Doctrine with their Bloods have sundry eminent Instruments of Christ endeavoured to reclaim the Popish from their Errours but in stead of being reclaimed they anathematized them with the dreadfulest Curses excommunicated yea murdered and destroyed multitudes of those who endeavoured their Reducement not permitting any to trade buy or sell to have either Religious or Civil Communion with them except they received the Beasts mark in their hands and foreheads All which considered we might safely forsake her nay could not safely do otherwise Since in stead of our healing of Babylon we could not be preserved from her destroying of us we did deservedly depart from her and every one go into his own Country and unless we had done so we could not have obeyed the clear Precept of the Word Apoc. 18. Come out of her my people c. Timothy is commanded to withdraw himself from perverse and unsound Teachers 1 Tim. 6. 3 5. Though Paul went into the Synagogue disputing and persuading the things concerning the Kingdom of God yet when divers were hardened and believed not but spake evil of that way he departed from them and separated the Disciples Acts 19. 9. And expresly is Communion with Idolaters forbidden 2 Cor. 6. 14 17. What fellowship hath righteousness with unrighteousness what communion hath light with darkness what concord hath Christ with Belial what agreement hath the Temple of God with Idols Come out from among them and be ye separate And Hos 4. 15. Though thou Israel play the harlot yet let not Judah offend and come ye not unto Gilgal neither go ye up to Bethaven Though in name that place was Bethel the House of God yet because Jeroboam's Calf was set up there it was indeed Bethaven the House of Vanity If Rome be a Bethaven for Idolatry and corrupting of Gods Worship our departure from it may be safely acknowledged and justified In vain therefore do the Romanists Stapleton Sanders c. brand our separation from them with the odious name of Donatism and Schism it being evident out of Augustine that the Donatists never objected any thing against nor could blame any thing in the Church from which they separated either for Faith or Worship whereas we have unanswerably proved the Pseudo-Catholick Roman Church to be notoriously guilty both of Heresie and Idolatry and our Adversaries themselves grant in whatever Church either of these depravations are found Communion with it is to be broken off I shall conclude this Discourse with that Passage out of Musculus concerning Schism There is saith he a double Schism the one bad the other good the bad is that whereby a good Vnion the good whereby a bad Vnion is broken asunder If ours be a Schism it is of the latter sort Obs 3. The voluntary and unnecessary dividing and separation from a true Church is Schismatical When we put bounds and partitions between it and our selves we sin say some as did these Seducers here taxed by Jude If the Church be not Heretical or Idolatrous or do not by Excommunication Persecution c. thrust us out of its Communion If it be such as Christ the Head hath Communion with we the Members ought not by separation to rend and divide the Body To separate from Congregations where the Word of Truth and Gospel of Salvation are held forth in an ordinary way as the Proclamations of Princes are held forth upon Pillars to which they are affixed where the Light of the Truth is set up as upon a Candlestick to guide Passengers to Heaven To separate from them to whom belong the Covenants and where the Sacraments the Seals of the Covenant are for substance rightly dispensed where Christ walketh in the midst of his golden candlesticks and discovers his Presence in his Ordinances whereby they are made effectual to the Conversion and Edification of Souls in an ordinary way where the Members are Saints by a professed subjection to Christ and his Gospel and haply have promised this explicitly and openly where there are sundry who in the judgment of Charity may be conceived to have the work of Grace really wrought in their Hearts by walking in some measure answerable to their Profession I say to separate from these as those with whom Church-communion is not to be held and maintained is unwarrantable and Schismatical Pretences for Separation I am not ignorant are alledged frequently and most plausibly that of Mixt Communion and of admitting into Church-fellowship the vile with the precious and those who are Chaff and therefore ought not to lodge with the Wheat Answ 1. Not to insist upon what some have urged viz. That this hath been the stone at which most Schismaticks have stumbled and the Pretence which they have of old alledged as having ever had a Spiritum Excommunicatorium a Spirit rather putting them upon dividing from those who they say are unholy than putting them upon any godly endeavours of making themselves holy as is evident in the Examples of the Audaeans Novatians Donatists Anabaptists Brownists c. 2. Let them consider Whether the want of the exact purging and reforming of these Abuses proceed not rather from some unhappy Obstructions and political Restrictions whether or no caused by those who make this Objection God knows in the exercise of Discipline than from the allowance or neglect of the Church it self Nay 3. Let them consider Whether when they separate from sinful mixtures the Church be not at that very time purging out those sinful mixtures And is that a time to make a separation from a Church by departing from it when the Servants of Christ are making a separation in that Church by reforming it But 4. Let it be seriously weighed That some sinful mixtures are not a sufficient cause of separation from a Church Hath not God his Church even where corruption of Manners hath crept into a Church if purity of Doctrine be maintained And is separation from that Church lawful from which God doth not separate Did the Apostle because of the sinful mixtures in the Church of Corinth direct the Faithful to separate Must not he who will forbear Communion with a Church till it be altogether freed from mixtures tarry till the day of Judgement till when we have no promise that Christ will gather out of his Church whatsoever doth offend 5. Let them consider Whether God hath made private Christians Stewards in his House to determine whether those with whom they Communicate are fit Members of the Church or not Or rather Whether it be not their duty when they discover Tares in the Church in stead of separating from it to labour that they may be found good Corn that so when God shall come to gather his Corn into his Garner they may not be thrown out Church-Officers are ministerially betrusted with the Ordering of the Church and for the opening and shutting of the doors of the Churches Communion by the Keys of Doctrine and Discipline And herein if they shall either be hindred
the Church causing sad thoughts of heart pag. 67. Mr. Jenkin It 's opposite to the Edification of the Church Division of Tongues hindred the building of Babel and doubtless Division in Hearts Tongues Hands and Heads must needs hinder the building of Jerusalem While Parties are contending Churches and Common-wealths suffer In troublous times the Walls and Temple of Jerusalem went but slowly on pag. 27. Mr. Brinsley The Church is hereby hindred in the Edification of it We know what it was that hindred the building of Babel even a Schism in their Tongues division of Languages And surely there is no one thing that can more hinder the building of Jerusalem when Christians shall be divided in their Heads Hearts Tongues Hands As it is in Civil Wars whilst the Parties are contending the Commonwealth suffers The Wall and Temple of Jerusalem went slowly on in troublous Times pag. 21. Mr. Jenkin When Church-Members are put out of joynt they are made unserviceable and unfit to perform their several Offices They who were wont to joyn in Prayer Sacraments and Fasting and were ready to all mutual Offices of Love are now fallen off from all pag. 28. Mr. Brinsley Members of the Church being put out of joynt by Schism become unuseful to the Body unapt to those Duties and Services which before they performed How is it that those who were wont to joyn with the Churches in Hearing Prayer Sacraments and were so ready to all mutual Offices of Love are now fallen off from all pag. 67. Mr. Jenkin Our Separation from Rome was not before all means were used for the cure and reformation of the Romanists by the discovery of their Errours that possibly could be thought of notwithstanding all which though some have been enforced to an acknowledgement of them they still obstinately persist in them Our famous godly and learned Reformers would have healed Babylon but she is not healed Many skilful Physicians have had her in hand but she grew so much the worse In stead of being reclaimed they anathematized them with the dreadfullest Curses excommunicated yea murdered and destroyed multitudes of those who endeavoured their reducement not permitting any to trade buy or sell to have either Religious or Civil Communion with them except they received the Beasts Mark in their Hands and Foreheads All which considered we might safely forsake her Since in stead of healing Babylon we could not be preserved from her destroying of us we did deservedly depart from her and every one go into his own Country and unless we had done so we could not have obeyed the clear Precept Apoc. 18. Come out of her my people pag 29 30. Mr. Brinsley Our Separation was necessitated through their obstinacy in their Errors which notwithstanding the discovery of them and that so clear as that some of their own have been enforced to an acknowledgement of them and all ways and means used for their Reformation they still persist in What then remains but a cutting off We would have healed Babylon but she is not healed What then followeth Forsake her and let us go every one to his own Country How many Physicians have had her in hand Luther c. and the rest of our pious Reformers but all to no purpose We were enforced she not permitting any to trade buy or sell to have either Religious or Civil Communion with her except they receive her Mark in their Hands and Foreheads But on the other hand anathematizing them These things considered let God and the World be judge whether our Separation from them be voluntary Not unjust being warranted by Authority of Scripture commanding this separation Come out of her my People Rev. 18. 4. pag. 27 28. Mr. Jenkin To separate from Congregations where the Word of Truth and Gospel of Salvation are held out in an ordinary way as the Proclamations of Princes are held forth upon Pillars to which they are affixed where the Light of Truth is set up as it were upon a Candlestick to guide Passengers to Heaven to separate from them to whom belong the Covenants and where the Sacraments the Seals of the Covenant are for substance rightly dispensed where Christ walketh in the midst of his golden Candlesticks and discovereth his presence in his Ordinances whereby they are made effectual to the conversion and edification of Souls in an ordinary way where the Members are Saints by a professed subjection to Christ where there are sundry who in the judgement of Charity may be conceived to have the work of Grace really wrought in their hearts by walking in some measure answerable to their Profession I say to separate from these as those with whom Church Communion is not to be held is Schismatical pag. 31 32. Mr. Brinsley Are not our Congregations true Churches What are not here the Pillars of Truth Is not the Word of Truth the Gospel of Salvation here held forth and that in an ordinary and constant way even as the Edicts and Proclamations of Princes are wont to be held forth by Pillars to which they are affixed where the Light of Gods Truth is set up and held forth for the guiding of passengers in the way to Eternal Life Are not here the golden Candlesticks where the Seals of Gods Covenant the Sacraments of the New Testament are for substance rightly dispensed where there is the presence of Christ in the midst of his Ordinances so as in an ordinary way they are made effectual to the conversion and salvation of many where Christ sitteth walketh in the midst of his golden Candlesticks where there are Societies of visible Saints all such by outward profession and a considerable part of them walking in measure answerable to that profession can it be questioned where these are whether there be true Churches of Christ pag. 29 30. Mr. Jenkin The voluntary and unnecessary Separation from a true Church is Schismatical pag. 31. Mr. Brinsley Schism is a voluntary and unwarrantable Separation from a true Church pag. 23. Mr. Jenkin Pretences for Separation are alledged frequently and most plausibly Mixt Communion and of admitting into Church-fellowship the vile with the precious and those who are Chaff and therefore ought not to lodge with the Wheat Mr. Brinsley Sinful mixtures are tolerated among you There is not that due separation of the Wheat from the Chaff the precious from the vile but all sorts are admitted Mr. Jenkin Answ 1. Not to insist upon what some have urged viz. That this hath been the Stone at which most Schismaticks have stumbled and the pretence which they have of old alledged as is evident in the examples of the Audaeans Novatians Donatists Anabaptists Broâ—nists pag 33. Mr. Brinsley Answ 1. I might here mind them That this hath been the common Stock whereupâ—n Schism hath been usually grafted the common pretence taken up by all Schismaticks the Novatians Audaeans Donatists from the same Root sprung that later Schism of the Anabaptists It was the same Stone at which Brown
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
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
for Ecclesiastical Matters It is the joyning together in the Ordinances of God which makes a Church a True Church as Mr. Brinsley saith in his Arraignment of Schism pag. 31. And it 's the joyning together in them according to the Laws established amongst us that makes such a Church to be the Church of England I must profess Sir to you That I can hardly forbear to expose that Book of Sacrilegious Desertion that as much abounds with Ill-nature Self-conceit Confusion and Self-contradiction as any that I have met with of that kind but because the Author hath been in many things of good use to the Church of God I shall not treat him with that rigour such a Book deserves and shall therefore proceed to shew That this Church is a True Church He indeed pag. 43. of that Book when it had been objected against the present separation That their Members are taken out of True Churches replies How many Bishops have written that the Church of Rome is a True Church c. and must no Churches therefore be gathered out of them Her it should be thereby disingenuously insinuating That the Church of England is no otherwise a true Church than that of Rome and may as safely be separated from Now how the Church of Rome is said to be a true Church Mr. Brinsley will inform us pag. 26. of his Arraignment of Schism There is a twofold Trueness Natural the one Moral the other In the former sense a Cheater a Thief may be said to be a true Man and a Whore a true Woman and till she be divorced a true Wife yea and the Devil himself though the Father of Lies yet a true Spirit And in this sense we shall not need to grutch the Church of Rome the name of a true Church if not so why do we call her a Church A Church she is in regard of the outward Profession of Christianity but yet a false Church true in Existence but false in Belief c. not so a true Church but that she is also a false Church an Heretical Apostatical Antichristian Synagogue But whether the Author of Sacrilegious Desertion hath the same thoughts of the Church of England let pag. 76. shew where he saith As I constantly joyn in my Parish-Church in Liturgie and Sacraments so I hope to do while I live if I live under as honest a Minister at due times And he would by all means have their Assemblies accounted onely as Chappel-Meetings pag. 15. with respect to the Publick Now God forbid that all this should be and that in the mean time he should think that the Church of England is no more a true Church than the Church of Rome and not more to be held Communion with But the contrary is evident from him and so his abovesaid Insinuation the more blame-worthy But however let him think as he pleaseth it is very obvious that the constant Opinion of the old Nonconformists was That the Church of England was a true Church and what as such they thought that they were oblig'd to hold Communion with So Mr. Baxter in his Preface to the Cure of Church-Divisions saith of them The old Nonconformists who wrote so much against Separation were neither blind nor Temporizers They saw the danger on that side Even Brightman on the Revelation that writeth against the Prelacy and Ceremonies severely reprehendeth the Separatists Read but the Writings of Mr. J. Paget Mr. J. Ball Mr. Hildersham Mr. Bradshaw Mr. Bains Mr. Rathband and many such others against the Separatists of those Times and you may read that our Light is not greater but less than theirs c. So Mr. Crofton in his Reformation not Separation though several of them he evidently wrongs that were far from any disaffection to the Order and Discipline of the Church as Ridley c. pag. 43. Tindal Hooper Ridley Latimer Farrar Whitaker Cartwright Bains Sibbs Preston Rogers Geree J. Ball Langly Hind Nicols c. groaning under retained Corruptions c. yet lived to their last breath in constant Communion with the Church And this they did upon the supposition of this Truth Nay so far were they persuaded of this that they did prefer it to most Churches in the World So the Letters betwixt the Ministers of Old and New-England published by Mr. Ash and Mr. Rathband 1643. If we deny Communion with such a Church as ours there hath been no Church this thousand years with which a Christian might lawfully joyn When the Wars began there were those indeed that talked otherwise and then they would persuade the People that there was no difference betwixt that and Rome as Mr. Marshal in his Sermon upon the Vnion of the Two Houses Jan. 18. 1647. All Christendom except Malignants in England do now see that the Question in England is Whether Christ or Antichrist shall be Lord and King Then those that were suspended before the Long-Parliament time were the Witnesses that were slain and the Prelacy was an Antichristian Power and the taking away of that and the Ceremonies was the tenth part of the City falling as Mr. Woodcock did expound it in his Sermons of the two Witnesses 1643. pag. 83 86. Then they were the Amorites and there was the cup of abomination amongst them as you may find it in a Book called The Principal Acts of the General Assembly convened at Edinburgh May 29. 1644. pag. 19. But when the Tide began to turn and Presbytery was opposed and in great danger of being run down by Independency they changed their Tune and began to plead for the Truth of it and their Propriety in it Thus we find Ordination according to the Church of England maintained by the London-Ministers in their Vindication pag. 143. We do not deny but that the way of Ministers entring into the Ministry by the Bishops had many defects in it But we add That notwithstanding all the accidental corruptions yet it is not substantially and essentially corrupted By Dr. Seaman in his Answer to the Diatribe by Mr. Brinsley of Schism page 31. by Mr. Firmin in his Separation examined page 23. Then we are told That Preaching and Prayer were kept pure in the Episcopal days by Mr. Firmin ibid. pag. 29. And to shew you how reverendly they spoke of this Church I will onely quote it from one that must be thought to speak out of no affection and that is J. Goodwin in his Sion College visited pag. 26. Doubtless the real and true Ministers of the Province of London having such abundant opportunity of converse with Travellers from all Parts cannot but be full of the truth of this Information That there was more of the truth and power of Religion in England under the late Prelatical Government than in all the Reformed Churches besides But you will say All this may be granted and yet nothing said for the Case is altered the Church of England not being now what it was then This I acknowledge the Author of
Firmin is so pestered with that he answers it after this sort in his Separation examined pag. 28 29. But this Objection hath no place in these Churches for Prayer Preaching Administration of the Sacraments yea Discipline they had in the Episcopal days c. As if that were sufficient to vindicate what they wanted in theirs The Case then was plainly thus That they were some Years without any setled Constitution That though the Province of London was by an Ordinance 1645. divided into Twelve Classical Elderships yet after all the Ordinances about it the very Form of Government was not ordered to be published till 29 Aug. 1648. nay nor the Articles of Religion agreed to be printed till about a Month before And yet notwithstanding then the Cry was Independency a great Schism and worse than Popery as Adam Steuart in his Zerubbabel to Sanballat p. 53. and Separation from them Schismatical Now if it must be so when no body knew what the Church was nor they themselves knew what Foundation to lay it upon if J. Goodwin in his Sion College visited pag. 10. or J. L. in his Plain Truth pag. 6. are to be believed and as Mr. Brinsley pag. 49. doth not deny then what must it not be when it is from a Church that is established and whose Articles Constitutions and Orders are and have been time out of mind setled as ours is If in 1647. there was a Church and a Church of England as the Ministers sent by the Parliament in that Year to Oxford did maintain and as the Form of Church-Government to be used in the Church of England printed by Order of Parliament 1648. doth acknowledge then certainly such a thing there is now to be found To conclude this If the old Nonconformists thought the Church of England to be a true Church and what they did think themselves obliged to hold Communion with If the present Nonconformists when time was did declare as much If the Church of England doth not now differ from what it was when they so thought of it and that it is much more a Church than what that was that the Independents were accounted by them Schismaticks for withdrawing from Then I hope their Separation from us will be allowed to be unwarrantable And now I know not what can be said unless with the Author of Sacrilegious Desertion pag. 33. it be said that this is onely local distinction not separation But that is the second thing I shall proceed to shew 2. There is a Separation from the Church of England If there was no more to be said in this Case than what Adam Steuart in his Zerubbabel to Sanballat wrote against the Independents 1644. it would be sufficient viz. If ye be not separated from us but entertain Union and Communion with us what need ye more a Toleration rather than the rest of the Members of our Church The pains the Nonconformists took to compass and the joy which they expressed at obtaining a Toleration shews that they were not of its Communion But what credit can we give to such a Declaration For alas as Mr. Brinsley pag. 28. saith in the same case what meaneth the lowing of the Oxen and the bleating of the Sheep I mean the confused noise of our lesser and greater Divisions Divisions not onely without Separations Sects and Factions but Divisions of an higher nature amounting to no less than direct Separation and that not barely to a negative but to a positive Separation to the setting up of Altars against Altars Churches against Churches That it is so de facto I think it will not it cannot be denied For if Mr. Baxter and some others shall profess That they meet not at the same hour with the Publick under any colour and pretence in any Religious Exercise than according to the Liturgie and yet in the mean time use it not the Dividers will not see as the Author of Sacrilegious Desertion saith pag 20. the different Principles on which they go while their Practice seemeth to be the same But if we should grant this to those that are willing to hold Communion with us yet these are very few to what do wholly decline and deny it Mr. Jenkin here saith pag. 22. That Separation appears in the withdrawing from the performance of those Duties which are both the Signs of and Helps to Christian Vnity as Prayer Hearing Receiving of Sacraments c. And that Schism is negative when there is onely a simple secession c. without making head against that Church from which the departure is or positive when Persons so withdrawing do so consociate and draw themselves into a distinct and opposite Body setting up a Church against a Church Now I dare appeal to all that know them whether Mr. Jenkin and the far greater part of his Brethren have been ever seen in our Congregations unless at some times the more adventurous of them have thrust their Heads in at the Door when if they heard all as it is usually but very little of the Sermon that they have patience to hear Mr. Brinsley will tell them That as for Occasional hearing it is agreed on all hands it is not properly an act of Church-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
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
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