Ten Cases 1644. Things wherein doubts arise are of a double nature 1. Meerly arbitrary and at my own dispose 2. That are under command as coming to the Sacrament Obedience to the Higher Powers in things lawful If Scruples arise about these and a Man doubts he sins if he acts and he also doubts he sins if he forbears c. In this case he must weigh the Scales and where he apprehends most weight of Reason must incline that way though the other Scale be not altogether empty And this done after humble and diligent search with bewailing our infirmity that we are no more discerning will be accepted by God God puts not his People on necessity of sinning nor can our Scruples dispense with his Commands So Mr. Faldo in his Quakerism no Christianity pag. 93. In doubtful and difficult Cases wherein we cannot reach the knowledge of our Duty it 's our Duty to follow the Examples of the greatest number of the Saints c. And then surely what will serve in such a case to let us dispense with our Doubts will much more in Obedience to Governours and for Communion with a Church This I thought to have more largely handled as it 's thought a new and late Argument used by Bishop Sanderson c. but what I can prove to be of old the common Resolution of the Case and as the contrary is pleaded for from Mr. Hales But lighting happily upon a Book called Mr. Hales's Treatise of Schism examined wrote by a Learned Person I shall refer you to it where he particularly undertakes this Point pag. 110 c. Having thus made good the Three Propositions abovesaid and shewed That the Church of England is a True Church That there is a Separation from it and That this Separation is voluntary and unnecessary that which remains is not to be denied viz. That therefore the present Separation is Schismatical So that now you may see in what condition those of our dissenting Brethren are that withdraw from the Communion of our Church and how little able they will be to reconcile their present Proceedings to their former Principles and Professions It was once said by them in the Vindication of the Presbyterial Government pag. 133. We dare not make separation from a true Church by departing from it as you do speaking to the Independents Then Independency was what they proved to be Schism because 1. Independents do depart from our Churches being true Churches and so acknowledged by themselves 2. They draw and seduce Members from our Congregations 3. They erect separate Congregations 4. They refuse Communion with our Churches in the Sacraments Now we judge that no Schism is to be tolerated in the Church as say the London-Ministers in their Letter to the Assembly pag. 3. Then the inevitable Consequences of it could be discovered and represented as that by it Peoples minds would be troubled and in danger to be subverted bitter heart-burning would be fomented and perpetuated godly painful and orthodox Ministers be discouraged and despised the life and power of Godliness be eaten out by frivolous Disputes and the whole Course of Religion in private Families be interrupted and undermined as they there say pag. 4. Then Church-Division was as great a Sin as Adultery and Theft as Dr. Bryan maintains in the Publick Disputation at Kilingworth 1655. pag. 28. Then it was pleaded That they Covenanted not onely against Sin but Schism as saith Mr. Watson in
is called by the name of Schism pag. 22. Mr. Brinsley There is to use his terms Camero a negative and a positive Separation The former is simplex secessio when one or more do quietly and peaceably withdraw themselves from Communion with a Church not making head against that Church from which they are departed The other when persons so withdrawing do consociate and draw themselves into a distinct and opposite Body setting up a Church against a Church This is that which Augustine and other Divines after him call the setting up of an Altar against an Altar And this is it saith that judicious Author which in a peculiar manner and by way of eminency is called by the name of Schism pag. 16. Mr. Jenkin Schism beeomes sinful either in respect 1. of the groundlesness or 2. the manner thereof 1. The groundlesness when there is no casting of persons out of the Church by an unjust Censure of Excommunication no departure by unsufferable Persecution no Heresie nor Idolatry in the Church maintained 2. The manner of Separation makes it unlawful when 't is made without due endeavour and waiting for Reformation of the Church from which the departure is and such a rash departure is against Charity which suffers both much and long all tolerable things It is not presently distasted when the justest occasion is given it first useth all possible means of remedy The Chyrurgeon reserves Dismembring as the last remedy It looks upon a sudden breaking off from Communion with a Church which is a dismembring not as Chyrurgery but Butchery pag. 23. Mr. Brinsley Vnwarrantable either for ground or manner The former an unjust the latter a rash Separation each a Schism Vnjust when there is no Persecution no spreading Error or Heresie no Idolatry 2. The manner which if sudden and heady without due endeavour and expectance of Reformation in that Church it may be a rash and consequently an unwarrantable Separation inasmuch as it is opposite to Charity it being the nature of Charity to suffer much and long all things which are sufferable It is not presently distasted so as to fly off upon every small and trivial occasion no nor yet upon a just and weighty one without first assaying all possible means of remedy So deals the wary and careful Chyrurgeon with his Patient not presently fall to dismembring reserving it for the last remedy So deals Charity by the Church not presently separate and break off Communion which is the dismembring of a Church No this saith Camero is not Chyrurgia but Carnificina which Mr. Cotton englisheth rightly not Chyrurgery but Butchery pag. 24 25. Mr. Jenkin I shall not spend time to compare it with Heresie though some have said that Schism is the greater sin of the two Aug. contr Don. l. 2. c. 6. tells the Donatists that Schism was a greater sin than that of the Traditores who in time of Persecution through fear delivered their Bibles to Persecutors to be burnt A sin at which the Donatists took so much offence that it was the ground of their Separation pag. 24. Mr. Brinsley Musculus informs me of some who in point of sinfulness have compared Schism with Heresie and others who have aggravated it beyond it as the greater evil of the two Augustine tells the Donatists contr Don. l. 2. c. 6. that their Schism was a greater sin than that which they took such high offence at and which was the ground of their separation viz. the sin of the Traditores such as in time of Persecution had through fear delivered up their Bibles to the Persecutors to be burnt pag. 17 18. Mr. Jenkin In respect of Christ 1. It 's an horrible indignity offered to his Body as the Apostle speaks 1 Cor. 1. 15. and makes him to appear the Head of two Bodies How monstrous and dishonourable is the very conceit hereof 2. It 's rebellion against his Command his great Command of Love The Grace of Love is by some called the Queen of Graces and it 's greater than Faith in respect of its Object not God onely but Man its Duration which is eternal its manner of working not in a way of receiving Christ as Faith but of giving the Soul to him pag. 24. Mr. Brinsley It is injurious to Christ who seemeth by this means to be as it were divided So Paul urgeth it Is Christ divided Himself hereby made the Head of two disagreeing Bodies which is dishonourable and monstrous to conceive of him pag. 19. Mr. Brinsley It 's opposite to so great a Grace as Charity Charity the Queen of Graces greater than Faith 1. In regard of the Object Faith respecteth God onely but Charity both God and Man 2. In regard of the manner of working Faith worketh intramittendo by receiving and letting in Christ and his Benefits but Charity extramittendo by giving out the Soul 3. In regard of duration Charity is for eternity p. 18. Mr. Jenkin By Divisions among our selves we endeavour to divide our selves from him in and from whom is all our fulness Upon the Stock of Schism commonly Heresie is grafted There is no Schism saith Jerome but ordinarily it inventeth and produceth some Heresie that so the Separation may seem the more justifiable The Novatians and Donatists from Schism fell to Heresies Our Times sadly comment upon this Truth they equally arising unto both pag. 25 26. Mr. Brinsley By dividing themselves from the Body they are in a dangerous way to divide themselves from the Head Schism maketh way to Heresie So Jerome There is no Schism but ordinarily it inventeth and broacheth some Heresie that so the Separation may seem the more justifiable A Truth sufficiently experimented in those ancient Schismaticks the Novatians and Donatists who from Schism fell to be Authors or Defenders of Heretical Opinions We have a late and dreadful Instance pag. 22. Mr. Jenkin It s injurious to the peace and quietness of the Church If the natural Body be divided and torn pain and smart must needs follow The tearing and rending of the mystical Body goes to the Heart of all sensible Members they often cause the Feverish Distempers of Hatred Wrath Seditions Envying Murders Schism in the Church puts the Members out of joynt and disjoynted Bones are painful All my bones saith David are out of joynt Church-Divisions cause sad thoughts of Heart pag. 27. Mr. Brinsley The Church is hereby disquieted Even as it is in the natural Body if there be a solutio continui so as it be divided it breedeth smart and pain The mystical Body cannot be rent and torn by Divisions but it goeth to the heart of all the sensible Members The divisions of Reuben were great thoughts of heart oft-times breeding those Feverish distempers of Hatred Variance Wrath Seditions I and Murders too p. 21. Mr. Brinsley Schism in the Church puts the Members out of joynt Bones out of joynt are painful Thence David borrows this expression All my bones are out of joynt Such are Schisms in